Chaplains` Corps Chronicles of the Sons of Confederate Veterans

Chaplains’ Corps Chronicles
of the
Sons of Confederate Veterans
Anno Domini 2013
June
Issue No. 90
“That in all things Christ might have the preeminence.”
"I think it worth a lifetime of hardship to prepare, under God, one of our dear defenders thus to die."
Chaplain J. Wm. Jones
Chaplain-in-Chief Mark Evans
20 Sharon Drive,
Greenville, SC 29607
E-mail: markwevans@bellsouth.net
*****
Editor: Past Chaplain-in-Chief H. Rondel Rumburg
PO Box 472
Spout Spring, Virginia 24593
E-mail: hrrumburg41@gmail.com
ConfederateChaplain.com
*****
Quote from a Confederate Chaplain
“I am still hopeful of success; our cause is in God’s hands…. I am confident that our
final success is recorded in the mind of Providence, but it is not yet announced.”
Chaplain Marcus B. DeWitt
8th Tennessee Infantry Regiment
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Editorial
Fellow Compatriots in the Chaplains’ Corps and Friends:
This is the 90th issue of the CCC. What a milestone! Thanks are due unto our great
and glorious one true and living God in three persons Father, Son and Holy Spirit.
Appreciation is directed to all those who have written articles, those who have helped
circulate this e-journal, those who have prayed for its usefulness, etc. Please keep this
e-journal and our chaplain-in-chief ever before the Lord in prayer as well as the SCV
and its leaders. We all need your prayers. We all need our gracious God and Saviour
Jesus Christ and His constant care. This journal has a purpose: “That in all things
Christ might have the preeminence.”
Also, the very essence of this publication is to be informative relative to the
Chaplains Corps, the life and service of Confederate Chaplains and to make a clear
presentation of the faith and history of those men along with the South. The ever
present desire is to bring the truth to all the readers of this journal. Our hearts and
prayers go out to the widow of Chaplain Len Patterson who received the summons of
the Captain of his salvation.
**********
Often we are tested by what some may call “contrary providences.”
How do you cope with the events in life that smash you in the face as it were? How do
you handle events contrary to your best interests? Do you believe that all things bad and
good work together for your best interests if you love God (Rom. 8:28)? Or are you a
believer in an Alice in Wonderland type of religion? What about catastrophic events?
There are on average of 171,000 Christian’s martyred for their faith annually in the world
in which we presently live. Did everything work for their good?
Are you a Christian? If you said, “yes,” then do you believe the will of God for your
life and family is always for the best? Can you honestly say with God’s faithful servant
Paul, “I have learned, in whatsoever state I am, therewith to be content” (Phil. 4:11)?
Some of us have loved ones lost to us, some have battled cancer, some have faced
overwhelming events in their lives, but have we been contented with those things as God’s
will for us and therefore providential? Or have “contrary providences” led to the
questioning of God or cursing God or anger toward God? Life has many valleys we must
go through and some cast the ominous shadow of death; also, life may have some
mountain tops reflecting the brightness of manifold blessings. Paul learned contentment
and then said that he knew how to be abased and how to abound; he knew a full tummy
and hunger; he knew abundance and suffering need (Phil. 4:12) but he was “content.” “But
godliness with contentment is great gain” (1 Tim. 6:6). Are you contented with the so
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called “contrary providences?” When things go your way it pleasures you, but what do you
do when things go contrary?
There are many today that believe when you become a follower of Christ your life
should take on a perspective comparable to looking through rose colored glasses. Yes,
everything is supposed to come up roses. Is this a Biblical concept? Remember what Jesus
said, “If any man will come after me, let him deny himself, and take up his cross daily, and
follow me” (Luke 9:23). Christians have crosses to bear! What we must remember is that
“there is a friend that sticketh closer than a brother” (Prov. 18:24) as we take up the daily
cross. As a Christian goes through the valley of death’s gloom he can truly say, “I will fear
no evil: for thou art with me; thy rod and thy staff they comfort me…. Surely goodness
and mercy shall follow me all the days of my life: and I will dwell in the house of the
LORD for ever” (Ps. 23:4, 6). The child of God does not escape troubles but he has one
who goes with him and who never leaves nor forsakes—“… be content with such things as
ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly
say, the Lord is my helper, and I will not fear what man shall do unto me” (Heb. 13:5-6).
Do you remember the three Hebrew children Shadrack, Meschach and Abed-nego?
The spiritual atmosphere in Babylon had become intense and demoralizing to the people of
God. Nebuchadnezzar had set up an image and upon the sound of the playing of an
instrument such as a cornet all were to fall down and worship the golden image of
Nebuchadnezzar. Those refusing to fall down and worship were to be incinerated by being
cast immediately into the fiery furnace (Dan. 3:3-7). Some accused the three Hebrews of
not being obedient in personally bowing to the image (vv. 9-12). This accusation infuriated
the heathen ruler and in his rage he interrogated the three young men—“Is it true?” he
asked. Since this had been an accusation he put the three to the test. If they would worship
at the next sound of the instrument they would be exonerated. However, if they did not the
ruler asserted, “who is that God that shall deliver you out of my hands” (Dan. 3:15)? He
thus declared foolishly that he was sovereign over the God of the Bible, who is the only
true sovereign. The three young Hebrew men said, “O Nebuchadnezzar, we are not careful
to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from
the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it
known unto thee, O king, that we will not serve thy gods, nor worship the golden image
which thou hast set up” (Dan. 3:16-18). Essentially the three young men said, Our God can
do anything for He is all powerful, all knowing and everywhere present. He may deliver us
out of imperial hands or He may not be pleased to deliver us but either way we will not sin
against Him by worshipping your gods. In essence they said, God’s will and honor is of
more importance than anything else to us and we will be willing to accept the results. This
was Job’s sentiment exactly; “Though He slay me, yet will I trust in Him” (Job 13:15).
Paul wanted Christ magnified in his body whether by life or death (Phil. 1:20). Do you
want this? Do you want God’s will done and Christ magnified regardless?
What have we learned from these men? We have learned that death is preferable to life
if it be God’s will and for His glory. Yes, it is true that the Lord God overruled in the case
of the three Hebrew lads and delivered them from the fiery furnace. However, many others
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were not so delivered. Some escaped but “others had trial of cruel mocking and scourging,
yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder,
were tempted, were slain with the sword: they wandered about in sheepskins and
goatskins; being destitute, afflicted, tormented” (Heb. 11:36-37). What many consider as
“contrary providence” is not really so if it be God’s will. Why? All things good and bad
are working for our good. “Do you believe this?” Chaplain R. L. Dabney wrote that
Romans 8:28 was “a living reality” to “Stonewall” Jackson. Jackson believed, “It robbed
suffering of all its bitterness, and transmuted trials into blessings.” Do you believe as did
Jackson?
Please find in this issue our Chaplain-in-Chief’s message to the reader regarding the Chaplain’s
Conference. Next we have the Report of the Funeral Service for ATM Chaplain Len Patterson by
Chaplain Rod Skelton. Then our Chaplain-in-Chief expresses the value that the Confederate
Christian Soldier was to the Southern Army. This is entitled Faith and the Christian Soldier. There
is much we can learn from our ancestors in this day of shallowness. Your editor has supplied Part II
of Some Essential Characteristics of Confederate Chaplains. We have a poem by Ken Temples on
When Jackson Knelt to Pray. Also we have Part II of A Tale of Two Sermons presented by Chaplain
Studdard at the Chaplain’s Conference. Also, we have Pastor John Weaver’s message on The
Primacy of Preaching that was given to the Chaplain’s Conference. This issue includes A
Confederate Sermon, submitted by Chaplain Kenneth Studdard. This sermon is by Rev. Joel W.
Tucker to a local congregation in Fayetteville, NC in 1862 it is titled “God’s Providence in
War.” Our Book Review is by Editor Rumburg, reviewing the volume by John L. Dagg, A Practical
View of Christian Ethics.
Soli Deo Gloria,
Editor H. Rondel Rumburg
[Compatriots, if you know of any members of the Chaplains’ Corps or others who would like to receive this ejournal, please let us have their names and e-mail addresses. Also, feel free to send copies of this journal to
anyone you think would like to receive it. If you want to “unsubscribe” please e-mail the editor or assistant editor.
Confederately, HRR]
Contents
*The Chaplain-in-Chief's Message, Rev. Mark W. Evans
*The Funeral of Dr. Leonard Patterson, Chaplain of ATM, Chaplain Rod
Skelton
*Faith and the Christian Soldier, Rev. Mark W. Evans
*Some Essential Characteristics of Confederate Chaplains (Part II), Dr. H.
Rondel Rumburg
*When Jackson Knelt to Pray, Ken Temples
*A Tale of Two Sermons (Part II), Chaplain Kenneth Studdard
*The Primacy of Preaching, Pastor John Weaver
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*A Confederate Sermon, Rev. J. W. Tucker
*Book Review: A Practical View of Christian Ethics
THE CHAPLAIN-IN-CHIEF'S MESSAGE
Dear fellow Chaplains and Friends of the Corps:
Our hearts were deeply moved when we learned that Dr. Len Patterson, Chaplain of the
Army of Trans-Mississippi, had crossed over the river to rest under the shade of the trees.
He went to be with his Lord on May 27, 2013. I first met him at a SCV Reunion several
years ago, and we formed an instant friendship in our glorious Savior. He loved Christ and
the old, old story of Jesus and His love. He also had a deep affection for the Southern
cause and his Confederate heritage. He rightly saw the connection that some miss – the
history of the War for Southern Independence cannot be rightly separated from the
Christian foundations that kept many of our ancestors rejoicing and undaunted in the face
of our adversaries. His email “Sunday Messages” were a blessing to many.
In one of his “Messages,” after mentioning that General Robert E. Lee, Thomas J.
“Stonewall” Jackson, along with all the “boys in gray” were Confederate heroes, he
reminded us that they were not the only Confederates. He said, “You see, their wives,
mothers, and children back home were Confederates, too. My Great-great-grandfather
was a Confederate soldier, but my great-great-grandmother was a Confederate civilian, as
were all citizens of the Confederacy. And many of them were also Confederate heroes.”
This observation is a good reminder for us to remember Brother Patterson’s widow and
family in prayer. We look to our God and Father, through our only Mediator, to supply the
grace that is all sufficient and the strength that is made perfect in weakness. “Faithful is
He that calleth you, who also will do it” (I Thess. 5:24). Praise God, we serve the God
who cannot lie, and all the His promises are “yea and amen” to those who are in Christ
Jesus.
I asked Chaplain Rod Skelton to send information about the funeral. He did a wonderful
job. We are including his report, along with his comments presented at the funeral service,
in this issue of the Chronicles.
The 118th National Reunion, Sons of Confederate Veterans, is planned for July 18-20,
2013. I hope you will be able to attend. The Reunion provides an excellent opportunity to
meet other chaplains and enjoy Christian fellowship. Please plan to attend the Prayer
Breakfast, Friday, July 19, 7:00 – 8:00 a.m., and the Memorial Service, also on Friday,
3:45-4:45 p.m.
Thank you for your prayers for the requests we send to you.
encouragement to many.
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You have been an
Yours in Christ’s service,
Mark W. Evans
Chaplain-in-Chief
*****
The Funeral of Dr. Leonard Earl Patterson
Friday, May 31 at 2 p.m.
Lakeside Baptist Church, Trinidad, Texas
Comments by Brigade Chaplain Rod Skelton
John H. Reagan Camp 2196
Death is always a solemn and sad experience. It is not of necessity a gloomy, melancholy subject. For
the Christian it can be one of God's most wonderful blessings. Today we come to share in that blessing; to
share with one another a time of celebration and rejoicing, celebrating
Christ’s victory over death and rejoicing that our Brother Len Patterson is at home in heaven with Jesus.
John tells us in Revelation that in the new heaven," There shall be no more death, neither sorrow nor
crying, neither shall there be any pain; For the former things have passed away." As of Monday May 27,
2013, Bro. Len Patterson experienced joy unspeakable as he left all pain behind, and entered into his
mansion especially prepared for him in glory.
The life of Bro Len Patterson abounded with the wonderful blessing of numerous friends, many of
whom are here today, to share with you, the family, in your loss and to support you through their presence
and in their prayers.
Bro. Len was a man of strength, great character, and many fine qualities. He was a man of conviction
who was trustworthy and dependable. He knew and understood the meaning of commitment. This was
evidenced in his life through his devotion to God, family, country, and
the Sons of Confederate Veterans. He had a special love for Janet, his wife of 32 years. He was a world
class chess player, and loved black powder weapons. He served with honor and pride in the United States
Marine Corps.
Bro. Len saw that all around him the world was moving at a very rapid and complicated pace – yet, he
believed that life should be characterized by love and simplicity. Even though he worked hard and stayed
busy, his life was not one of “busy-ness.” The philosophy by which Bro Len lived was one that he would
leave with us all--that we should make certain that we do not complicate our lives to the extent that we
forget our very purpose for being here.
Bro. Len exhibited an attitude that life should be sipped and not gulped. He enjoyed the little simple
things of life that are so often taken for granted. His life was motivated by God's love which he exhibited
again and again in the love that he had for his fellowman and for nature. He seemed to always make it a
practice of finding ways to give of himself, knowing that little or nothing could be given or expected in
return.
Heritage is a word that means something left by one to another. Bro. Len Patterson leaves a strong
heritage. He was not wealthy by worldly standards, but by God's standards, he was very wealthy. He had
an abundance of things that really count for life-things such as love, friendship, honesty, loyalty, and
integrity; for through his life we know that these are not extinct virtues -- but virtues he practiced on a
daily basis. Len Patterson left something that will be a steadfast
support for his family and friends.
The Bible tells us-how fleeting our days-how short our lives -- so we must constantly be alert in filling
each day with that which will enrich both our own lives and the lives we come in contact with. This was
Len Patterson. The heritage of Bro. Len Patterson is not one that is written in a will or testament, rather it
is written in the hearts, minds and lives of those who knew him.
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Today we celebrate the home going of our brother, Len Patterson. I am reminded of the analogy of the
ship as it set sail -- as we stand on the shore waving good-by and saying there he goes. And then on the
other shore are those who are waving a welcome as they shout, Here he comes. Len has reached the other
shore-happy and excited about the great reunion for all that are in Christ that will one day join him in a
home for eternity. Today, Len Patterson has the victory.
THE FUNERAL OF DR. LEONARD EARL PATTERSON,
CHAPLAIN OF THE ARMY OF TRANS-MISSISSIPPI
Friday, May 31 at 2 p.m.
Lakeside Baptist Church, Trinidad, Texas
A Report by Brigade Chaplain Rod Skelton
John H. Reagan Camp 2196
The music at Bro. Len's funeral was superb. The songs were "Amazing Grace," "Ten Thousand Angels,"
and "The Blood Will Never Lose Its Power." The best line in the music was "The battle is over, the
victory is won."
Bro. Todd Owen spoke of Bro. Len as an advocate and intercessor—one who stands beside and who
comforts. He was so encouraged by Bro. Len. He stated that Bro. Len was always there for him. Bro.
Len was such a humble and such a great person. He was a statesman, a friend, and a true Southern
gentleman, who moved us all in a heavenward direction.
Bro Chuck McMichael shared that he was so very humbled and honored to speak at Bro. Len's funeral.
He, like others, spoke very highly of Bro. Len. When Bro. Len Patterson was awarded the Christian
Service Award, he accepted it with such gratefulness and humility. Dr. Len Patterson not only set the
standard for all of us to follow--he was the standard. He had fire and excitement to share Jesus with
others. His fire was strong and could not be extinguished. Bro. McMichael’s closing words were, "with
the passing of Bro. Len Patterson--earth is less and heaven is more."
Bro. Lloyd Loven, Pastor of Lakeside Baptist Church, brought a wonderful message from John14:1-6.
The points of the sermon he stressed were:
1. God wants us to know something--Him.
2. God wants us to have complete trust in Jesus Christ.
3. God wants us to know that we and our loved ones have a special place with Him
4. God has a promise for us; I go to prepare a place for you.
5. When I get your place ready, I will come for you.
6. Jesus is the only way to heaven.
At the end of the service, compatriot Doug Smith led us in singing Dixie. The SCV Color Guard folded
the Battle Flag and presented it to Brigade Commander Johnnie Holley, who presented it to Texas Div.
Commander Granvel Block. Commander Block presented it to Mrs. (Janet) Patterson, who then placed it
in the casket with Bro. Len. We then proceeded to Mankin Cemetery.
The flags, rifleman, cannoneers and other troops formed at the cemetery entrance. Commander Holley
and Chaplain Skelton led as the riderless horse, drummer, bugler, troops and the Order of the Confederate
Rose followed. Commander Holley began the graveside service. The Division Chaplain gave the
invocation. After Commander Holley spoke, Chaplain Skelton led in prayer. Compatriot Doug Smith of
The John H. Reagan Camp 2156, sang The Bonnie Blue as the ladies placed roses on the casket. The flag
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detail folded the Battle Flag that wrapped the casket. It was presented to Mrs. Patterson by Texas Div.
Commander Granvel Block. There was a three round volley by the rifles and the cannon. Roses were
gathered and given to the family. Commander Holley then covered the furled Battle Flag in black. The
color guard then marched out, followed by the rifleman, Black Rose, Riderless horse, and the Commander
and Chaplain. The Commander dismissed the troops at the exit. The services at the Church and the
Cemetery were outstanding. I think Bro. Len was very pleased as he looked down from heaven. Mrs.
Janet Patterson commented that it was such a beautiful service. It was such an honor to be a part of this.
*****
Chaplain-in-Chief’s Article
Faith and the Christian Soldier
Mark W. Evans
Christianity in the Southland, during the War for Southern Independence, had an
essential part in maintaining the fighting edge of the men in gray. Chaplains and other
Christian workers labored for an eternal harvest by proclaiming the truths of God’s Word.
Not only were souls saved, but an unconquerable spirit was instilled in the hearts of the
South’s valiant defenders. They fought for a righteous cause and performed their duty
with peace of conscience in the sight of God. This part of the South’s history is often
overlooked, yet it is necessary to understanding the true character of many who fought the
illegal invader. Confederate Chaplain, Rev. J. C. Granberry, Bishop of the Methodist
Episcopal Church South, said, “How grateful then to us should be the story of what divine
grace did for those brave men; how it exalted and hallowed their character, comforted
them amid all their risks and sufferings, inspired the dying, whatever may have been the
issue of the day, with immortal triumph and continues to be in peace as in war the guide
and joy of those whom battle, accident and disease have spared” [J. William Jones, Christ
in the Camp, 13, 14].
Chaplain Granberry described the sermons that brought such glorious results: “Eternal
things, the claims of God, the worth of the soul, the wages of sin which is death, and the
gift of God which is eternal life through Jesus Christ our Lord – these were the matter of
preaching. The marrow and fatness of the Gospel were set forth. The style was not
controversial, speculative or curious, but eminently practical and direct; hortatory, yet also
instructive. There were pathos and urgency of appeal. The hearts were besought to
immediate and uncompromising action, for the time was short” [Jones, 14, 15]. The fruit
of such preaching was remarkable. Chaplain Granberry said, “Not recklessly, but with
thoughtful and prayerful solemnity, they went into fierce battle; yet the peace of God
which passeth all understanding kept their hearts against alarm; and if a ball shivered a
limb, or entered the body, a smile of resignation lit up the rugged faces as they were borne
off to the hospital and surgeon, or with words of victory they on the field yielded up their
spirit to the God in whom they trusted. To God be all the glory [Jones, 16]!
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Colonel William Welford Randolph, leader of the Second Virginia Infantry, Stonewall
Brigade, fell in the Wilderness Campaign, while demonstrating Christian valor. In a
sketch of his life, Colonel John Cooke wrote, “These lines can give no adequate idea of
William Randolph. It was one of the bravest of the brave who thus followed Jackson in all
his hard campaigns; marching, musket on shoulder, in the ranks; who mounted the works
at Gettysburg, and faced the fire unmoved; who was everywhere in the fore-front of battle,
leading, cheering, and inspiring all; and who fell at last on the bloody field of the
Wilderness, soon after uttering the grand words, ‘Jesus can receive the soul of the warrior
on the battlefield as well as on the softest couch’” [Jones, pp. 440, 441].
Another Christian soldier, Louis Magoon Rogers of Accomac County, Virginia, caught
the notice of General Henry A. Wise. He saw that the young man’s Christian character
affected those around him for good. In time, he also received the benefit. General Wise
wrote Rogers’ father concerning the impact of his son: “His companionship as a Christian
was a blessing to me. He never obtruded a homily, yet his soft, meek, deprecatory look
would often allay a passion or stay a profane word. He was as quick as lightning to
perceive, yet so conscientious that he never assumed to act without full intelligence of
what he was to do. I could trust him as well absent as present, and he never failed me.”
Rogers was eventually promoted to the rank of Lieutenant and fell while fighting to save
Petersburg in June, 1864. He lived until August 25, entering into eternity with these
words, “Father, into Thy hands I commit my spirit.” General Wise wrote, “His example
taught that the best soldier of the Captain of Salvation made the best soldier of the
Confederate camps. His eternal parole is that of the Prince of Peace” [Jones, 450-452].
In the summer of 1863, Rev. Dr. E. H. Myers of the Southern Christian Advocate,
exhorted his readers with words that have some application to our present dark hour:
“Our temporal condition looks none the brightest. God is trying us in a fiery furnace of
war; and for the present, the battle seems to go against us. The high hopes for our country
and of a speedy peace, which we entertained a few weeks since, have been in a measure
disappointed, and we may be doomed to yet greater disappointment. But there is a refuge
for the soul in every storm. God’s peace and comforting influences of the Holy Ghost, are
not subject to human circumstances; and they may be ours amid every variety of calamity.
But these are the fruits of the cultivation of personal religion; and, independent of every
other consideration, the uncertainty of all other sources of comfort alone should be an
inducement to us to betake ourselves to that refuge, to watch closely, pray much, believe
with all our heart, and to cleave the closer to God, the louder the storm swells, and the
more furiously the billows dash upon the wreck of earthly hopes.” Dr. Myers concluded,
“He who, in the dark hour, feels that he grows in grace and maintains soul-communion
with God, stands upon a rock. He shall never be moved” [Bennett, The Great Revival in
the Southern Armies, 319].
As Confederate Christian soldiers rested their souls upon the Solid Rock, Christ Jesus,
we are comforted to know that He is still mighty to save. He is the same yesterday, today,
and forever. His promise will stand for eternity: “All that the Father giveth me will come
unto me, and him that cometh to me, I will in no wise cast out” (John 6:37). The battle for
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truth is still raging, but those who are walking by faith in the Lord Jesus Christ have a
certain hope: “No weapon that is formed against thee shall prosper; and every tongue that
shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants
of the Lord, and their righteousness is of me, saith the Lord” (Isaiah 54:17).
Some Essential Characteristics of Confederate Chaplains
By Dr. H. Rondel Rumburg
Part II
One who is called by God to preach will first of all be regenerated or born again
by the Holy Spirit and embrace Christ by faith. There must be a work of grace in
one who would preach that grace. Christ Jesus lived an impeccable life and died a
substitutionary death in order to provide eternal salvation to one who believes on
Him for salvation. Men who preach the gospel need a call from God. The old adage
is “You are called to preach if you have a sense of God’s call and cannot do
anything else and be happy.”
After Timothy’s conversion he was called to preach. Paul urged Timothy to not
neglect “the gift that is in thee, which was given thee by prophecy, with the laying
on of the hands of the presbytery” (1 Tim. 4:14). That was reinforced in the next
letter to Timothy—“Wherefore I put thee in remembrance that thou stir up the gift
of God, which is in thee by the putting on of my hands” (2 Tim. 1:6). He had been
set apart for the ministry. Paul explained to the church at Philippi his own
understanding of the calling and quality of Timothy as a minister—“But I trust in
the Lord Jesus to send Timotheus shortly unto you, that I also may be of good
comfort, when I know your state. For I have no man like-minded, who will
naturally care for your state” (Phil. 2:19-20). This reveals something important.
Paul and Timothy were “like-minded” or “equal of soul.” Paul remembered how
Timothy had acted previously—“But ye know the proof of him, that as a son with
the father, he hath served with me” (Phil. 2:22).
Second, THESE CHAPLAINS HAD RECEIVED A CALL FROM GOD: The
Call of God to Service.
Paul’s words give us a wonderful reminder that God’s calling is a special matter
and not lightly to be considered. He asked:
“How then shall they call on him in whom they have not believed? and how shall
they believe in him of whom they have not heard? and how shall they hear
without a preacher? and how shall they preach, except they be sent? as it is
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written, How beautiful are the feet of them that preach the gospel of peace, and
bring glad tidings of good things!” Romans 10:14-15
God’s call to a man to serve Him brings with it an awesome responsibility. The
ministry of the sacred Word of God is a blessed privilege as well as responsibility.
None should lightly enter this office. Truly God called men should honor such a
calling. Preacher/General Mark Perrin Lowrey who was an instrument in the great
revival in the Army of the Tennessee was once offered a senatorship, his reply was,
“Gentlemen, I appreciate it, any man must appreciate such an honor, but I have a
higher commission to preach the gospel of the Lord Jesus Christ.” The Apostle
Paul magnified his office, “I am the apostle of the Gentiles, I magnify (or glorify)
mine office” (Rom. 11:13). In order to magnify or glorify the calling to the ministry
one must preach the unsearchable riches of Christ (Eph. 3:8).
There is a great paradox relative to the ministry, for saved sinful men are called
to preach to sinners. A calling to the ministry has a divine impetus to it. Just as
Jonah could not run away from it neither can any man whom the Lord sets apart
for such a calling run away! A. C. Craig asserted, “The paradox of the pulpit is that
its occupant is a sinner whose chief right to be there is his perpetual sense that he
has not right to be there, and is there only by grace and always under a spotlight of
Divine judgment.”
“And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me
faithful, putting me into the ministry” (1 Tim. 1:13).
Now let us look as some of the chaplains relative to the call of God:
Beverly Tucker Lacy, Second Corps Chaplain
Beverly Tucker Lacy, a Southern Presbyterian, was born in Prince Edward
Country, Virginia on February 21st, 1819 and went to be with the Lord on
November 3rd, 1900 in Washington, D.C.
There is certainly a sense of unworthiness that is natural to God’s call.
Stonewall Jackson’s chaplain Beverly Tucker Lacy represented such a sense in a
letter to his grandmother (his mother passed away when he was young) for he was
overwhelmed with the responsibility of the sense of this high calling:
I am just where I wish to be if every place in the world were offered to me or
at my disposal. I have as much to be thankful for, and as much to encourage
me to diligence and to increase in knowledge and piety as could be asked but
with all this, I am woefully deficient in everything which should qualify me to
be a minister of Christ. Above all the defect is in my own heart, at times I am
awfully discouraged. I ask your prayers that I may be able by the grace of God
to be fitted in his hand for the great work. I am thankful that I was enabled to
come to this Seminary at the time I did.
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Tucker Lacy thus spoke of his sense of unworthiness for such a high calling, but he
had received the call of God and thus his dilemma. All who have such a holy calling
should recognize their need before the Lord.
William Edward Wiatt Chaplain of 26th Virginia
William E. Wiatt, a Baptist, was born in Gloucester County, Virginia on July
1826 and entered eternity February 14th, 1918.
Wiatt spoke of the most profound event in his life, and by that remark he had
reference to his calling to the ministry. This was authenticated by his call to a local
church in April, 1854. The Hickory Grove Baptist Church in Lowndes County,
Alabama, extended a call to him. This call was extended upon the prospects of his
ordination which occurred in that year. Thus his calling to the ministry to serve the
God of his salvation had a profound effect upon him.
In the midst of war and its fierce attributes Chaplain Wiatt made an
observation that showed his commitment to his calling. Wiatt was able to visit his
home Wednesday, October 26th, 1864 and walked over a part of his property. The
following account he wrote about in his diary:
31st,
Oh! How it has gone down; a good deal of my fences burnt and woods also; My
fields grown up in briars & bushes; almost everything seems to be going to
ruin; my heart was made sad, but Oh! Lord, help me to say “Thy will be done,”
and give me grace to endure all for Thy Cause and my Country…. Oh! How my
beloved native County has suffered; what desolation & ruin are seen
everywhere; Lord! Give us grace to submit to thy righteous & sure will.
These are word written by a man committed to God’s calling. Previous to writing
this Wiatt’s wife had died and he had to send his children to live with his wife’s
family in Alabama.
Chaplain William Wiatt’s calling was expressed in his diary in different ways.
On Tuesday, September 22nd, 1863 he tells us of his concern to give out the gospel,
“Walked down to the Stone River; on return came up in a boat with four Irishmen;
They were ... quite unreligious; I gave them a lecture on temperance and preached
Jesus to them…” he wrote.
Alexander Davis Betts Chaplain 30th North Carolina
Alexander D. Betts, a Southern Methodist, was born in Cumberland (now
Harnett) County, North Carolina on August 25th, 1832 and he crossed over the
river on December 15th, 1918.
The call of God and its attending attributes were manifested in such men of
God. Chaplain A. D. Betts on the march to Gettysburg went to see a friend in
College Grove, PA. He met Dr. Johnson the president of Dickinson College, and
while there Johnson’s daughter asked Betts some questions. “‘Mr. Betts, what was
your object in joining the army? Was it to help the rebellion?’ I told her I could not
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have taken the oath of office as Chaplain if I had not been in full sympathy with the
Confederate cause, but I did not think it so weak as to need my help. I told her my
love for souls led me into the work.” Betts had received a summons from God to
preach the gospel, and the love of Christ constrained him.
Randolph Harrison McKim, Chaplain 2nd Virginia Cavalry
Randolph H. McKim, a Protestant Episcopal, was born in Baltimore on April
1842 and death occurred at Bedford Springs, Pennsylvania on July 15th, 1920.
Chaplain Randolph H. McKim had entered the army as a common soldier, but
after a while he realized God had a call upon his life. He explained, “The inward
call to preach Christ to my fellow men pressed strongly upon me in my camp life”
which he said gave him a “sense of responsibility in relation to it.”
When McKim became a Confederate soldier he parted from his father and
mother to never meet again for they were in Maryland. When McKim’s ordination
approached in April of 1864 he wrote, “My father, I ask to be remembered at the
family altar, that God may prepare me for the responsible office which I am about
tremblingly to undertake after seven months’ study.” Because of the war his
seminary training had been compressed into a short period of time.
15th,
Charles Todd Quintard, Chaplain 1st Tennessee
Charles T. Quintard, a Protestant Episcopal, was born in Stamford,
Connecticut on December 22nd, 1824 and entered the Promised Land February
15th, 1898.
Chaplain Charles T. Quintard was a physician. It was said of him: “No secular
calling, however, would satisfy his conscience. He felt himself moved by the Holy
Ghost to a sublimer work. He therefore commenced the study of theology, under
the direction of the Right Reverend J. H. Otey, D.D., LL.D., and was admitted by
him to the holy order of deacons in January, 1855. Resigning his professorship, he
now commenced the duties of his sacred calling, to which he has ever since
devoted all his energies. In January, 1856, he was ordained priest (Protestant
Episcopal Church in Confederate States); and a year afterward he accepted the
rectorship of Calvary Church, in Memphis. He was greatly attached to his people,
and received from them every token of affection; but felt it his duty to resign his
position after serving them one year, in order to take the place of Rector of the
Church of the Advent in Nashville, left vacant by the death of the lamented Charles
Tomes” [Joseph Cross, Camp and Field, 249]. Quintard became a chaplain in the
Confederate Army.
John Lipscomb Johnson Chaplain 17th Virginia & then became
Hospital Chaplain in Lynchburg, VA
John L. Johnson, a Baptist, was born in Spotsylvania County, Virginia on
August 12th, 1835 and was called home to glory on March 2nd, 1915.
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While Johnson was attending the University of Virginia he was greatly
impacted by Dr. John A. Broadus who was chaplain and pastor of Charlottesville
Baptist Church. Johnson was a child of God and pursuing his education. The Lord
used Pastor Broadus greatly in his life and calling.
‘The Call of the Ministry’ was a most frequent topic with him and doubtless
Sunday after Sunday many a young man went home from church asking
himself what he ought to do about it…. Finally, he developed one day some
points I had not thought upon very much, including, if I mistake not, (1) the
world’s great need of the preached gospel, (2) my ability as an individual to
supply that need, and (3) what reason for not doing it was satisfactory to
myself? The points were all against me, and I submitted the case without
argument. I could do something to help supply the demand. There was
nobody dependent upon my labor for support. If Christ was the only hope
for my soul, I ought to be willing to give Him the service of my life and gladly
do His will. That same day … I announced my decision, and there was great
joy among my friends. That argument was my call. I know nothing about
Paul’s ‘woe’; I was giving my life for love to Him who gave His for me for
love.
Many of the young men at that time were called to preach under the ministry of
Broadus. Also, some of these young men were ordained to the gospel ministry in
the Charlottesville Baptist Church. Their lives would impact many in the future as
a result of the call of the Lord. This would translate through the work of God the
Holy Spirit into the conversion of many Confederate soldiers during the coming
war.
CONCLUSION
These Holy Spirit regenerated and God called chaplains faced difficulties that
marked them for life. Some would not make it to the end of the conflict and
finished their ministries before 1865. How were they to face massive
discouragement? Were they merely looking for the easy way out or were they men
driven by the constraining love of Christ? An example of their behavior under
great duress occurred in the Army of the Tennessee which proved to be a rather
unusual event.
About the time the chaplains … were consulting as to the propriety of
disbanding and going home, the chaplains in Bragg’s army were in
consultation over the … proposition. A meeting of all the chaplains in that
army had been called to consider the question of resigning and going home
en masse. The feeling was quite common that war and religion were
incompatible, and that no good could be accomplished by preaching to
soldiers. A few of the chaplains responded to the call. After the proposition
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to abandon the chaplains’ work had been made and discussed for a few
minutes, the Rev. Mr. Millikin (Chaplain Leonard H. Millikin of the 13th
Tennessee Regiment), of the Baptist church, offered some resolutions to the
following effect:
Resolved:
1. That the souls of this vast multitude are too precious to be abandoned to
perdition.
2. That God is able to give his own called ministers the victory even among
soldiers.
3. That the chaplains should enter into a covenant to pray for each other, and
that all should at once begin protracted meetings in their several regiments,
claiming this whole army for the King of kings.
These resolutions were adopted. One week from that day the chaplains
met again to report results. The number present was much larger than on
the former occasion. The bowed heads were lifted up. Every chaplain who
had entered into the covenant one week before, reported that a revival had
already begun in his regiment. This work of grace went on till the armies of
the Confederacy were disbanded [B. W. McDonnold].
Interestingly one of those chaplains was George L. Winchester of the 6 th
Tennessee. After he had entered this covenant with his fellow chaplains he went
back to his regiment and began a series of meetings. That next week he was able to
report a glorious revival going on and the soldiers requested more preaching.
Various regiments were destitute of chaplains. Since this was true, Chaplain
Winchester began a series of services in one of those regiments without a chaplain,
but at the same time he kept up the meetings in his own regiment. He had
forgotten his own mortality or ceased to care for he persisted in doing double duty
“for a considerable time, until, in the midst of his labors, he suddenly fell and was
gone to heaven before his fellow chaplains knew that he was ill.” As a result his
regiment was like an orphaned family mourning over their father’s death. Nearly
all of them had been led to the Saviour by Winchester. Their criteria for selecting a
new chaplain was to find one like their chaplain, George Winchester or one he
would have endorsed [McDonnold].
The calling of God, the love of Christ, the compassion for souls, and the need of
the lost, wounded and dying soldiers were the powerful constraints pressing the
Chaplains Corps. The Confederate chaplain had a purpose from God on high to
minister to the needs of men below. They were not chaplains for the earthly
remuneration, for the grandeur of position, for the glamour, for accruing benefits
or any earthly reason. The chaplains faced danger, disease, dysentery, death and
many other uninviting prospects. No, they were serving the Lord of heaven and
earth because of heavenly constraint. The love of Christ constrained them.
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There was a great agreement among the chaplains on the matter of salvation
through Christ alone. A Cumberland Presbyterian chaplain was sent for by a
wealthy lady of the Episcopalian church. Her words to him were substantially
these: “I have seen the time when I would have preferred risking the death of my
boy out of the church to having him placed under the instruction of any minister
who is not an Episcopalian; but I have got past that. My son is in your regiment. I
am looking daily to hear of his falling in battle. He is not ready to die. I want you to
see him and talk to him about his soul’s salvation, and I ask you to press the
matter upon him at once” [McDonnold].
Oh, the preciousness of a soul, our Lord said the soul was of greater value than
the world. What of your soul? Have you been renewed by the Holy Spirit? Is Christ
your only hope and salvation?
When Jackson Knelt to Pray
Soldiers carefully marked their steps, as they walked nearby his tent,
Cause, they knew his heartfelt needs would soon be heaven sent
A breeze was gently blowing, and the leaves began to sway,
You could feel the presence of the Lord, when Jackson knelt to pray.
He pleaded with God for mercy, and asked Him for His grace,
As he lifted up his army for protection in this place
At times his voice would quiver, when emotion came his way,
For every soldier was lifted up when Jackson knelt to pray.
Whether in the evening forest alone or in the early mist of dawn,
His soul would pant for God as for water did the fawn
Stonewall was seen as a ‘Sword of God’, being used to cut a way,
Into the hearts of those in doubt, when Jackson knelt to pray.
To look upon his shadow, when highlighted by the lamp,
Was to see a man upon his knees, surely Christ was in the Camp
General Ewell was one of those, who Satan held at bay,
Until that night he stood and paused, when Jackson knelt to pray.
He’d pray for his colored Sunday school, so dear to his faithful heart,
And for his dear wife Anna, as his duty kept them apart
But officers that served beneath him, and men that wore the gray,
Could be found praying for Jackson, when Jackson knelt to pray.
When Stonewall crossed over the river, to rest beneath the trees,
General Lee lost a warrior, who fought also upon his knees
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What a legacy Jackson left us, as an example for today,
God help us to remember thy grace, when Jackson knelt to pray.
Written by; Ken Temples 2010
In honor of every knee bent to Christ
during our struggle for Independence
A Tale of Two Sermons:
The Life and Ministry of the Reverend John Jones
Chaplain Kenneth Studdard
Part II
Wartime Service
Jones would serve as the chaplain of the unit of the soldiers who assembled in his church
in Northern Virginia for six months in 1861. They were a part of the Eighth Georgia
Regiment. A recent work on the Eighth Regiment had the following observation of Jones’
work as chaplain: “‘We have a good Presbyterian preacher to preach for us,’ Martin, a
good Methodist, wrote to his parents. He noted that Jones would go through the camp
every evening, talking to the boys and asking them to come to the preaching services ‘in
such a way that they are obliged to go.’ He handed out Christian tracts as well. He
preached outdoors, to large and appreciative crowds, and on those Sundays when the
Eighth happened to be deployed out of camp on picket duty, he found equally ready
listeners in neighboring regiments.” (Steven E. Woodworth and Warren Wilkinson, A
Scythe of Fire: Through the Civil War with One of Lee's Most Legendary Regiments, p.
105)
Jones arrived in Richmond in July 1861on the eve of the First Battle of Manassas. He
wrote to his sister, “We reached Richmond on Friday the 19 th, attended the opening of
Congress on the 20th, and heard the reading of the President’s message. The message
being delivered and Congress opened, our noble President that night prepared for the
conflict and left Richmond at 3 A.M. the 21 st by special train for Manassas, and arrived in
time to mingle in the battle…On Sunday the 21st at 9 A.M. it was rumored in Richmond
that a battle was going on at Manassas. Rumors multiplied as the day advanced. At 4
P.M. I went out three miles to the camp of instruction and preached to the soldiers (mostly
Georgians)…At 7 P.M. a dispatch from the President to Mrs. Davis announced that we had
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gained a great but dear-bought victory, that night had closed in with the enemy flying and
our troops in full pursuit. All Richmond rejoiced, and the excitement was intense.”
Yet for Jones and his wife it was an extremely anxious time because they did not have
news of their son, Dunwoody. He continues in the letter, “We (my dear Jane and myself)
rejoiced with trembling, for dispatches arrived announcing the death of Colonel Bartow
[their son’s commander], and that his regiment was terribly cut up after the most gallant
conduct. That night we slept but little. I left in the morning for Manassas, starting in a
rain which poured incessantly for twenty hours. Because of many cars, incessant rain, we
were all day and all night in going one hundred twenty-five miles, reaching Manassas at
sunrise. The sadness and anxiety of that dark rainy night can never be forgotten. In the
night we passed trains of wounded men coming down to Richmond and intervening points.
I ran out and went from car to car making anxious inquiry. I called out: ‘Are there any
Georgians in this car?’ A feeble voice answered, ‘Nobody here but crippled men.’ I
passed to others with the same inquiry. No Georgians to be found. I asked after the
Georgia 8th Regiment (Bartow’s); the uniform answer was: ‘Terribly cut up.’ That was my
satisfaction and anxiety increased every mile. Arrived at Manassas, and I left the cars to
be lost in a wilderness of camps and tents and soldiers. My anxious eyes ran over the
thousands of soldiers to recognize one familiar form. After an hour’s search I found our
boy and ran and threw my arms around his neck and kissed him as one lost and dead
suddenly found again….It was a bloody battle. Dunwoody was severely wounded in the
hip.” (Myers, p. 727, 728) Letters sent during the war refer to the family’s concern for
their son’s well-being and the father’s concern over his spiritual state.
The Summer of 1863found Jones preaching to the Texas Rangers who were stationed in
Rome. Over 30 professed conversion. The work was continued by his successor as well
as other faithful chaplains after his departure. The session minutes for the Rome church
for August of 1864 recorded that 29 members of the 8 th Texas Rangers and the 1st
Kentucky Cavalry had professed faith and were received into the church.
Jones left Rome in the Fall of 1863 and would refugee in South Georgia for the duration of
the war, serving and planting churches in the area. He desired to return to the chaplaincy,
but was unable to. In a letter to his niece dated July 1, 1864, he stated why. “How
wonderful the late testimony of our chaplains and physicians that so many of our mortally
wounded die in peace, and seem to go to their everlasting rest! How wonderfully has God
the Holy Spirit wrought in our camps, and thus prepared thousands who were appointed to
death.
I often desire that I could return to a chaplaincy in our army-that I could do more in this
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great struggle. And then I know not how I could leave home. I have been compelled to
give up my overseer, and to assume in a measure new and most uninviting duties, and
distracting and unceasing cares. And then my little churches need fostering care.”
(Myers, p. 1190).
With the war’s end, Jones found himself in great difficulties as did other Southerners. He
wrote to his sister in August 1865, speaking of the great suffering that they faced. He
waivered in despair, yet he knew that the Lord was in control. “The hand of the Lord is
upon us! Oh, for grace to be humble and behave aright before Him until these calamities
be overpassed! I confess that I often feel brokenhearted, and tempted sometimes to rebel
and then to give up in hopeless despair. Either extreme is wicked, and the antidote for
each is a refuge in the sovereignty and righteousness of God.” (Myers, p. 1292)
In 1866 he was called to the pastorate of the church in Griffin, serving the church until
1870. His final place of service was as evangelist of the Atlanta presbytery, a position he
would hold from 1870 until his death in 1893. During this period he also was chaplain of
the Georgia House from 1872-1882 and chaplain of the Georgia Senate from 1882 until his
death.
Little Alec’s Funeral
In 1883, Jones would perform his last service to the Confederacy when he preached the
funeral sermon of noted Georgia statesman and Vice President of the Confederate States,
Alexander Stephens. He had known Stephens from his college days and had served as his
pastor at the Washington Presbyterian Church.
Stephens was elected Governor of Georgia in 1882. He died only four months after being
elected, having contracted pneumonia during a state function. His entire life had been
given in service to his beloved state. He was an example of the many godly men who
served in positions of leadership in the Confederate States of America.
On the day of the funeral his body was carried into the hall of the Georgia House. The
choir sang as a voluntary, I waited for the Lord, following which was the opening prayer
by the Rev. Clement A. Evans. At the conclusion of General Evans' prayer, the choir sang
"How Blest." The scene was deeply impressive, as the hall, unused to such sweet and
solemn sounds, resounded with the music to the beautiful words. Dr. Adams of
Augusta, read a chapter from the Bible, and following him was the funeral discourse by
Rev. John Jones, Chaplain of the Senate. His text was 2 Sam3:38. — " Know ye not that
there is a prince and a great man fallen this day in Israel?" and Job 5: 26. — " Thou shalt
come to thy grave in a full age, like as a shock of corn cometh in, in his season."
He opened with the following words: “"This is an occasion of solemn and tender interest.
Mingled emotions are struggling in our hearts. A commonwealth, a nation mourns.
Georgia, by her unnumbered representatives, is here today to testify her love and sorrow
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for the most filial, the most consecrated, and, in many respects, the most distinguished of
her sons. To her he gave his youth, his manhood, and his mature age. And as we shed our
tears and flowers on that precious dust, and hearts become impetuous with emotion and
anguish half suppressed, let us pause and be patient, and say, God hath done it. "He
appointeth our bounds, beyond which we cannot pass. The Lord gave, and the Lord hath
taken away. Blessed be the name of the Lord!" Let us first acknowledge the Judge of all
the earth, and thus be prepared to bestow an affectionate memorial on the illustrious dead.
"Know ye not that there is a prince and a great man fallen this day in Israel?" How
appropriate are these words to our departed friend!”
Jones then reflected on Stephens’ life and character. “We state generally that he had a
remarkable character. Character is that which forms individuality. It comprises the
intellectual, and especially the moral features. The word character is derived from another
which means to mark, to cut, to engrave. As the features designate an individual for
beauty or homeliness, so character marks a man for good or evil. Mr. Stephens' noble
character was deeply outlined; it was clear-cut, full; it stood out in bold relief; its
developments were many. First, he was a live man—wonderfully impressible by nature.
With him, scenes, memories, and words were things. Hence his live, retentive memory of
principles and facts, of mankind, faces, names, events; hence his live communion with the
past, the present, and the future. He was an intensely earnest man. We remark, secondly,
that his live earnestness was sustained by amazing energy and tireless industry. Patient in
toil, he mastered every subject he touched. He was one of the hardest and most successful
workers of the nineteenth century. His intellectual labors were not confined to law and
statesmanship. In these, he had few equals on this continent. But he traveled into regions
beyond, and made grand conquests in science and history. He was both an accurate and
universal scholar. But we remark, thirdly, that his industry was controlled and stimulated
by an amazing will-power, another development of his strong character. It was this
positive, despotic faculty, the executive power of the soul, that forced his mind to constant,
steady action, although often pleading the clogs of a feeble body. It was his will-power,
under God, which supported him through so many seasons of death-sicknesses, and
enabled him to make a journey of more than three score years and ten in so feeble a
vehicle. Oh! What wonders were wrought, and work accomplished in that frail tabernacle
of clay. Hence, in the fourth place, his remarkably successful life. Success was the natural,
the crowning result of earnestness, industry, and will-power.”
After briefly reviewing Stephens’ life, Jones sought the cause of his greatness. “A
question arises, what has been the secret of his successful life? We answer, that in addition
to his earnestness, his industry, and will-power, was added the distinguishing feature of his
character— his incorruptible integrity. From the strictest rules of honor, truthfulness and
justice, he has never swerved. He always held the respect of opponents, and even enemies.
Truthful, conscientious and undisguised, all men knew where to find him. Although a
candidate for the suffrages of the people, he would not purchase their favor by fawning or
duplicity. He would not flatter Neptune for his trident, or Jupiter for his thunder.”
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Coupled with this was the very heart of Stephens. Jones added. “In close association with
his spotless integrity, we mark wonderful benevolence, tender love of kindred, and
uniform sympathy with mankind, yea, even with the brute creation. He was instinct with
the most intense humanity. His love to his immediate family was beautiful and tender. His
grief at the death of kindred was wonderful and painful to behold. His generosity knew no
bounds. He had aided over a hundred young men in securing an education. He was an utter
stranger to the emotions of covetousness. His hospitality was princely. His house was the
home, the resort of friends and strangers of all classes, condition and color.
Such was Alexander Hamilton Stephens, a prince and a great man in our American Israel.”
Finally, Jones examined the faith of Little Alec. “Mr. Stephens was the subject of early
religious impressions, and a great student of the Bible in early boyhood. He was trained in
the nurture and admonition of the Lord, and united with the Presbyterian Church at the age
of fifteen, at Washington, Ga., September 8th, 1827. He had the profoundest reverence for
the word of God, and most happily interwove it as golden shreds in his speeches.
During a severe illness a few years ago, in answer to a question touching his spiritual
condition, he said: "In church connection I am an Old School Presbyterian, and my hope
for salvation rests entirely on the merits of the Lord Jesus." He believed in the use and
efficacy of prayer, and said he endeavored to live as though each day might be his last.”
He then summarized his faith. “In this summary of Mr. Stephens' faith, we recognize the
cardinal doctrines of repentance, regeneration, faith in the Lord Jesus, humility, love to
God and man, trust in a special Providence, and the privilege and comfort of daily secret
communion with God. And there is an absence of self-righteousness and vain-boasting of
his unnumbered charities. In such a practical religion, we apprehend the secret of his great
power. For, as a prince, he had power with God and with men, and prevailed.
To his live earnestness, his pauseless energy, his will-power, his integrity, wise forecast,
intense humanity and benevolence, there was superadded the glorious crown of that piety
which made the God of the Bible his strong habitation, whereunto he might continually
resort.
His conscientious declining to enter the ministry was doubtless divinely ordered, that he
might illustrate to the whole country the model of a Christian statesman—one who would
often turn from the shallow cisterns of human wisdom to the fountain of living waters.
But his toils and pains are ended! The throbbing heart and weary body, the brilliant eye
and tireless mind, have closed their mission. From that placid face, so beautifully serene in
death, gentle whispers seem to murmur, and to say : " I have entered into rest—strange,
sweet rest! The first I have known in seventy long years ! All is peace !—' the peace of
God that passeth understanding !'"
His death is a great public calamity; but we must not sorrow as those who have no hope.”
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Having performed this last great service for his friend, Jones returned to his work as
Presbyterian evangelist and chaplain of the Georgia Senate. Ten more years would pass
before he too departed this world. His last few years were spent in blindness yet he
continued to serve the Lord. On November 26, 1893 Jones died at his home in Atlanta.
The Legislature was in session at the time and they adjourned to attend his funeral as a
body. He was buried in Oakland Cemetery beside his beloved wife, Jane, who had
preceded him in death nine years before.
The words of the Apostle Paul could well be applied to this faithful man of God. “I have
fought the good fight, I have finished the race, I have kept the faith. Henceforth there is
laid up for me the crown of righteousness, which the Lord, the righteous judge, will award
to me on that Day, and not only to me but also to all who have loved his appearing.” (2
Timothy 4:7-8, ESV) We would do well to emulate his life service and faithfulness to the
gospel.
THE PRIMACY OF PREACHING
ISA. 55:8-11
Past Chaplain-in-Chief John Weaver
Intro. J. William Jones wrote and asked for men to preach and become chaplains. He
wrote:
“Send us the names of good men, and I here I repeat, we want none others – our object
being not merely to fill up the regiments with nominal chaplains, but to fill the vacancies
with efficient, working men. We want effective Gospel preachers, whose burden shall be
Christ and Him crucified. It is a common mistake that anybody will do to preach to
soldiers; ….The great business of the chaplain is to preach Christ publicly, and from tent
to tent, and the temporal welfare of the soldiers should be made subordinate to this…
What benefit do we have from the preached Word of God? Who are God’s
preachers and how does God regard them. Nehemiah Rogers gives us the following:
The great benefit we have by the Word preached, few do or indeed can conceive:
and therefore the Lord doth teach it us by sundry comparisons and similitudes such as
every man can understand and judge of. Sometimes God’s people are called (1) the Lord’s
building, his house and temple, (1 Cor. 3:9; 2 Cor. 6:16) and preachers resembled to
builders and carpenters, who must both lay the foundation and set up the frame (1 Cor.
3:10). (2) Sometimes God’s people are called God’s household (Gal. 6:10; Eph. 2:19);
and then the ministers of God’s Word are resembled to stewards, who must give everyone
their portion of meat in due season (Lk. 12:42). (3) Sometimes the godly are called the
sons and daughters of God, as in (2 Cor. 6:18), and then preachers are called both spiritual
father, by whom they are begotten unto God (1 Cor. 4:15) and spiritual mothers, who
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travail in birth with them (Gal. 4:19) and nurses, by whom they are fed while they are
babes in Christ (1 Thess. 2:7). (4) Sometimes the people are called the Lord’s pleasant
garden and fruitful orchard, (Song of Sol. 4:12-13); and then ministers are called the
planters and waterers of it (1 Cor. 3:6). (5) Sometimes the church is called the Lord’s
husbandry (cultivated soil) and cornfield, (1 Cor. 3:9), and then we are called both his
laborers, who by stubbing and dunging and plowing, must prepare it (1 Cor. 3:9); and his
seedsmen who must sow it (Mk. 4:26); as also his reapers, who must get the corn down,
and bring it into his barn (Jn. 4:38). (6) Sometimes the people are called pilgrims who
travel in a way unknown and dangerous (1 Peter 2:11) and then are we ministers compared
to guides (Heb. 3:7) and unto lights (Matt. 5:14) because we light the candle and hold it
forth to direct you in the way of life.”
Preaching the Word of God is the chief duty of the minister! God’s preachers must
preach or perish. This must be done or they are undone. There is a necessity backed with
a woe in preaching. The Apostle Paul said very clearly in 1 Cor. 9:16: For though I
preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is
unto me, if I preach not the gospel!
Robert Trail asked and answered the question; “By what means may ministers best
win souls?” His answer: “the principal work of a minister is preaching; the principal
benefit people have by them is to hear the Lord’s Word from them.”
Ask yourself these questions: Why is preaching so important? Why is there so
much emphasis placed upon preaching in the Word of God? Why is preaching primary?
Why should you faithfully attend the preached Word of God? Allow me to answer these
questions and hopefully many more. Please consider the following.
I. GOD THE FATHER ORDAINED PREACHING
If there was no other reason to attend the preaching of the Word of God, this reason
alone should be sufficient. Why did God ordain preaching?
A. First, because it pleased Him to do so. Look in 1 Cor. 1:18-21. “It pleased God” verse
21. Note 5 things that preaching accomplishes in this brief passage. 1. It dooms and
damns the foolish and unbelieving – v. 18.
2. It confounds the wise – v. 19.
3. It destroys carnal reasoning – v. 19.
4. It silences the disputers by revealing their foolishness – v. 20
5. It calls out those who believe – v. 21.
B. God Himself in a unique way engaged in preaching. Look closely at Gal.3: 8: And the
scripture, foreseeing that God would justify the heathen through faith, preached before the
gospel unto Abraham, saying, In thee shall all nations be blessed. This passage refers back
to Gen. 12 where God preached to Abraham.
C. The Messiah’s chief joy and work was preaching as His Father ordained. Compare Isa.
61:1 with Luke 4:16-21, 43; Ps. 40:7-9.
D. The servants of the Father and His Christ are ordained and sent for the chief work of
preaching. See Mk. 3:13-14; John 20:21; Rom. 10:14-15; 1 Tim. 2:7; 2 Tim. 1:11.
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II. CHIRST PRAYED FOR THE ORDINANCE OF PREACHING – JOHN 17: 1920.
In our Lord’s high priestly prayer, He not only prays for the method, but also for the
men who will use the method. There is a good reason for His prayer. John Flavel explains
it in the following quote:
“The labors of the ministry will exhaust the vary marrow from your bones, hasten old age
and death. They (God’s preachers) are fitly compared to the toil of men in harvest, to the
labors of a woman in travail, and to the agonies of soldiers in the extremity of a battle. We
must watch when others sleep. And And indeed it is not so much the expense of our
labors, as the loss of them that kill us. It is not with us as with other laborers! They
find their work as they leave it, so do not we. Sin and Satan unravel almost all we do, the
impressions we make on our peoples’ souls in one sermon vanish before the next. How
many truths have we to study! How many wiles of Satan and mysteries of corruption to
detect! How many cases of conscience to resolve! Yea, we must fight in defense of the
truths we preach, as well as study them to paleness, and preach them and all; welcome
pained breasts, aching backs, and trembling legs; if we can by all but approve ourselves
Christ’s faithful servants and hear that joyful voice from His mouth: ‘well done thy good
and faithful servant’ all will be well.”
Preaching must be important not only for God the Father to ordain it but also for God the
Son to pray for its success. I must add that the intercession of Jesus Christ is the basis, the
ground, the foundation of the success of the gospel through the preached Word. What an
encouragement for preachers! I know that preaching will succeed! God the Son prayed
for its success and His prayers are always answered.
III. GOD THE HOLY SPIRIT IS COVENANTLY ENGAGED TO HONOR THE
PREACHING OF THE WORD – ISA. 59:21.
As for me, this is my covenant with them, saith the LORD; My spirit that is upon
thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor
out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from
henceforth and for ever.
In light of this passage, we may now understand why Christ quoted Isa. 61:1 when
he began His ministry. 2 Cor. 3:1-6 confirms the work of the Holy Spirit. Also, the
promise of the new covenant includes the work of the spirit in Jer. 31:31-34 and Ezek.
36: 22-32.
Preachers may be likened to the rotten cast clots that Ebedbelech used to pull
Jeremiah out of the dungeon. They were worthless in and of themselves but when
quickened and activated by the Holy Spirit they were made the effectual means of
deliverance.
IV. PASTOR -TEACHERS ARE CHRIST’S GIFTS TO HIS CHURCH – EPH. 4:816.
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I am not referring to the hirelings, the professionals, or the mama called and daddy
sent men but rather, the true men of God who have been called and sent by Him – men
who labor in doctrine and teach the Word of God.
What think ye of the ministers of Christ? Are they someone to be despised, hated,
maligned, or someone to lift up, follow, and respect and the angels of God? Is he that
brings the true message of God a contemptible person? God calls them His angels, His
messengers, His mouth-pieces, His servants, and His prophets.
How can one tell when a people, state, or nation is blessed of God? Jer. 3:15
answers that question: And I will give you pastors according to mine heart, which shall
feed you with knowledge and understanding.
How can one tell when a people, state, or nation is cursed of God? He either
removes His preachers from them as He did Elijah in 2 Kings 17-18 or He leaves them
among the people but does not allow them to preach to or pray for the people as He did
Jeremiah in Jer. 7:16, 26-28; 11:14; 14:11.
Can anyone disdain, despise, and disregard the gifts of Christ without offending the
One who gave the gifts? 2 Kings 2:23-25 gives a graphic picture of those who despise
and mock God’s true preachers. Moreover, 2 Chron. 36:15-17 confirms the same as
applied to a people or a nation.
When one despises, disdains, ridicules, and mocks the messengers of God is to do
the same to God Himself. Our Lord instructs us in Matt. 10:40: He that receiveth you
receiveth me, and he that receiveth me receiveth him that sent me. The opposite is also
true – he that refuses the messengers of Christ refuses Christ. He that refuses Christ
refuses the Father who sent Christ.
V. IT IS THRU OR BY MEANS OF HIS PREACHERS THAT CHRIST
ACTUALLY PREACHES HIMSELF – 2 COR. 5:20.
This passage demonstrates the primacy of preaching in great detail. 2 Cor. 5: 11-19
demonstrates that Paul is referring to preachers as being “ambassadors” for Christ.
The phrase “as though God did beseech you by us” uses the Greek word dia, which
means “through us or in us”. Our message is to be regarded as the message of God. It is
God who speaks. What we say to you is said in his name and on his authority, and should
be received with the respect which is due to a message directly from God. The gospel
message is God speaking to men through the ministry, and entreating them to be
reconciled. This invests the message which, the ministers of religion bear with infinite
dignity and solemnity; and it makes it a fearful and awful thing to reject it.
Greater plainness is used in the next phrase, “we pray you in Christ’s stead.” The
words translated “for” and “stead” is the word huper. It is a primary preposition and is
also translated as “in one’s stead.” The word is even clearer when Paul uses it in regard to
Onesimus in Philemon 1:13: Whom I would have retained with me, that in thy stead he
might have ministered unto me in the bonds of the gospel. Simply put, Onesimus would
have replaced Philemon.
We speak of Christ dying in our stead. What do we mean? He took our place. We
should have died but He died in our place. It is the same truth here; God’s preachers are
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here in the place of Christ. We are here in behalf of, for the sake of, and in the place of
Christ. We are now doing what He would be doing if He was here on earth – preaching
the Word of the Father.
The pope is not the Vicar of Christ. In the truest sense of the word, every true
preacher is the representative of Christ for he is here in His stead.
Let me demonstrate from Scripture. Look in Eph. 2:17. Ask yourself, when did
Christ preach to the Ephesians? We know that Christ was a minister of the circumcision
(Rom. 15:8) sent only to the lost sheep of the House of Israel (Matt. 15:24). We know
that He never left the land of Israel. How then did He preach to the Ephesians? The
answer is through the Apostle Paul and others.
Look in 1 Peter 3:18-20. How did Christ preach to those antediluvians – those who
lived before the flood? It was through Noah (verse 20) and compare verse 20 with 2 Peter
2:5 where Noah is explicitly called a “preacher of righteousness.” God speaks through His
preachers.
Romans 10:13-15 is a passage that must be understood in light of this truth. First,
everyone can quote verse 13. It is the verse that is usually given in evangelism. While it
is true that those who call upon the Lord are saved, we must ask why men call upon the
Lord. Is calling the evidence of salvation or salvation itself? Obviously it is not salvation
itself for Eph. 2:8-9 would contradict that interpretation. If you will read verse 14, you
will discover that something must precede “calling upon the Lord.” How can they call on
him in whom they have not believed? Faith or belief in the Lord precedes calling. Calling
is an evidence of salvation, not salvation itself. Go further and ask what is the basis or
foundation of faith that prompts one to call upon the Lord? Verse 14 further asks: “and
how shall they believe in Him, of whom they have not heard? In order to believe, you
must hear Christ!
Notice the verse did not say “hear about Christ” but, rather, it said “whom they have
not heard.” When you hear about someone, he is not there. When you hear someone he is
there! In order to believe, one must hear Christ. We must ask another question, how do
we hear Christ? Verse 14 asks “and how shall they hear without a preacher?” Simply
stated Christ speaks through His preachers as they preach His Word. Therefore, verse 15
tells us that He sends His preachers for this explicit purpose.
Paul emphasizes this truth in 1 Thess. 2:13 when he states: For this cause also thank
we God without ceasing, because, when ye received the word of God which ye heard of
us, ye received it not as the word of men, but as it is in truth, the word of God, which
effectually worketh also in you that believe.
Thus, in the office of Christ as the Prophet, He not only opens to us the will of the
Father but He is also present inwardly and spiritually to teach the heart with the Word that
is preached outwardly and externally to the ear. We must look upon Christ as the chief
prophet and the chief preacher regardless which of His servants is preaching.
Preachers become the vehicle of this saving ordinance only when they expound,
explain, interpret, and apply the Word of God. Philip used this method in reaching the
eunuch in Acts 8:29-35.
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VI. ORDINARILY THERE IS NO SALVATION APART FROM THE PREACHED
WORD – ROMANS 1:15-16
1 Cor. 1:21 tells us that it is “by the foolishness or preaching” that God chose to
save those who believe. 1 Peter 1:23 declares: Being born again, not of corruptible seed,
but of incorruptible, by the word of God, which liveth and abideth for ever. Ps. 19:7
informs us: The law of the LORD is perfect, converting the soul: the testimony of the
LORD is sure, making wise the simple.
Thomas White in his writings declares: “The most ordinary means of our effectual
calling is the preaching of the Word…and though by other means men may be called, yet
seldom or never any are called that neglect and condemn this.”
Elnathan Parr states: “The gospel is the power of God unto salvation, not written in
leaves, but preached. Without the preaching of the gospel, there is ordinarily no
salvation.”
In his catechetical instructions the question is asked: “Shall none be saved but those
who hear sermons?” The answer is: “No, ordinarily.”
Thomas Goodwin called preaching “God’s great converting ordinance.”
The Bible knows nothing of individual being converted who neglect, spurn, reject,
and despise the preaching of the Word of God. Remember, hearing unto salvation is
peculiarly connected with preaching and preaching is vitally connected with being sent by
God. I believe the reason we do not see very many conversions in these days is because
there is very little real preaching!
VII. PREACHING IS THE MEANS USED BY GOD TO SANCTIFY, SETTLE,
STABLISH, AND STRENGTHEN THE SAINTS – EPH. 4:11-16.
In Acts 20:32, Paul says: And now, brethren, I commend you to God, and to the
word of his grace, which is able to build you up, and to give you an inheritance among all
them which are sanctified. In 1 Thess. 3:10 Paul wrote to the Thessalonians and said:
Night and day praying exceedingly that we might see your face, and might perfect that
which is lacking in your faith? How could Paul “perfect” their faith? The answer is by
preaching and teaching the Word of God. In Phil. 1:21-26 Paul expresses a desire to
remain with the Philippians for the joy and furtherance of their faith. It is accomplished
through preaching and teaching.
Heb. 13:20-22 informs us: Now the God of peace, that brought again from the dead
our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting
covenant, Make you perfect in every good work to do his will, working in you that which
is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever.
Amen. And I beseech you, brethren, suffer the word of exhortation: for I have written a
letter unto you in few words. How would God make them perfect and work in them that
which is well pleasing in His sight – by their suffering or allowing the word of exhortation
– teaching and preaching.
In 2 Cor. 1:15-19 reveals that the “second benefit” was none other than the
opportunity to preach and teach the Corinthians a second time. If our hearts are prepared
we are benefited by the Word of God. God know what it takes to perfect or mature the
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saints and He tells us in Col. 1:28: Whom we preach, warning every man, and teaching
every man in all wisdom; that we may present every man perfect in Christ Jesus. The
saints cannot be matured and completed except by preaching and teaching.
APPLICATIONS
1. To neglect, reject, despise, and disregard the preaching of the Word is to: deny the
purpose of the Father, despise the prayer of the Son, dishonor the ministry of the Holy
Spirit, and disregard the gifts that Christ gave to His church. What an insult to the Most
High!
2. The preaching of the Word of God will accomplish two particular tasks. First it will
call out the elect and secondly it will condemn the unbeliever. Look closely at 2 Cor.
2:14-16: Now thanks be unto God, which always causeth us to triumph in Christ, and
maketh manifest the savour of his knowledge by us in every place. For we are unto God a
sweet savour of Christ, in them that are saved, and in them that perish: To the one we are
the savour of death unto death; and to the other the savour of life unto life. And who is
sufficient for these things?
3. Your response to preaching reveals which group you are in – the elect or the
condemned. Look in John 8: 2-3, 58-59; Acts 13: 39-48, 52. Some got mad and some
got glad – which group are you in? Do you love and rejoice in the preaching and teaching
of the Word or is it a drag and a drudge to you? One may examine himself spiritually by
his response to the preaching of the Word.
A CONFEDERATE SERMON
Submitted by Chaplain Kenneth Studdard
Joel W. Tucker was a Methodist Episcopal Church South minister who was born in Virginia. In
1845 he was received on trial as a minister in the North Carolina Conference. During the War of Northern
Aggression he pastored in Fayetteville, NC.
God's Providence in War;
A Sermon, Delivered by Rev. J. W. Tucker,
to His Congregation, in Fayetteville, N. C., on Friday, May 16th, 1862
"I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things."
Isaiah 45:7.
We have met together in obedience to the proclamation of our beloved President, to supplicate the
blessing of God upon our arms. Our Chief Magistrate in making this call to prayer, and this congregation
in cheerfully responding to it, alike recognize the hand of God in the origin and progress of this conflict.
As a Christian people, we look not to fortune nor to accidents for help in this hour of our country's peril,
but to the God of battles and of nations. The reason is apparent: If the teaching of the Bible and the
revelation of the Christian religion be true, there is no such thing as fortune; there can be no accidents. An
accident is an effect without a cause; fortune is an act or a series of acts, without an agent. But it is an
axiom in Philosophy, and a first principle in all religion, that there can be no effect without a cause; no
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acts without responsible agents as their authors. What is generally regarded as accident and fortune, are
those effects, the causes for which are unknown, and those acts, the agents producing which are unseen.
But are we to conclude that because we are ignorant of the cause producing a certain class of effects, that
therefore, they have no cause? or that as the agent in a certain series of actions is unknown to us, that they
must of necessity be acts without an agent? We certainly cannot pretend that we know all the causes, and
are acquainted with all the agents operating in God's vast empire. There can be then no such thing as
fortune or accidents--everything is of providence and under the control of God. Every power in nature and
man works for God. Everything that happens comes to pass by the permission or the decree of God. All
acts are provided for in God's plan and over-ruled by his providence, for the advancement of his glory and
the well-being of his people. It will not do to say that God cannot prevent men from acting as they do
without destroying their moral agency, and that therefore, sin is in the world, not by the permission, but in
defiance of all the perfections of God.
We pray to God to prevent the wickedness of men, every day, without destroying their moral agency.
Every prayer we address to God asking him to succour our friends in temptation; to bring them to
repentance; to give our enemies better hearts and change their purposes of wickedness towards us, is a
request for him to do the very thing that it is here assumed he cannot do.
He certainly controls some men in perfect harmony with their moral liberty. Every good man is an
illustration of this. He lives and acts under constant divine influences and attains his highest freedom
under this divine control. If God may, and does thus control some men without infringing upon their
moral agency, why may he not thus control all men? As everything is either decreed or permitted by God,
he certainly has a purpose in all he permits or decrees. No intelligent or rational being would act or permit
others to act without a purpose. It is a mark of intelligence not to act without a motive or reason for
acting. Whenever God, who is the supreme, the infinite intelligence, acts, in decreeing that others shall
act, or in permitting them to act, he has a purpose for doing so.
This being true, it is evident that God has a plan and a purpose in reference to all nations, revolutions
and wars. All these things are brought about in accordance with the divine plan, and in fulfillment of the
divine purpose, which was drafted in the mind of God before the world was called into being. He has a
providence in all national revolutions. He directs, controls, governs and regulates them. They are made to
subserve his purposes, to advance his glory, and to promote his cause.
1st. This is clearly taught in the Bible--"Is there evil in the city and the Lord hath not done it. I form
the light and create the darkness: I make peace and create evil: I the Lord do all these things." "All things
work together for good to them that love God: to them who are the called according to his purpose."
2d. Men have universally believed this. The heathen nations who have no revelation, and are
therefore, guided alone by the light of nature and their own moral and spiritual intuitions, recognize God's
providence in all social convulsions and national revolutions. They consult their oracles in reference to
wars; they ask God to give them victory on the day of battle, and turn away from them the ruin of defeat.
In the hour of victory they return unto him thanksgiving, and offer sacrifices in token of gratitude.
Christian nations act under the influence of the same conviction, in appointing days of national
humiliation, fasting and prayer for the blessing of God upon their arms. Is this universal faith without a
foundation in truth? Does the race act under the influence of a falsehood? That which is universal is
natural; that which is natural is divine--"The voice of nature is the voice of God."
3d. Without this sort of divine control, there could be but little providential protection afforded us. It
would afford us but little protection, to save us from the storm and tempest, the flame and the flood,
pestilence and famine, and then turn us over without protection to the tender mercies of wicked men and
devils. What sense of security could we have under God's providence, if it was confined to the material
world, and the whole sphere of its operations was circumscribed to the domain of matter? God's
providence is in this war. It must be so if he watches o'er the destiny of men and nations. It was the
purpose of no party to bring on this war. All parties tried to prevent it. No one believes, that had all the
slave States seceded at once, that there would have been any attempt at subjugation, coercion, or the
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reconstruction of the Union by force of arms. But the simultaneous secession of the whole South was the
plan of the original secessionist. They advocated it as a peace measure; as the only measure that could
secure permanent peace, and prevent a bloody war, either in or out of the Union. The war was not desired
nor planed by the Union men, either North or South; they deprecated it; it was what they feared--the evil
they labored long to prevent; they refused even to consider the question of secession, lest it should result
in a bloody war. They pleaded and begged for a compromise, but it was unavailing. The very means they
used to prevent it was the very means that resulted in bringing it about. The manifestation of this strong
union feeling confirmed Lincoln in his purpose to put down what he is pleased to term the rebellion by
military power. This called forth his proclamation, and this proclamation brought on the war. The Black
Republican party North did not desire war; they used all the power of the government to prevent, yet their
efforts to prevent it kindled its baleful fires from the banks of the Potomac to the shores of the Rio
Grande. In the South we should not criminate each other in regard to the origin, progress and rapid
development of this conflict. We all labored, earnestly, honestly, to prevent it, yet that providence which
"shapes our ends, roughhew them as we may," overruled these very means to bring it about for some wise
purpose. We are in the midst of it, and we should all try, unitedly and earnestly, to fight through it.
American society being what it was, no earthly power could have prevented it. God in his providence did
not prevent it, though the whole American people earnestly prayed for him to do so. Though we cannot
understand it, we cannot question that it is to answer some wise and benevolent purpose in the progressive
development of God's great plan for the elevation of the nations and the salvation of the world. God is
with us in this conflict; we think he is on our side in this struggle. We believe this, first, because our cause
is just; we have acted and still act purely on the defensive; we have asked nothing but the rights secured to
us in the constitution--the privilege of self-government Having failed to secure this in the Union, we
proceeded to come out of it, either in the exercise of the natural right of revolution or the legal right of
secession. I care not which you call it: whether natural or legal, it was identically the same sort of State
action that took us out of the Union, that was used to place us in it. If it was a legal process when used to
place us in the Union, it was equally a legal process when employed to take us out of it. We went in by
Sovereign State action; we came out in the same way. Whether in doing this we exercised a natural or a
legal right, or both, I care not. It was right if the privilege of self-government is right; and the conflict
necessary to the defense of this action, is, as far as we are responsible for it, a righteous conflict. It is not
of our seeking; we could not avoid it. It has been forced upon us. The fires of fanaticism had been slowly
consuming the foundation of our government for years, until at last the nations of the earth were startled
in horror by the throes of a political earthquake, that shook into ruins the proudest Temple of Liberty that
the sun of heaven ever shone upon. We saw the war cloud as it began to rise slowly but surely; and we
used every means in our power to arrest it. Statesmanship, compromise, legislation were all employed, but
in vain. It at last covered our political sky with the blackness of darkness, and broke upon us in a fearful
storm of fire and blood. Our cause is just, and God will defend the right. Second, God is on our side--is
with us in this conflict--because we have had reverses. "Whom the Lord loveth he chasteneth, and
scourgeth every son whom he receiveth. If ye are without chastisement, then are ye bastards and not
sons." The wise and affectionate father will punish, correct and chastise the children of his love for their
good. This principle of the divine administration applies to nations as well as individuals. This must be so
because the nation is constituted of individuals. God was evidently with his chosen--the people Israel; but
he suffered them to endure the bondage of Egypt. He afterwards brought them out of Egypt with a high
hand and an out-stretched arm; but he suffered them to meet with sad reverses in the wilderness. He was
evidently with his own chosen nation--the Jews; but they were often defeated in battle by the armies of the
surrounding nations.
God has without question been with his church in every age of the world; but he has found it
necessary to preserve his people with the salt, and purify them by the fires of persecution. God was with
our Revolutionary fathers in their struggle for independence; but he suffered them often to be defeated in
their seven years conflict with the mother country; but the eagle bird of Liberty gathered strength while
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rocked by the storms and tempests of a bloody Revolution. So, God has sent our reverses for our good.
They were necessary to humble our pride; to stop our foolish and absurd boasting, and to make us feel the
importance of the conflict in which we are engaged. They have tried our patriotism, and have shown to
the nations of the earth that it is as pure as the gold which has been tried by the hammer and the fire.
Third, Our victories indicate the presence of God with our armies in this conflict. Who can read the
reports of the battles of Bethel, Bull Run, Manassas Plains, Ball's Bluff, Springfield, Shiloh and
Williamsburg, without being convinced that God gave us the victory, and that to him we should render
thanksgiving for the glorious triumph of our arms. Every soldier who moved amid the perils and dangers
of these bloody conflicts, must feel that the "Lord of host is with us; and the God of Jacob is our refuge."
Fourth, Another evidence that God is with us is seen in the remarkable preservation of the lives of our
troops under circumstances of the greatest apparent danger. The bombardment of fort Sumter is a miracle
and a mystery. The result can only be accounted for by admitting divine protection. Nor was God's
protecting providence less evident in the bombardment of the forts of Hatteras, Port Royal, Roanoke
Island and Number Ten, than it was in the result at Sumter. In every case there was employed the most
formidable armament that the world has ever known, from which there was thrown into our forts a storm
of shot and shell, without a parallel in the history of warfare. And yet, ah! mystery and miracle of
providence! not fifty of our men were killed in all the engagements. So signally has God manifested his
approbation of our cause by the protection of our troops under circumstances of the greatest peril, and
most appalling danger, that it should make our whole people grateful to him as the great Giver of all good
and the kind Preserver from all evil.
We will close by a few practical remarks:
1st. There is nothing in the present aspect of things, nor in the late reverses to our arms, to cause us to
doubt our final success and ultimate victory. The loss of our cities and towns, on the sea-board and large
rivers, is the natural result of going into this conflict without a navy; with a people that at present
probably has the most formidable navy in the world. We have not had the time nor the material for the
construction of a navy; but as ours is an agricultural, and not a manufacturing and commercial society, our
strength and national vitality is not in our large cities, on the ocean, but in our rich and fertile fields in the
interior These places are not our whole country; the loss of them is not the loss of our country, nor does it
render our cause hopeless. We have got an army of five hundred thousand men in the field, well equipped,
well drilled, well-armed and constituted of as good fighting material as any in the world; an army that has
never been whipped by the same number of men on any field; an army composed of the heroes of Bethel,
Manassas, Ball's Bluff, Springfield, Shiloh and Newbern. Such an army in an open field and fair fight can
never be vanquished. Then why should we fear? Doubt of success in a just cause with such an army, and
the God of nations and of battles on our side! If, as a people, we deserve to be free, ultimate failure in
such a cause and under such circumstances with such an ally is impossible.
2nd. We must have confidence in our government and in our army. There may have been errors in
administration, but neither our President nor his cabinet profess to be infallible; they are but men--with all
the infirmities of men. We should expect them to commit errors. We should not look for perfection. The
fact is the government under all the circumstances, has been a remarkable success. The severe criticism in
which we sometimes indulge, in regard to the action of our generals, and the valor of our troops, is
irrational, unjust and ungrateful. We are incompetent to criticize the actions of our generals, for two
reasons-First. We know nothing about the science or the art of war, therefore we should not give a criticism
on a subject of which we are totally ignorant. But even if we had military talent, and military training and
experience, we, at home know nothing of the circumstances and necessities under which they act. To form
and express an opinion, disapproving their course, is to show our own ignorance, and to treat them with
great injustice, by condemning them unheard. They understand it--we do not; they know the facts--we do
not; they are responsible--we are not; they make the sacrifices, and face the dangers--we stay at home;
therefore good sense, modesty, justice and gratitude should make us careful how we censure them. When
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Johnson evacuated Harper's Ferry, the whole country rang with complaints at the movement; but we now
know that it was that movement that gave us the victory at Manassas When General Albert Sidney
Johnson fell back from Bowling-Green and Nashville, the whole family of croakers were loud in their
censure; but it was that movement that gave us the victory of Shiloh. Now with these facts before us, we
should be careful how we complain of our government, our generals, and our troops. Judging of the
present by the past, we should infer that the falling back from Yorktown, the evacuation of Norfolk, and
the withdrawing our troops from New-Orleans, are movements of as much strategy as those which have
been attended with such fine results. These men, with brave hearts and strong arms, stand as a wall of fire
between the invading foe, and our homes, our property, and our loved ones; and for this we owe them a
debt of eternal gratitude. Shall we repay their sacrifices for us and ours with a want of confidence?
We should pray to God to give success to our cause, and triumph to our arms. God will defend the
right. We may approach him then in full assurance of faith; with strong confidence that he will hear and
answer and bless us. Prayer touches the nerve of Omnipotence; prayer moves the hand that moves the
world; prayer is the rod in the hand of faith, that extracts the fiery curse from the burning bosom of the
dark storm-cloud, and turns from our country and our homes the thunder-bolts of divine wrath. Prayer
will convert darkness into light--our night into glorious day--our defeat into victory--our disasters into
triumphs--our sorrow into joy--our weakness into strength--our feebleness into might.
Our cause is sacred. It should ever be so in the eyes of all true men in the South. How can we doubt
it, when we know it has been consecrated by a holy baptism of fire and blood? It has been rendered
glorious by the martyr-like devotion of Johnson, McCulloch, Garnett, Bartow, Fisher, McKinney, and
hundreds of others who have offered their lives as a sacrifice on the altar of their country's freedom.
Soldiers of the South, be firm, be courageous, be brave; be faithful to your God, your country and
yourselves, and you shall be invincible. Never forget that the patriot, like the Christian, is immortal till his
work is finished. You are fighting for everything that is near and dear, and sacred to you as men, as
Christians and as patriots; for country, for home, for property, for the honor of mothers, daughters, wives,
sisters, and loved ones. Your cause is the cause of God, of Christ, of humanity. It is a conflict of truth
with error--of the Bible with Northern infidelity--of a pure Christianity with Northern fanaticism--of
liberty with despotism--of right with might. In such a cause victory is not with the greatest numbers, nor
the heaviest artillery, but with the good, the pure, the true, the noble, the brave. We are proud of you, and
grateful to you for the victories of the past. We look to your valor and prowess, under the blessing of God,
for the triumphs of the future. Then
"Strike till the last armed foe expires,
Strike for your altars and your fires,
Strike for the green graves of your sires;
God and your native land."
Women of the South. We know your patriotism, your bravery, your nobleness of soul. It is not your
privilege to fight. You cannot move amidst the dangers, the perils, the blood and the carnage of the battlefield, beside your fathers, brothers, husbands and lovers. But you can do a work quite as important. You
can gird them for the conflict, and with words, looks, glances and smiles, cheer them on to victory and to
glory. Every letter you write them from home, should be filled with "thoughts that breath and words that
burn," that will catch and kindle from man to man, and heart to heart, until all along our lines shall blaze
with a martyr's courage and zeal for country and for home.
You can also, by your fortitude, patience, courage and strength of spirit, shame into silence the
fearful, trembling terror-stricken, craven-hearted men in our midst, who are constantly predicting our
failure in the glorious struggle in which we are engaged. They absorb all the rays of light, and reflect
none--they act as non-conductors in the social chain that arrest the flow of the currents of patriotism
through society--their influence is like the blighting frost upon the flowers. It blasts the hopes of the timid
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and chills the hearts of the desponding. By destroying confidence in the stability of our government, in the
success of our arms, and the ultimate triumph of our cause, they prepare the way, to the extent of their
influence, for the ruin of the country by the destruction of our credit and the depreciation of our currency.
Wise men, if they cannot be made brave should be taught silence. They should not be suffered to do us
harm by their cold comfort, and damn our cause by faint praise.
You can also pray for God's blessing and protection on the loved ones who are absent. Every home
should be a sanctuary--every dwelling a Bethel--every spot an altar, from which prayer should be offered
for our country, and for our loved ones who are braving the dangers of the battle field for us, and all we
hold dear.
Book Review
A Practical View of Christian Ethics
By John L. Dagg
©2006 (1859), Sprinkle Publications, 374 pp. Hardback
Reviewed by H. Rondel Rumburg
We live in a day when there seems to be no moral compass guiding us nationally. Corruption,
robbery and lying seem to be the way of Washington. State governments too often replicate those ways.
There was a day when school children were taught ethics from a Biblical perspective, but now that
political correctness has replaced the Constitution they are left to follow the ever decaying culture which
imitates Sodom. Is there anything we can do? As God fearing people we can encourage others to began
teaching a proper ethics. However, being obedient to God is one thing but the transformation of a culture
is another—only God is able to transform!
The book I am about to review was first printed in 1859 and was used in many Southern schools to
teach Southern young people and young adults. The original title of the book was The Elements of Moral
Science by J. L. Dagg (1794-1884) the former president of Mercer University. I came across a copy of
this book some thirty or more years ago in a used book store in Rome, Georgia. It had been a well-used
school book for the years immediately following 1859. There were many books in that era written on
Moral Science or ethics, but this one is certainly a keeper.
Why are we in moral shambles? In a world that rejects God’s rules for behavior and says “I’m ok,
you’re ok,” everything is relative, and it can’t be wrong if it feels so right, the end will be disastrous.
Dagg warned,
Every wrong action tends to corrupt the character and ruin the soul. No evil can befall us so great as
to do wrong, and no benefit arising from an evil act, can countervail the mischief and damage
accruing. We ought, therefore, in deliberation on the performance of any act, to inquire with chief
solicitude, not whether it will secure pleasure, honor, or wealth, but whether it is right.
The modern culture only wants to know if it makes you feel good. If it does make you feel good then do
it. Moderns say, “Whatever is, is right.” Only the Bible is able to make us “thoroughly furnished unto
every good work.” Dr. Dagg said, “Let us study it (the Bible) for the management of the heart, the tongue,
the hands, the feet, the eyes, the ears. Let us study it in the daily business of life, in the family, in
retirement, and on our knees….”
Sprinkle Publications changed the title to A Practical View of Christian Ethics because the original
title would be misleading to most people today. Of course Christian Ethics is dealing with the study of
moral issues. There is right and there is wrong. Judgment Day will affirm this truth to the Lord’s
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satisfaction! After all what God determines is right is all that really matters. Jesus said, “Many will say to
me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils?
and in thy name done many wonderful works? And then will I profess unto them, I never knew you;
depart from me, ye that work iniquity” (Matt. 7:22-23).
Dr. John L. Dagg a minister of the gospel as well as an educator produced, during the years of his
spiritual maturity, A Manual of Theology and A Treatise on Church Order.1 He wrote theology from the
heart to the heart. His A Manual of Theology “is remarkable for its clear statements of religious
doctrines.”2 His writings are characterized by Biblical integrity, deep spiritual incite and prudence. His
writing does not have the dusty dryness of many theological writings. Some theologians are as orthodox
as one would wish, but are like the depiction of one weary soul who said that “Dr. So-and-So can dive
deeper and stay under longer and come up drier than anyone.” Dagg was not of that mold at all, for his
words are like water that comes from the cool springs and not from a lukewarm cistern. His pen was
dipped into the springs of living water.
He began the book on ethics the summer of 1858 and concluded it in the summer of 1859. This
volume, as previously mentioned, was republished by Sprinkle Publications as A Practical View of
Christian Ethics.3 What a blessing this reprint will be to another generation who studies it. This book, in
the estimation of Dagg, was the completion of his system of theology. He expressed as much in his
Preface,
In the Manual of Theology, recently published, the externals of religion are discussed only so far as they
relate to ceremonies and church order. To render that work a complete system of divinity, a supplement is
needed on Christian Morals.
Ethics is a vital subject dealing with the Creator’s requirements for those created in His image. Ethics
comes from the Greek (ethos) meaning custom or practice as prescribed by law. Morality comes
from the word mores which describes the patterns of behavior in a society. Ethics has to do with the
foundation rule for behavior or what we ought to do, and morality is a description of actual behavior.
What we ought to do—ethics, and what we do—morality.
Christian ethics deals with the principles being acted out in life as derived from God through His
Word. Dagg explained, “A true system of ethics must necessarily refer to the Bible, the highest standard
of morals.” Dagg believed that ethics is essentially based on the nature of God,
The distinction between right and wrong is founded on the nature of God. We find moral obligation
operating on the will of man; and here, taking hold of the clue, we follow it up to the will of God; and here the
clue stops: but we trace moral quality further. Were moral distinction founded on his will, his own perfections
would be without moral excellence, since these do not originate in his will; and were it so, cruelty, fraud,
falsehood, and hatred of God would have been virtues, if God had so willed; and to say that God has a right to
govern the world, would be to use language without meaning; for there could be no right or wrong antecedent
to the will of the governor.
Dagg’s last major writing was The Evidences of Christianity (1869). Robert G. Gardner related
regarding Dagg’s primary works, “His reputation as a theologian and ethicist rests on these four works.
All were used as textbooks and enjoyed wide circulation and commendation into the twentieth century.
1
The Manual of Theology was published by the Southern Baptist Publication Society in 1857 at Charleston; and his Church
Order was published by the same publisher in 1858.
2
George Braxton Taylor, Virginia Baptist Ministers, Fourth Series, 141
3
During the antebellum period what we now call Christian ethics was known as Moral Science. Webster in the 1828 edition of
his An American Dictionary of the English Language defined ethics as “The doctrines of morality or social manners; the
science of moral philosophy, which teaches men their duty and the reasons of it.” Most schools of that era had a course on the
subject because it was considered vital in daily living.
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The first two are still in print.” Sprinkle Publications has reprinted them. “Our venerable and learned
Brethren have watched the productions of his pen with marks of the highest regard.”4
Oh, how we need to return to the study of Christian ethics. Here is a Southern book by a great
Southern minister that will be of great help. The book even deals with Public Duties and Powers of Civil
Government. He also gave an excellent treatment of Abolitionism.
In this volume Dagg noted,
The right of property is violated when property is taken without the knowledge of the owner. This is
theft…. It is no justification that the amount taken is small, that the owner will not miss it, that he has an
abundance left, that the thief needs it more than the owner, or that the thief has never consented to the unequal
distribution of property which prevails in society. With such pleas dishonest men may strive to appease their
consciences and harden themselves in crime; but God’s command, ‘Thou shalt not steal,’ is sufficient to set
aside all such pleas.
During the War of Northern Aggression Dagg endorsed circulating Christian literature to the
Confederate Armies. And what was his reasoning?
That the truths and words of counsel it contains may reach those so peculiarly exposed to death, we suggest to
our brethren the propriety of aiding in this good work. We are assured that nothing is more welcome to the
soldier than religious papers, and that they are always read with avidity. It is but a short time only that we
have to benefit our brave and self-sacrificing soldiers in this way, and we should hasten to embrace
opportunity to the extent of our ability.
John Leadley Dagg died June 11, 1884 in Haynesville, Alabama and his body was interred there to
await the glorious morn of the resurrection in Christ Jesus his Lord.
We must remember who we are and what we must be about:
The SCV Challenge by Lt. Gen. S. D. Lee
To you, Sons of Confederate Veterans, we will commit the vindication of the cause for which
we fought. To your strength will be given the defense of the Confederate soldier’s good name,
the guardianship of his history, the emulation of his virtues, the perpetuation of those principles
which he loved and which you love also, and those ideals which made him glorious and which
you also cherish. Remember, it is your duty to see that the true history of the South is presented
to future generations.
*****
Chaplain’s Handbook
Sesquicentennial Edition
Sons of Confederate Veterans
4
The Baptist Encyclopædia, William Cathcart (Editor), 306
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This is an enlarged Sesquicentennial Edition of the Chaplain’s Handbook. It is enlarged from 131 pages
to 165 pages. A chapter has been added on the topic, SCV Chaplains Should be Gentlemen; there has also
been added a third burial service, The Order for the Burial of the Dead of the Protestant Episcopal
Church in the Confederate States of America; a chapter on Praying in Public has been added; and a
chapter on Prayer Suggestions for Public Use. All the other chapters remain the same.
Hopefully, those using the handbook will find it even more useful than before. There is the same cloth
cover, acid free paper for longevity, sewn signatures, etc.
The retail price is being kept to a minimum of $12, which is very low for a hardback quality publication.
Contact SCV headquarters or biblicalandsouthernstudies.com for a copy.
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