A longer version of this essay was published at Rev. Beane’s substack.
I’ve made no secret about my views on a controversial period of American history: when thirteen states seceded from the American Union, formed a confederation, adopted a constitution, were invaded, were conquered, and were forced back into the Union – a Union transformed by the experience into a centralized nation.
In their ignorance of both history and historiography, some people argue that defending the seceded states – and the soldiers and civilians of the Confederate States of America in the subsequent war – is intolerable and must be excluded in today’s tolerant and inclusive culture. This is even true in the church, and in my own conservative church body, the Lutheran Church – Missouri Synod (LCMS) – as I’ll occasionally be subject to whispering campaigns, or outright calls for me to be reigned-in, forced to conform to the Official Narrative (sometimes called the Righteous Cause Myth), or else I should be defrocked.
It’s my understanding that someone recently publicly complained to our synod president (the equivalent of our archbishop) about pastors being pro-Confederate, as if this is not compatible with our faith and life and ministerial service.
I serve an LCMS parish in the Deep South of Louisiana. Many of my parishioners share my view of their Confederate ancestors and of our state’s history of secession, confederation, conquest, occupation, and eventual re-integration into the Union. My congregation was founded during Reconstruction (interestingly established originally as a German-speaking Northern Presbyterian congregation by a Federal Army chaplain). At that time, Federal occupation troops lined the street where I currently live and serve – guarding the railroad tracks. Confederate history and remembrance is everywhere in our region and locale.
Some of my parishioners (and I) were present for the demonstrations and vigils held in New Orleans at the sites of the Confederate monuments that were removed in 2017. One of my parishioners gave me a gift of a figurine of Robert E. Lee. Another parishioner displayed a Confederate flag at her business. It is part of who we are. I don’t expect the midwestern majority of our church body to resonate with this reality, especially given the historiography taught in our schools.
After violence erupted, I showed up quickly, vested, and conducted a Vespers service, praying for peace in the midst of the multi-ethnic and multi-racial defenders of the monuments, who came from all walks of life. Sadly, no other clergy were present on the other side of the barricades to pray for peace. Instead, from them, we were subjected to racial and ethnic slurs, epithets, profanities, hatred, and blasphemy. I urged monument supporters to remain calm, and not take the bait and become violent. I’m glad they listened.
As I said, I understand the reality that midwesterners are not likely to realize, let alone understand, how we view our history and heritage in Dixie. As an ethnic Southerner, born and raised in the midwest, I get it. I went to a grade school named in honor of Abraham Lincoln, whose portrait was in every classroom. I was taught the standard historiography of the “Civil War” in school. But I also had lots of contact with my grandparents – all of whom were (West) Virginians. In particular, I spent a lot of time with my great-grandmother, a remarkable woman who was born in 1900 in West Virginia. Her paternal grandfather (whom she knew) was born in 1839. He was a Union veteran who served in the Federal army during the War Between the States as part of the 10th West Virginia Infantry. He was an outlier, as his brothers served in the Confederate Army of Northern Virginia under Lee and Jackson as part of the 25th Virginia infantry. Her family was literally a case of brother-against-brother.
My great-grandmother gave me some Confederate money. She told me about her grandfather and granduncles. And as a boy, this puzzled me. Why would my family fight for the “bad guys”? Why did they want to preserve slavery? My people were poor farmers who didn’t own any slaves. And it wasn’t until I started reading American history on my own – outside of the safe-space narrative of the public school system – that I learned that there were indeed two sides of the story, and there was much more to it than what I was taught in the 1970s.
And this is why we have wars. If everyone agreed and thought in lockstep regarding history and historiography, on matters of property ownership and nationhood, on laws and the Constitution – there would never be wars, let alone debates in Congress, or even smaller interpersonal conflicts. And regardless of where one stands on these matters, it is helpful to understand, and to be able to explain, the other side.
I changed my mind about my Confederate ancestors being the “bad guys.” I didn’t just study battles and generals, I dug into the “why” of the conflict: the political philosophy, the legal theories, and the economics. And for me, it wasn’t simply academic curiosity. As I said, this was personal. One of my uncles (the one who survived the war) lived to old age, and his diary from the war is interesting reading, a true primary source of my family’s story and of American history. And this idea of remembrance is not just about my family’s past, but also its present. It is who we are.
I joined the Sons of Confederate Veterans some 35 years ago. It is a genealogical society, and more. After the war, the Union veterans (like my great-great-great-grandfather) joined the Grand Army of the Republic (GAR). As a result of their lobbying, Union veterans received pensions and benefits that come with winning wars and having political clout. In fact, my Union veteran great-great-great grandfather apparently died after having a heart attack in the White House. He held a civil service job with the US treasury. My Confederate uncles, however, and all of their compatriots, had no such benefits. The impoverished Southern States could not afford to pay them pensions for many years. Ken Burns, in his documentary “The Civil War” (which was hostile to the Southern side of the story) pointed out that in 1866, a fifth of the decimated state budget of Mississippi was consumed by supplying artificial limbs to amputee veterans.
If the Confederate veterans were to have health care, convalescent and nursing homes, or even monuments and grave markers – these had to be provided for privately. The United Daughters of the Confederacy (UDC) was formed in 1894 to provide for the aging veterans. And the veterans themselves had previously formed the United Confederate Veterans (UCV) in 1889 as a source of mutual support. The UCV had annual reunions until 1951, when the last of the veterans died off. The veterans brought their sons (and subsequent grandsons) into the reunions, and in 1896, organized them into an auxiliary: the Sons of Confederate Veterans. The SCV is the legal heir to the UCV, and it exists to this day, along with the UCD, as a keeper of artifacts, and of the first-person accounts of their ancestors. The National Confederate Museum in Columbia, Tennessee – which has recently been paid off – is a project of the SCV. So is the continuation of Confederate Veteran magazine.
I’m sure that most of the people who object to Christians flying Confederate flags, honoring their Confederate ancestors, and singing “Dixie,” would be clueless about this history and historiography – especially in this day and age of wokeness and of the popularity of accusing people of “white supremacy” and “racism.” Even in a conservative church body like mine, there is a small, but vocal, woke contingency – as well as people who are corralled into doing their bidding, even if unwittingly.
And I understand that there are different points of view, and that not everyone agrees with me. Some of my closest friends don’t. It simply stands to reason that there will be different historiographies and perspectives on this topic. We cannot even agree on modern historiography when it comes to the current wars and conflicts in Ukraine and Gaza. To try to shoehorn in a particular viewpoint regarding American history as a doctrine of Christianity is nothing more than bullying, and the misuse of our faith to a political end. It is especially repugnant when the worst construction is applied, and the argument is made that those who hold to a particular point of view must be racists, white supremacists, Nazis, or whatever the au courant term to vilify and demonize people is in vogue these days.
Given the implications that defending Confederate history and heritage must be somehow sinister and incompatible with the Christian faith and life, with Lutheran doctrine, and with service in the LCMS, I do wonder what would happen to my compatriots, colleagues, and friends above were they to want to join LCMS churches.
Would they be welcome? Would they be told that their ancestry and/or historical and legal opinions would preclude their joining our churches? If they were inclined to colloquize into rostered positions of the LCMS, would they be refused on account of how they treat their ancestors, their historiography, or what legal principles they hold dear?
I don’t believe we should either discriminate against people because of their ancestry, nor pressure people to violate the Fourth Commandment by insisting that they dishonor their fathers and mothers (the Hebrew and Greek words include all of one’s ancestors). I do believe we should strive to put the best construction on things, and not leap to the conclusion that my friends above and I are guilty of some “ism” or “phobia” or some other kind of political “wrongthink.”
Maybe we should – as the church – focus on the kingdom of God, and accept the reality that there will be people with differing beliefs regarding history and historiography. Maybe there are actual reasons pastors should be disciplined – or even defrocked – but maybe standing up and removing one’s hat when the band plays “Dixie” ought not be one of them.
Excellent. Stand your ground!
You even have some stupid libertarian people attacking the south for slavery.
You are of course interjecting your feelings (yes, “feelings”, as in the Yankee sense) into the argument. Remember this article:
https://www.abbevilleinstitute.org/libertarian-confusion-concerning-the-confederate-cause/ ?
You squelching “everyone who hates Slavery hate the South” isn’t going to make southern slavery right. That, in fact, it the stupidest argument. It is Yankee fuel to the fire. Libertarianism, as per the quoted article, says that slavery is against Jeffersonianism, Natural Righs, and Virtue Ethics.
Don Livingston writes for the Mises Institute:
https://mises.org/profile/donald-w-livingston
As does Brian McClalahan:
https://mises.org/profile/brion-mcclanahan
If you don’t know, both of these fellers are associated here with the Abbeville Institute.
Thomas DiLorenzo, the president of Mises has written 3 different books on Lincoln and North’s “Unrighteious Cause”, legitimizing, not defending, the South’s Just Cause. He has written a book against Hamilton, Hamiton’s Curse, that is adds to the same topics.
In fact, I believe that Brian McClanahan is going on a speaking symposium with DiLorenzo in Phoenix, not sure on that one.
Regardless, if Libertarianism, in the Misesian/Rothbardian sense, validates Southern Independence and Secession, calling it a Just War and a Just Cause, that does not exclude critiques on slavery and how it is not conducive to natural rights and virtue ethics. There can be acts of benevolence and righteousness in any institution, even Slavery. According to the Kennedy brothers, there were 30 emancipation and manumission organizations in Tennessee alone, not counting the rest of the South, in the antebellum era. It is only the slave holder, AND the slave himself, that can agree to how to do end the social complexity of domestic slavery. And this VALIDATES MORE THE SOUTHERN SECESSION, per a libertarian (Mises) analysis.
See, Yankees hate this libertarian analysis on the South. They hate it more than they hate the Confederacy. There is NO political theory that advocates, justifies, and analyzes the morality of Secession MORE than the Mises Institute, from a praxeological, ethical, catallactic, economic, and, yes political standard. Yankees s*** themselves over this.
You have no knowledge of this. In fact, I would suspect that you are a Yankee Troll.
If you have any knowledge at all, I’d really like to read it.
This doesn’t say much more than straw man and ad hominum.
“Given the implications that defending Confederate history and heritage must be somehow sinister and incompatible with the Christian faith and life, with Lutheran doctrine, and with service in the LCMS, I do wonder what would happen to my compatriots, colleagues, and friends above were they to want to join LCMS churches.”
One would have to wonder.
“I’ve made no secret about my views on a controversial period of American history: when thirteen states seceded from the American Union, formed a confederation, adopted a constitution, were invaded, were conquered, and were forced back into the Union – a Union transformed by the experience into a centralized nation.”
No ’apology’ necessary as these are only pertinent when offered for a mistake, not for when you were right but didn’t prevail.
“If at first you don’t succeed, try, try again”
I don’t mean to be a smartypants but I don’t think Rev. Beane’s “apology” is meant in the usual definition of the word. A second or third definition requires no regret or contrition. It can be simply an explanation for actions in denial, even lacking acknowledgement of a mistake. Antiquarian bookstores used to have “Confederate Apologia” sections containing books by participants and spectators of the War explaining the course of their actions without regard to “Glory! Glory! Hallelujah!”
I take your point regarding the differing nuances regarding ‘apologia’. I’m glad we both agree there was nothing about the secession of the southern states that warranted any subsequent guilt irrespective of any regrets due to the regrettable consequences that ensued, and still are present.
No. We don’t say “I’m sorry”. I never even use “but” and “if” as qualifiers. I state my case. If they mistakenly or purposely infer to focus on their point of view, I shrug and tell them that’s another topic.
I cringe when well meaning friends say, “You can’t erase history, good or bad.” They’ve lost the argument with a single utterance as it’s an acknowledgement of guilt to the left. Never use qualifiers.
Yes, we’re expected to explain in 12 seconds what it took two centuries to resolve.
I just finished reading “A Barbarous March” – the burning of Columbia South Carolina. Those doing the burning, at least at the moment they were doing it, and terrorizing women, children, infants and the unborn, and more than terrorizing nearly every African woman in sight – they were absolutely without God.
I find my similar conversion to the Southern side if you will during my adult life, very much in line with my Catholic upbringing in Wheaton Illinois, a town founded by political abolitionists and whose college sends representatives to the local high schools to terrorize Catholics TO THIS DAY. No, as Confederates we are mighty fine with Almighty God.
Some good news to share – very good news I believe, Forbes magazine’s “New Ivies” name 20 schools they believe worthy of replacing every Ivy League, and Ivy League wanna be school (e.g. The University of Chicago). 20 schools, 10 public, 10 private. 10 located in the Southland, 5 in the Midwest. Only one school in California, and praise be to God, only one (Boston College a Jesuit Catholic school) in New England.
Never give up – ever
“Mann Page”.
You HAVE to be from Virginia.
I’m a longtime LCMS member, Jim Kalthoff was my first pastor at Jefferson City, Mo. I was very active in SCV and MOSB, and never had an overt negative comment or action from any church member. To my perception, Lutheran Church Missouri Synod took a certain pride in not expressing political opinions and that extended more or less into culture wars related issues. Deo Vindice.
Excellent Rev. For years I also held the Yankee “good “, Confederate “bad” theology, until I read several time piece books, articles, even some relevant commentary by the great Charles Dickens about this unfortunate war to prevent Southern independence. My perspective has completely changed. I am now a lifetime member of the SCV , a monthly contributor to both the SVC , the Abbeville Institute and fly the stars and bars. This gives me an opportunity to rationally discuss with those of a different view. I would also like to suggest that we no longer put our great SCV magazine in a sleeve to hide it. I really believe there are many young folks who would welcome an honest perspective about this unnecessary war.
The attacks upon our Southern Heritage by the liberal left will probably never cease. It seems to be in vogue today for those people to speak of anything conservative or Southern in a disparaging manner; the Confederacy attracts much of the liberal left’s criticism. This criticism is predominately incorrect however; ignorance or just plain rudeness are usually the common culprits for such behavior. Reverend Beane brings to the reader’s attention good, accurate facts concerning these behaviors common to the misled. They will never change, nor will we. I have Confederate blood on my paternal side of which I am proud. As a member of SCV from South Carolina I have studied my Confederate ancestors to no end. We as Southerners have much of which to be proud; never be ashamed of your Southern Heritage. I consider such rude and inaccurate comments a common thread among the left, the misinformed, as well as most New Englanders and Yankees.
Wonderful article and thoroughly enjoyed it. My faith not only does not forbid me from honoring my ancestors, it requires it. As it does honoring and preserving my history, my racial heritage, and my present culture. I could no longer betray those who came before me then I could betray living family at this moment. I will never, ever shrink from that duty. Or from the rightful remembrance of a just and honorable cause.
Read the first chapter of Up From Slavery by BT Washington. It’s free on the web…it will free your mind.
“After violence erupted, I showed up quickly, vested, and conducted a Vespers service, praying for peace in the midst of the multi-ethnic and multi-racial defenders of the monuments, who came from all walks of life. Sadly, no other clergy were present on the other side of the barricades to pray for peace. Instead, from them, we were subjected to racial and ethnic slurs, epithets, profanities, hatred, and blasphemy. I urged monument supporters to remain calm, and not take the bait and become violent. I’m glad they listened.”…I am too. Thank you for your witness.