Chaplains’ Corps Chronicles

of the

Sons of Confederate Veterans

Anno Domini 2008 April Issue

“That in all things Christ might have the preeminence.”

Chaplain-in-Chief Cecil A. Fayard, Jr.

PO Box 595 Elliott, MS 38926

E-mail: cecilafayard@msn.com

***** Editor: Past Chaplain-in-Chief H. Rondel Rumburg

PO Box 472 Spout Spring, Virginia 24593

E-mail: littlealec@mindspring.com

Assistant Editor: Chaplain Mark Evans 20 Sharon Drive,

Greenville, SC 29607 E-mail: markwevans@bellsouth.net

Editorial

Dear Compatriots,

The Chaplains Corps is and has been a privileged service for the King of glory. Oh, that the Lord would use us for His great glory and the good of our fellow compatriots. Oh, that our King would ride forth among us in His majesty and power, transforming souls and our culture as well. 2008 commemorates the 200th year of the birth of Jefferson Davis. There is a special emphasis being made on remembering Davis by the international organization of the Sons of Confederate Veterans. If you are interested in learning more about our great president, you will want to attend the Great Revival in the Southern Armies Conference. There will be four sessions devoted to President Davis. This conference has numerous former Chaplains-in-Chief speaking—actually, God willing, there will be four. Past Commander-in-Chief Ron Wilson will also bring an address. Several other SCV leaders will bring messages. Check toward the end of this issue for further information on the conference. Sam Davis Youth Camp is now in its sixth year. There is an ad regarding this excellent SCV event toward the end of this issue of the CCC. Also, an application can be downloaded from our National HQ web site.

Compatriots, we must not forget President and Mrs. Davis’ personal sorrow in April of 1864. This April issue of the CCC is a good time to remember perhaps their greatest personal sorrow, for on April 30, 1864, Joe Davis, the young son of our esteemed President and his wife, was killed in a fall from the side of the White House in Richmond to the brick pavement twelve feet beneath. After great grief and consternation Mrs. Davis heard her husband declare, “Not mine, O Lord, but thine; not mine, O Lord, but thine,” a phrase he repeated over and over. “Little Man,” as the president referred to his beloved son, was dead. Our president was a man of God, and he honored his Lord in all kinds of circumstances. Our Chaplain-in-Chief Fayard has been presenting an excellent series of Studies on Ephesians. Please use them for Bible study. Our Assistant Editor Chaplain Mark Evans has been doing a series of articles on Confederate Chaplain Girardeau and in this issue is part three. Your editor has another article on War on Confederate Chaplains? Don’t forget the very informative Book Review in this issue and in every issue! One of our own, Dr. Gary Roper, has written a book called Antebellum Slavery: An Orthodox Christian View, and this excellent volume is reviewed by one of the South’s premiere authors. This volume puts to rest many of the PC and anemic quasi attempts to compromise the South. Some of our Southern people want to straddle the fence on this issue, and this dishonors the memory of our ancestors. Oh, gracious Lord, please use the Chaplains Corps in the days ahead.

Soli Deo Gloria, Editor H. Rondel Rumburg [Gentlemen, if you know of any members of the Chaplains’ Corps or others who would like to receive this e-journal, 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. Confederately, HRR]

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Contents

*Chaplain-in-Chief’s Article, Dr. Cecil A Fayard, Jr.; *Salvation—The Gift of God, Dr. Cecil A Fayard, Jr. *War on Confederate Chaplains? Dr. H. Rondel Rumburg *Confederate Chaplain Girardeau: After the War, Chaplain Mark Evans *A Word of Warning for a Sick Soldier, A Confederate Tract *Book Review: Antebellum Slavery: An Orthodox Christian View, Reviewed by Michael Andrew Grissom *Jefferson Davis Resolution of the SCV

*********

Chaplain-in-Chief Cecil A. Fayard, Jr.

Dear Compatriots: Dear men of the Chaplain's Corp. It was a great National Chaplain's Conference at our beautiful Antebellum Headquarters. Elm Springs was a good host to our conference. The speakers did a splendid job. This is the year of Jeff Davis, so try to attend as many functions that honor our president as you possibly are able to attend. This will honor him and encourage others to do the same. Gentlemen, keep up the good work in the chaplains’ corp. You all are a vital part of the success of the SCV. Men, check out the Jefferson Davis 200th Birthday Commemoration, Jefferson Davis State Historic Site, Fairview, Kentucky. You can Google and get the information and make a reservation.

Your Chaplain-in-Chief, Cecil Fayard

Salvation—the Gift of God

Ephesians 2:8-10 “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”

INTRO.: With this passage, we come face to face with one of the most crucial statements in all the Word of God. There is no clearer statement anywhere in Scripture describing what it really means to be a Christian. If you can understand Ephesians 2:8-10, you will know what it means to be saved by grace.

First, Vs. 8, WE ARE SAVED ENTIRELY AS THE RESULT OF THE GRACE OF

GOD “For by grace are ye saved…” Grace, God’s grace. Grace is one of the most

beautiful and meaningful words of the New Testament. It appears 156 times in the New Testament. Paul uses it 102 times; it is one of Paul’s favorite words. The word grace appears 12 times in Ephesians. Grace means unmerited, undeserved favor. It is all of God. Salvation is of the Lord. Salvation comes to us entirely from God’s side. It comes to us in spite of ourselves—unmerited, not because of ourselves. God does not respond to our goodness, for we have none. Grace is bestowing the greatest gift--salvation--upon those who deserve the greatest punishment--hell. We have no right to salvation, for we deserve eternal banishment from God. Yet God of His own love, mercy, and grace has granted us salvation. That’s grace! Salvation by grace is emphasized by the description of man’s condition in verses 1-3 of this chapter. Man, as he is in his sin, deserves eternal punishment: hell and banishment. Man by nature is a child of wrath (vs 3). By nature, man lives according to the course of this world. By nature, man is governed by the prince and power of the air. By nature, man is a creature of lusts: lusts of the flesh- “fulfilling the desires of the flesh and of the mind.” Does such a creature as described above deserve anything? Does such a creature have a right at all to enter God’s presence? Can such a creature demand anything of God? Such a creature deserves nothing but hell. “God is perfection; and, therefore, only perfection is good enough for him. Man by his very nature cannot bring perfection to God; and so, if ever man is to win his way to God, it must always be God who gives and man who takes” (Barclay 104).

Verses 1-3 truly paint an awful picture; then in verse 4, we read, “But God.” Man’s terrible situation exalts the grace and mercy of God. How else could such a creature be saved? (vs 7). “Amazing grace how sweet the sound that saved a wretch like me….” “Alas, and did my Savior bleed? And did my Sovereign die? Would He devout that sacred head for such a worm as I?” “By grace are ye saved….” This is emphasized in verse 5. We were dead without any life at all. We were dead, without any ability at all. Can a dead man raise himself? To be saved, we had to be given life; we had to be quickened. And that is what God by grace did for us. “By grace ye are saved.” We are Christians only because of and entirely by the grace of God. We are not saved by good works; we cannot be lost by bad works. Paul never tired of the word grace for he understood it well. He at one time hated Christ and the church. He blasphemed the things of God and did his best to exterminate the Christian faith (Acts 9:1). He held the coats of those that stoned Stephen. As Paul looked back on his life and at what God did for him, what else could he say but: “I am what I am by the grace of God” (I Cor. 15:10). Do you feel as Paul did? If not, why not? God saved us “while we were yet sinners” (Rom. 5:8). While we were enemies of God, He saved us (Rom. 5:10). Your salvation is utterly undeserved; it is the result of the goodness of God. Salvation is a gift and not a reward!

Second, Vs. 9, THERE IS NO GROUND WHATSOEVER FOR BOASTING. Note closely verse 9. Salvation is not of works, “lest any man should boast.” In

verse 8, the Bible says that salvation is “not of yourselves.” Your salvation is all of God if you are saved. Salvation reflects no credit on the part of the creature: “Not of yourselves … lest any man should boast.” “Not of works.” Works will never save, but grace will. Romans 3 puts it clearly into view. In verses 24-26, Paul declares that Jesus is our mercy seat, and all who believe on Him are saved. In Romans 3:27, Paul asks the question: “Where is boasting then?” And he answers by saying: “It is excluded.” It is shut out, put out the door, and the door locked. There is no room at all for boasting. The best works of any man are not good enough in God’s sight. We are all condemned (Rom. 3:10, 23). If anyone had something to boast about, it was Paul. Before his conversion, he had things to boast about; and he did boast. But oh what a change salvation made. In Philippians 3:4-10, we see that boasting was excluded! He counted it, and all his earthly attainments as dung. Paul saw himself as the “least of the apostles” (I Cor. 15:9-10).

The Gospel strips us all of any self-sufficiency. The Gospel makes us poor and needy. The Gospel “is the power of God unto salvation.” It is not your works that saves; it is the Gospel. It is belief in what Christ did for us. If we rely on anything we have done, we deny the grace of God. Salvation is by grace.

Third, Vs. 10, BEING BORN AGAIN IS THE RESULT OF GOD’S WORK “We are His workmanship.” It is God who has done everything; we are His

workmanship. Not our works; His works! Not our good life–His sinless life. Not our efforts–His finished work. Herschel H. Hobbs said, “The point here is that our salvation is a finished work” (41).

“Created in Christ Jesus.” A Christian is a new creation, a new creature, a new man: “created in Christ Jesus.” II Corinthians 5:17: “Therefore if any man be in Christ he is a new creature…” The life of Christ comes into the believer for we are “partakers of the divine nature” (II Pet. 1:4). This is God’s workmanship.

“Unto good works….” God makes us Christians in order that we may do good works. “It is not a question of good works leading to Christianity, but Christianity leading to good works” (Lloyd-Jones 135)!

CONCLUSION: Salvation:

1. It is not of works 2. It is not of yourselves 3. It is by grace. 4. It is the gift of God. 5. It is through faith.

******

War on Confederate Chaplains?

By Chaplain H. Rondel Rumburg © 2008 by SBSS

“Thou therefore endure hardness, as a good soldier of Jesus Christ”—2 Timothy 2:3.

Were Confederate Chaplains Executed or Murdered?

John H. Rice had been a minister of the gospel of the Lord Jesus Christ in

Arkansas before the beginning of the war of Northern aggression. In 1863 after the conflict was well begun, he was appointed a Confederate Chaplain. During a skirmish, the chaplain’s horse was shot from under him. Chaplain Rice was facing the enemy and surrendered to a Federal captain. The blood thirsty tyrant told the chaplain to start praying, for he was going to die. Lincoln’s man did not care much for the rules of civilized warfare and thus would demonstrate his barbarian ways. The captain also demonstrated hatred against God, and, thus, would strike a blow at the Lord’s servant. Why? Because he could not strike at God any other way.

In response to the Federal officer’s demand Chaplain Rice fell to his knees and began to appeal to the Lord of glory. While he was communing with his Lord he was executed. He was shot twice in the head, and his person was robbed and left exposed to the elements.[1] One is reminded of the preaching of Stephen and how his guilty hearers responded to his message by gnashing on him with their teeth and stoning him to death (Acts 7:51-60). This side of eternity, we will not know how many chaplains were targeted and executed.

Were Confederate Chaplains killed in action? Perhaps it would be difficult to know just how many chaplains, as well as preachers, who were fighting in units, were killed in the line of duty. Many were wounded and most likely some never recovered. Chaplains Benjamin T. Crouch of the 1st Tennessee Cavalry, M. Leander Weller of the 9th Mississippi, Benjamin F. Ellison of Madison’s 2nd Arizona Cavalry Regiment, and P. Emmeran Bliemel of the 10th Tennessee all had one thing in common: they were all killed in action.[2] Chaplain Rice, as we noted, was executed as a prisoner. There were others known to have died in action, but the records would need to be searched to find others. Alas, it is doubtful if the records would yield the names of them all.

Were Confederate Chaplains Prisoners of War?

We know that chaplains were not supposed to be prisoners of war. Why? They were considered noncombatants as a general rule. However, there were chaplains who gave assistance to their compatriots in arms to help secure victory. A Presbyterian Journal stated, “Some of our ministers have entered the army as chaplains, and in the joint capacity of chaplain and soldier … one of these … is now a prisoner.”[3] It is well known that many Baptist ministers became soldiers and ministered from that position. All was not as distinct as one might think. Chaplain Isaac Tichenor of the 17th Alabama fought at Shiloh, encouraging his men when he took up a rifle and killed a colonel, a major and four privates. Tichenor was insulted by an officer and resigned his chaplaincy. The new 17th Alabama colonel approved the resignation with the remark, “the Regiment does not require a fighting parson.”[4] There was conflict of opinion regarding chaplains taking up weapons, but many were with the men to whom they ministered through thick and thin. Confederate General Braxton Bragg wrote Federal General Henry W. Halleck in June of 1862, proposing the release of captured chaplains and medical officers of both armies without delay. The Confederate Adjutant and Inspector General Samuel Cooper seemed to be the first to address the issue and wrote General Order Number 46 on July 1, 1862: “All chaplains taken prisoners of war by the Armies of the Confederate States while in the discharge of their duties will be immediately and unconditionally released.” Cooper’s counterpart in Washington gave a similar command called General Order Number 90. Federal prison commandants were ordered on July 31, 1862: “All chaplains in their charge as prisoners of ward be immediately and unconditionally released.” General Order Number 90 was countermanded on April 27, 1863 by General Order Number 100, giving discretion in such events to army commanders for justifiable reasons. Then on July 29, 1863 the order providing unconditional release of Confederate chaplains was suspended.[5] Many Confederate Chaplains were made prisoners of war, and some at the very time that the Federal rules of war demanded otherwise. Perhaps this had to do with the intense Federal hatred and also that some chaplains were crack shots. Record keeping was difficult because “considerable numbers” were made prisoners of war.[6]

Spencer Glasgow Welch, a Confederate surgeon, wrote to his wife August 10, 1863, and included information regarding the chaplain of his unit, which he often did. He penned that Chaplain James Beauschelle[7] of the 13th South Carolina Volunteers was captured at Gettysburg. “Our chaplain, Beauschelle, was captured and is somewhere in Yankeedom, and I suppose is in prison, as chaplains are now held as prisoners, but he is apt to be released soon.”[8] Chaplain Beauschelle appears to have stayed behind with the wounded. The regimental surgeon wrote his wife again on 28th of October 1863: “Old Jim Beauschelle, our chaplain, is out of prison and is back with us again. He was at Fort Delaware awhile, and was then sent to Johnson's Island in Lake Erie. He looks better than I ever saw him. He has a new hat, new shoes, and everything new, and looks like a new man. He speaks very highly of the Yankees and the way they treated him and of the good fare they gave him. He seems perfectly delighted with the North and the Yankees. I am sorry they did not handle him rather roughly and cure him of his wonderfully good opinion of them.”[9] This chaplain seems to have fared much better than John H. Rice, who was executed with two bullets to the head. Surgeon Welch seems to have had a bit of dislike for the chaplain. Earlier while writing her from a camp on the Rappahannock River in Spotsylvania County Virginia on December 28th, 1862, “While I write I hear Chaplain Beauschelle preaching at a tremendous rate. He seems to think everyone is very deaf. I should prefer to hear some ludicrous old negro preacher, for that would afford me some amusement.”[10] The medical man did have a love hate relationship with his chaplain. Later on, the surgeon wrote his wife from Orange Court House, Virginia, on April 19, 1864, saying, “I was glad to hear that old Jim Beauschelle was at our home. My father is decidedly hostile to the preachers who stay at home and preach to the women and old men, but I know he treated Beauschelle like a prince. If you see a certain widow, you might take the liberty of teasing her a little about old Beauschelle. She sent him some nice warm articles of clothing recently.”[11]

Chaplains seemed to get under the skins of Yankee officers. Perhaps it was because the Yankees were in the wrong, fighting people who had a constitutional right to be free. After all, forcing a man to submit to an alien army is not what most folks call freedom. Anyway, these boys with Bibles in hand used not only their voices as swords. A couple of them were captured and imprisoned on Johnson’s Island, as the Official Records show, for upsetting Hungarian Federal Brig. Gen. Albin Schoepf’s command by inducing his soldiers to desert.[12] Twelve Confederate chaplains were made prisoners of war in August of 1863 at Fort McHenry.[13]

The Adjutant General at Federal Washington ordered on May 9, 1864, that “Chaplains held as prisoners of war … will be immediately and unconditionally discharged.” However by July 30, 1864, a number of Confederate chaplains were still held prisoner, but were in the process of being discharged. And as late as October 26, 1864, Chaplain John S. Laird was still a prisoner at Johnson’s Island in violation of that order.[14]

Sometimes the chaplains would escape from the hands of their overly benevolent and compassionate captors that might shoot them twice in the head. An example of a captured chaplain escaping, “The officer who escorted the prisoners reported that

Chaplain Street made his escape between St. Louis, Mo. and Johnson’s Island. Since that time nothing has been heard from him.”[15] This was Chaplain J. K. Street of the 14th Texas Cavalry.[16] At Fort McHenry some chaplains and surgeons sought a means of escape. They bribed their guards who looked the other way while four chaplains and six surgeons put on the airs of reverends and played the part of preachers to escape detection wearing large coats and clerical haircuts.[17]

The most common reason chaplains were taken prisoner was because they remained behind to help the wounded after major battles. A great example of such a chaplain was Chaplain T. D. Witherspoon of the 2nd and 42th Mississippi.[18] Witherspoon became a prisoner of war over and over again because he would not leave the members of his flock in the hour of their distress. After being taken into custody and trying to have Col. Hugh R. Miller’s body returned for burial, he ran into trouble at Gen. Schenck’s headquarters in Baltimore. What follows shows the true sentiment of some of the Federal officers. The officer in charge commanded the chaplain to be sent to the guard room in a dark basement of the headquarters. A Lieutenant was startled and said, “But this man is a minister of the gospel; you won’t send him there?” “Why not,” asked the now irate Colonel, “the preachers are more to blame for this war than any others. The best thing we could do would be to hang a few of them when we capture them.”[19] Chaplain Witherspoon was ordered to the prison at Fort McHenry. Witherspoon in his article on Prison Life at Fort McHenry wrote that “after the battle of Gettysburg a number of surgeons and chaplains found their way along with other prisoners to this point…. If any one should ask me how it came that surgeons and chaplains were held as prisoners of war by the Federal Government, I can only answer that I do not know. In all civilized warfare surgeons and chaplains being considered as non-combatants and their mission being regarded as one of mercy, are not reckoned as prisoners of war….”[20] “In all civilized warfare” but this war was not conducted by a civilized nation. Perhaps this is the reason some of the chaplains were willing to take up arms, knowing they would be imprisoned like soldiers anyway. Eventually, Chaplain Witherspoon was exchanged along with about a hundred surgeons and thirteen or fourteen chaplains that had been incarcerated at Fort McHenry.[21]

The fact is that many of God’s servants in the Chaplain’s Corps were captured and taken prisoner. Samplings of some others are Chaplains E. M. Bounds of the 3rd Missouri, A. J. Witherspoon of the 21st Alabama, Henry E. Brooks of the 44th Georgia and 2nd North Carolina Battalion, J. O. A. Cook of the 2nd Georgia Battalion, W. B. Owen of the 17th Mississippi, and M. W. Frierson of the 22nd Mississippi. This list could be extended to great length.[22] The result of the imprisonment and prison conditions were life threatening for some chaplains. A. J. Witherspoon’s health was broken as a result.[23]

Some of the chaplains were held in prison until months after the war. Some chaplains were incarcerated even at the end of the war. “The Federals were still imprisoning chaplains right down to the end of the war and the gates did not automatically open for them after Appomattox. Louis B. Madison was captured at Sailors Creek, Virginia on April 6, 1865, and imprisoned until June 19, 1865. G.

W. Phelps was not paroled until July 19, 1865, at Richmond. Albert A. Morse, Chaplain of the 17th South Carolina volunteers, was captured on April 3, 1865, at Petersburg, Virginia, sent to Johnson’s Island and not released until June 19, 1865.”[24]

Conclusion The chaplain’s life was not one of great comfort, but one of great danger. These men were willing to count the cost for Christ’s sake. Chaplains were executed, wounded or killed in action and incarcerated. Many were not treated as they should have been, but received the animosity of an uncivilized enemy. These faithful servants of God must not be forgotten any more than their compatriots, whom they served so faithfully. Exposure, sickness, wounds, hardships and many other dangers and causes brought many to an early grave. However, the direct war on chaplains by the Federal army was one of the most destructive of instruments in the hands of cruelty. In answer to the question, was there war on Confederate chaplains? Clearly there was war on Confederate chaplains!

*****

Confederate Chaplain John J. Girardeau After the War

Mark W. Evans, Chaplain

[This article is the third in a series of biographical sketches of Girardeau, Chaplain of

the Twenty-third Regiment, South Carolina Volunteers.] Rev. John L. Girardeau served as chaplain to the twenty-third South Carolina Regiment for some three years. He was captured during the retreat from Richmond and sent as a prisoner of war to Johnson’s Island. The Union retained Chaplain Girardeau until the end of June 1865. At last, he was allowed to return to the State of his birth. Having endured hardships of the camp, fatigues of numerous marches, heart-wrenching experiences of warfare, and incarceration in a Yankee prison, the devout Christian and Southern patriot returned to his beloved South Carolina. A personal acquaintance, Joseph B. Mack, detailed his crossing the State line:

Just after the war he was released from a Federal prison and was journeying in a wagon with others to his home. When they had passed the State line some one said, ‘We are now in South Carolina.’ Immediately Dr. Girardeau shouted, ‘Stop,’ and then leaping out of the wagon he kneeled down and laid his head on the ground. With streaming eyes he exclaimed, ‘O South Carolina, my mother, dear, God be thanked that I can lay my head on your bosom once more.’”[25][1]

Before the War for Southern Independence, Dr. Girardeau labored zealously to see the salvation and spiritual prosperity of Charleston’s slaves. Beginning with a black congregation of forty-eight souls in 1855, by 1860, the membership totaled four hundred sixty. However, this number was small compared to the crowds of 1,500 to 2,000 slaves who regularly attended. In the late 1850’s, the Spirit of God sent a mighty revival in which many blacks and whites entered the joy of salvation. Now Dr. Girardeau returned to his family in a refugee home, near Timmonsville, South Carolina. Almost forty years old, and having the respect of a faithful and eloquent preacher, he was often called to proclaim God’s Word among those grieving over the lost struggle for Southern liberty and independence. His heart was especially burdened for his former black congregation. Fellow-preacher, Dr. Thomas H. Law, said:

His mind naturally turned to his beloved Zion Church in Charleston, and his heart yearned to be with that dear flock again. But it had been scattered to the four winds through the exigencies of the war. Hostilities began in Charleston in 1861; and the city had constantly been threatened with attack ever afterwards and was frequently shelled by the enemy’s batteries on Morris Island. Consequently, the white population, as far as practicable, abandoned the city early in the dread conflict and removed their slaves also to places of greater security. And at this date the white citizens were only beginning to return, and the Negroes, now emancipated, were scattered all over the country.[26][2]

Around September 1865, the Lord’s servant returned to Charleston at the invitation of the city’s Presbyterian young men. His ministerial duties began in the “the pulpit of the stately and commodious old Second Church building.”[27][3] Northern Presbyterian Church missionaries occupied his old church, called the Zion Church. The large building was confiscated by the Freedman’s Bureau, which denied access to the rightful owners. Eventually, Dr. Girardeau and his Zion Church white congregation joined with the Glebe Street Church to form a new assembly that retained the name of Zion Church. The veteran Confederate chaplain sought to minister to both blacks and whites, until he was forced to yield to the sad change, produced by the war, that parted blacks from their white pastors. He labored in adverse conditions, created by a gloating Northern victor. A fellow minister, Dr. Thomas H. Law, said:

[Charleston] was subject to the galling yoke of military rule, administered by our late adversaries, many of whose unprincipled officers seemed to delight in lording it over a subjugated and helpless people. And this was followed by the horrible and detestable Reconstruction oppression in South Carolina, which dragged its slimy course of corruption and fraud and misrule and degradation of a high-toned people through the whole period of Dr. Girardeau’s pastorate of Zion Church, Glebe Street. And it was under the constant pressure of these abnormal conditions that he pursued his work.[28][4]

In 1875, the General Assembly of the Southern Presbyterian Church unanimously selected Dr. Girardeau to fill the vacated chair of Didactic and Polemic Theology at Columbia Theological Seminary, Columbia, South Carolina. After much anguish of

heart, the preacher/theologian accepted the call and entered his crowning work. Dr. Girardeau gave himself to a foundational task of rebuilding the South through training Southern young men for the Gospel ministry. The strength of Dixie has always rested upon the eternal verities of God’s Holy Word. Being a Christian of the old school, Dr. Girardeau believed in the inspiration and absolute authority of the Bible. The Gospel of Jesus Christ was his constant study and theme. His biographer, George A. Blackburn, said:

To him, the Gospel of our Lord Jesus Christ was the one thing in this world that was worth knowing. An earnest and diligent student, often turning night into day by his long continued labors, it was the Gospel alone that engaged his energies and absorbed his thoughts. Even when his mind was turned to other fields of thought, it was still this one idea that constantly and consciously controlled him.[29][5]

His love for Christ, coupled with a keen theological mind, enabled him to prepare the way for a continuing Christian witness that still echoes from pulpits across the Southland. In 1895, at the age of seventy, Dr. Girardeau voluntarily retired, in spite of many protests. In the same year, he suffered from an illness that left him “partially paralyzed on one side.” Dr. Girardeau, along with Dr. Robert L. Dabney, were considered the two leading theologians of the Southern Presbyterian Church. Both men had served in the Confederate struggle. George A. Blackburn wrote of Dr. Dabney, afflicted with blindness, visiting his old friend after hearing of his partial paralysis. During his visit, Dr. Dabney preached in the Arsenal Hill Church on the topic of the power of love. When he expounded on Christ’s love for His aged servants, the congregation wept. Dr. Girardeau was deeply affected. At the close of the service, the two warriors for truth walked arm and arm down the aisle. Both were rejoicing in the glorious time of worship. Dr. Girardeau was overheard asking Dr. Dabney, “But what will it be in heaven?” Blackburn said:

And so, blind and lame these princes in Israel walked on, talking of the past and future worship of God. A few months after this meeting they both joined the general assembly and church of the first born in the majestic worship of their God and Savior.[30][6]

Dr. Girardeau quietly left this world and entered into the presence of His Lord, June 23, 1898. He was buried in Elmwood Cemetery, Columbia, South Carolina, near the resting place of Dr. James Henley Thornwell. These words are inscribed upon his tombstone:

“After he had patiently endured, he obtained rest” (Hebrews 6:15).

***** No. 87

[A Confederate Tract newly set & edited by H. Rondel Rumburg for SBSS]

A WORD OF WARNING FOR THE SICK SOLDIER.

It is bad to be sick, worse to be sinful, and worst of all to be impenitent. Sin is a disease, a moral disease, a disease of the inner man. What sickness is to the body, sin is to

the soul. It is the worst of all maladies, more loathsome than the leprosy, more painful than the gout, more stupefying than paralysis, more maddening than fever, more fatal

than consumption; and more dreadful than all these combined. Other diseases are arrested by the tomb; but sin kills beyond the tomb—destroys both soul and body in hell. Matt.

10:28. You, my friend, are infected with this fearful malady. You inherited it from your parents. You were shapen in iniquity, and in sin did your mother conceive you. Ps. 57:5. You belong to a degenerate, corrupt race, to a world lying in sin. Eph. 2:1; 1 John 5:19. The symptoms of your moral disease are numerous and unmistakable. Profanity, drunkenness, lewdness, dishonesty, lying, murder and such vices are clear signs that the disease, not only exists, but is raging. But there are other marks of it equally potent and decisive. The Word of God is the spiritual food, which he has furnished for the nourishment and growth of his children. 1 Peter 2:2. A lack of appetite for this food is an alarming symptom of moral disorder. Not to desire the "sincere milk of the word," betokens a heart estranged from God, and a taste vitiated by sin. Prayer is the healthful breathing of a child of God. If it is neglected or performed in a heartless, formal manner, the proof of a serious moral disease is unquestionable. The prayerless soul is dead in trespasses and sins. As a general emaciation and feebleness of the body are certain symptoms of its disease, so a habitual neglect of religious privileges and duties furnish positive evidence of an unhealthy and perilous condition of the soul. And now, my friend, examine yourself, deal faithfully with your soul. Do you not find in your conduct, words, inclinations, and thoughts, proofs of your moral disease? Does not conscience testify that you are estranged from God, enslaved by your lusts, and degraded by your evil habits? I may apply to you the words of the prophet, in a sense different from that in which he used them, "The whole head is sick; and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment." A conviction that you are diseased is indispensable to your healing. "They that be whole need not a physician, but they that are sick." As only the man that is conscious of his disease, consults a medical adviser, so only they that are convinced of their sinfulness, guilt and danger, seek the aid of the Physician of souls. I ask again, my friend, are you not diseased? Are you prepared for death, judgment and eternity? Do you not, impenitent man, bear plain marks of a moral malady—the fearful tokens of a coming perdition? God has employed appropriate means for the cure or your moral sickness. It may be that you were nursed in the lap of piety; even taught in your infancy to lisp the name of Jesus, and to seek his mercy, were brought up in the nurture and admonition of the Lord; and were led to the family altar, morning and evening, to present to God your sacrifices of prayer and praise. To you every successive Sabbath brought its sacred associations and its precious privileges. In the Sunday school you were taught to read the Scriptures, and its life-giving doctrine was instilled into your susceptible minds. Or, if you were not so highly favored in your childhood, you have, at least, enjoyed many opportunities of hearing the gospel preached, and of seeing its happy effects on those who embrace it. Your Christian friends have cherished a tender concern for your salvation, have prayed

for you, and have warned you of your danger, and urged you to flee to Christ, with all the fervor of love, and all the eloquence of tears. God's providential dealings have concurred with the ministrations of His gospel in pressing you to attend to your salvation. "The riches of His goodness, and forbearance and long suffering," were designed, as they were adapted, to lead you to repentance; and his judgments were sent to warn, arouse and save you. Rom. 2:4; Isa. 26:9. All the means that God has employed for your conversion have proved unavailing. You may have been, in some degree, convinced of the truth of Christianity, and of its transcendent importance; may have been impressed with your danger and with your need of mercy; may have been almost persuaded to be a Christian; and may, like Herod when he heard John the Baptist, have done "many things," (Mark 6:20); but still you are impenitent, and enslaved by sin. Your goodness, like the morning cloud or the early dew has passed away, leaving you more insensible, and more firmly set in your course of folly and sin, than you were before. Your good resolutions and solemn vows have been broken, and are either forgotten, or are remembered with shame. It is of the Lord's mercy that you have not been consumed. There are many, no doubt, this moment in perdition less corrupt and guilty than you are. But God, my friend, has not yet given you up. He still waits to be gracious, still employs means for your conversion. "Affliction cometh not forth of the dust, neither doth trouble spring out of the ground," but sent of God, always in wisdom, and frequently in mercy. God has brought this sickness upon you. Far from home, and home comforts, and dear kindred, and sanctuary privileges, which one you prized so lightly, among strangers, and surrounded with the sick and dying, you are now tortured with disease, and doomed to pass wearisome and anxious days and nights. It is a sore trial, and deeply do I sympathize with you in it. But this sickness, I trust, is not unto death, but for the glory of God. It is a pause in your career of thoughtfulness, dissipation and vice. God is calling you anew to repentance and salvation. It is a great pity that you did not attend to the interests of your soul while you enjoyed health and religious opportunities. It is a great mercy that God did not call you to judgment while your heart was cheering you in the days of your youth, and you were walking in the ways of your heart, and in the sight of your eyes. Eccl. 11:9. It is a great mercy that you may on your sick couch, and in your feebleness, and amid the groans and confusion of a hospital, obtain salvation. The Scriptures record one instance of late conversion, that no sinner need to despair of salvation; and they record but one that no sinner should presume to defer his repentance. The dying thief stands as a solitary trophy of grace, in the inspired history of the church, a plea alike against despair and against presumption. Sickness is not without its religious advantages. It lulls the storm of passion, bridles the unholy lusts, suspends the course of sin, strips the world of its delusive charms, affords time for reflection, quickens the benumbed conscience, gives glimpses of a coming eternity, and a righteous judgment, and teaches the necessity of divine mercy. Many have attributed their conversion, through grace, to sickness. In health and prosperity, they were gay, thoughtless, stouthearted, and far from righteous: but on the bed of danger and pain, they considered their ways, and turned to God. What will be the effect of this sickness on you, my friend, remains to be seen. You may slight this kind warning as you have the twice ten thousand mercies, of your past life. You may grow harder and more determined in sin, in proportion as God employs

means for your salvation. This affliction, suited to quicken you to reflection, and lead you to the cross, may be perverted to the increase of your corruption and guilt. This bodily suffering that you endure may be but the precursor of the pangs of "the eternal death." But I hope better things of you though I thus write. Calling to remembrance your neglected privileges, your broken vows, and your multiplied sins, considering the value and peril of your soul, and your brief and uncertain day of grace, you will, it is to be hoped, pay instant, earnest attention to the business of salvation. If you would be a Christian, the first requisite is decision of purpose. Whatever else you may have, you cannot be saved without this. Indecision is one of the greatest barriers to the salvation of sinners. Many are convinced that it is their duty and interest to be Christians, and make fitful, feeble efforts to follow their conviction; but, lacking a deep and settled purpose, they fall short of the prize. If, my friend, you would be saved, your mind must be fully made up, at any sacrifice, and through any difficulty and peril, to secure the great deliverance. An object so glorious may well challenge all the resolution, firmness and energy of which you are susceptible.

"What if the gospel bid you strive, With flesh, and sense, and sin? The prize is most divinely bright

That you are called to win." You cannot succeed in any difficult earthly enterprise without a firm purpose; but mountains are leveled and gulfs are bridged, by this invincible spirit. If this disposition is needful in secular, (it is) much more (so) in religious pursuits. He that would enter in at the strait or difficult gate must strive or agonize. Luke 13:24. "No man having put his hand to the plough, and looking back is fit for the kingdom of God." Luke 9:62. I would entreat you then by the value or your soul, by the love of Christ, by the bloody sacrifice of the cross, and by the solemnities of judgment and of eternity, to make up your mind, by God's help, that you will become a Christian, or die in the attempt. But be sure, my friend, that you do not stop short of the cross. There is neither help nor hope for any sinner but in the cross. Whatever you may do, or suffer, or purpose, all will be unavailing, and worse than unavailing, if you do not come to Christ. Neither tears, prayers, vows, alms, penances, profession, nor martyrdom, nor all these combined, can save a soul. "None but Jesus can do helpless sinners good;" and he can do them good. His blood can cleanse them from sin, his love can cheer them, his wisdom can guide them, his power can support them under every burden, and his grace can crown them with glory. "It hath pleased the Father that in Him all fullness should dwell." A bleeding, dying Christ is the only comfort of a sin-stricken world. But in order that you may share in the benefits that Christ bestows, you must receive Him as your Prophet, Priest and King. Faith, which is equivalent to coming to Christ or receiving him, is the condition on which God bestows eternal life, and all the blessings requisite to its enjoyment, on sinners. "Jesus said unto the Jews, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst." John 6:35. Do you, my friend, fear to commit your soul to the hands of Jesus? I am not surprised that you should be ready to despair of salvation. When you consider with how

high a hand you have sinned against God, through how many years you have persisted in your rebellion, under what aggravating circumstances you have maintained the unnatural conflict, and the fatal influence of your example upon your fellow beings, it is not strange that your guilt should seem to transcend the efficacy of the Redeemer's blood, and the riches of His forgiving grace. When we contemplate God as a holy, just and sin-avenging Judge, terror, not hope, fills our minds; punishment, not pardon, is what we expect. He is not only a just God, but a Saviour; and you, polluted, guilty, miserable sinner, need not despair of salvation. Your guilt is great, greater than you have ever conceived: but it does not exceed the cleansing power of Christ's blood. Your soul is triple dyed in sin, but the blood of Christ can wash out its deepest stains. The words of the Apostle John are fraught with everlasting consolation and encouragement to sin-burdened and desponding souls, "The blood of Jesus Christ, God's Son cleanseth us from all sin." Christ is not only able to save to the uttermost them that come unto God by Him, but he is ready to receive the coming sinner, without delay, and without upbraiding. "All that the Father giveth me," he says, "shall come to me; and him that cometh unto me I will in no wise cast out." John 6:37. It only remains that I should urge you, my sick friend, to come to Jesus. Suppose your sickness should prove fatal. I trust it will not, but it may. At any rate, the day cannot be very remote when disease, or old age, or some casualty will bring you to your end. And what a fearful thing it is to die without the hope of the gospel. You would better never have been born, or been born in a heathen land, or born a beast, than to live and die in sin. You are not prepared for death, and you know it. You would not die in your present state for ten thousand worlds; and yet you are pursuing a course, which, if you persist in it, must terminate in an eternity of bitter regrets, unutterable woe, unavailing lamentations, and black despair. Is it wise; is it not madness in the extreme, to hazard your eternal well-being on the chance of your recovery from sickness? Suppose your sickness, as I hope may be the case, should not end in death, but that your health should be restored, and long years of prosperity should be allotted to you! For this exemption from death, you will be indebted to the forbearance and tender mercy of God. And will you, dare you, requite the divine goodness with the base ingratitude of perverting it into a motive for continuing in sin? Perish the thought! If this sickness should be the means of your conversion, you will have cause of eternal gratitude to God. You will number this affliction, though now so bitter and so depressing, among the most cherished blessings of your life. The gloomy hospital, the wearisome couch, the loneliness of your condition, and, it may be this little tract, associated with your reflection, penitence, prayer and hope, will be classed with your most precious memorials. You will come forth from your affliction, with renewed vigor and fresh hope, better fitted to bear the ills, fulfill the responsibilities, and enjoy the blessings of life. You will be a better soldier, more patient under discipline in the camp, and more courageous amid the dangers of the battle field. When the war closes, if God should preserve your life, you will return to your home to be a blessing to your family, an ornament to society, and a pillar in the church of God. Blessings will attend you through all the journey of life. Useful labors will fill up the measure of your days, and peace will be the nightly pillow for your head. You will finish your course with joy, have an abundant entrance ministered you into the everlasting kingdom of the Lord and Saviour, Jesus Christ, and receive the crown of righteousness, which the Lord,

the righteous Judge, shall give you in that day. May God grant you this mercy for Jesus Christ's sake. Amen.

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Book Review Antebellum Slavery: An Orthodox Christian View By Dr. Gary Lee Roper, Reviewed by Michael Andrew Grissom The author of Southern by the Grace of God, The Last Rebel Yell, Will the South Survive, and others. The book is hardback or paperback with 349 pages. Paperback is $20.00+$2.75 shipping and handling and hardback $25.00 + $2.75 shipping and handling. Make check or money order payable to Gary Roper. Mailing address is PO Box 146, Southaven, MS 38671. If you have any questions, email them to GLR_CSA@msn.com Dr. Roper's book on slavery in the antebellum South is much more than a summary about the "peculiar institution" of a geographical area. It explores the beginnings of the institution on the worldwide stage, the moral values associated with slavery throughout recorded history, and the many Biblical accounts which guided our Southern ancestors as they managed their plantations and their slave families. What makes this book so refreshing is that it is devoid of the hysterical modern views propounded so effectively by the civil rights industry. It actually deals with truth, -- a commodity virtually unknown in today's poisoned culture. A blurb about the book says, This 350 page book does not pander to the "politics of guilt and pity," but relies on primary resource documents from the 18th and 19th centuries. The author also examines writings of the early church fathers, declarations of early church councils on the treatment of slaves, interpretations of the reformers on slavery, and statements of respected clergymen from the 18th and 19th centuries. In addition, he has drawn from the only professionally conducted interviews with ex-slaves, a WPA project known as the American Slave Narratives: The Federal Writers' Project of 1936-1938. The book makes the point that it is ludicrous to apologize (as several states have done recently) to a black population for legal slavery that occurred years ago when presently illegal slavery exists in at least 20 countries of the world including the USA. The book is divided into three parts: A. The Historical and Ecclestiastical View of Slavery; B. The True View of Slavery in the South; C. The Biblical View of Slavery. This is a book that should be read by every student of sociology, history, or theology. Dr. Roper's style is

lively and never tiring. The book is sprinkled with poignant illustrations. It may be called many things, but never boring. THIS IS A MUST READ!

***** 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.

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Sons of Confederate Veterans

Resolution

The Year of Davis Submitted by Charles Kelly Barrow Commander,

Army of Tennessee, SCV WHEREAS, Jefferson Finis Davis was born to Georgia Revolutionary War Veteran Samuel Emory Davis and Jane Cook Davis in Christian County, Kentucky, on June 3, 1808; WHEREAS, Jefferson Finis Davis attended the United States Military Academy at West Point on the appointment from U.S. President James Monroe where he graduated in 1828;

WHEREAS, Jefferson Finis Davis’ first military assignment was to the 1st infantry, where he served on the frontier, taking part in the Black Hawk War. He was promoted to First Lieutenant of Dragoons on March 4, 1833. He abruptly resigned on June 30, 1835; WHEREAS, on June 17, 1835, Jefferson Finis Davis married Miss Sarah Knox Taylor, daughter of Colonel Zachary Taylor and future U.S. President. He was happily married until her death on September 15, 1835; WHEREAS, Jefferson Finis Davis pursued a life of a Mississippi cotton planter, and lived in retirement till 1843, when he entered politics. In 1845 he was elected to the United States Congress as a Representative; WHEREAS, on February 26, 1845, Jefferson Finis Davis married Miss Varina Banks Howell; WHEREAS, Jefferson Finis Davis in June, 1846, resigned his seat in the House to raise a regiment that would become 1st Mississippi Volunteer Rifles. He served as Colonel under his former father-in-law, General Zachary Taylor at the Battle of Buena Vista. In a last desperate effort to break the American lines, his regiment was charged by a Mexican brigade of lancers, which was greatly superior in numbers. He was severely wounded, but remained in the saddle until the close of the fight, and was complimented for coolness and gallantry by his commander-in-chief. He was given the title, “Hero of Buena Vista.” Colonel Davis was appointed by President Polk a Brigadier General, but declined the commission on the ground that a militia appointment by the Federal executive was unconstitutional; WHEREAS, Jefferson Finis Davis upon returning from Mexico was appointed by the Governor of Mississippi to fill a vacancy in the U. S. Senate in August, 1847, and in January, 1848, the legislature unanimously elected him Senator, and re-elected him in 1850 for a full term. He was made Chairman of the Senate Committee on Military Affairs; and WHEREAS, Jefferson Finis Davis served as Secretary of War under President Franklin Pierce’s Administration. He was one of the most successful administrators to have ever presided over War Department of the United States. Among his many contributions, he revised the Army Regulations, introduced camels into America, introduced light infantry tactics, ordered the manufacture of rifled muskets, pistols, and the use of the minie-ball, added four regiments to the army, implemented frontier and seacoast defenses, and organized explorations on the western frontier for 2 geographical purposes and for determining the best route for a railroad to the Pacific. He improved the casting of heavy guns and the manufacture of gunpowder; WHEREAS, Jefferson Finis Davis returned to the U. S. Senate in March 1857 and served until he resigned his seat, when Mississippi chose to secede on January 9, 1861. On January 21, 1861 Senator Jefferson Davis took formal leave of the United States Senate in a speech in which he defended the cause of the South, and, in closing, begged pardon of all whom he had ever offended; WHEREAS, Jefferson Finis Davis was elected to a six-year term as President of the Confederate States of America and would serve from 1861 until 1865 and had the difficult task of leading a new nation while at war ; WHEREAS, Jefferson Finis Davis visited numerous Confederate States during the War to boost the morale of the citizens and soldiers a like;

WHEREAS, Jefferson Finis Davis on May 4, 1865 held the last Confederate Cabinet Meeting in Washington, Georgia; WHEREAS, Jefferson Finis Davis on May 10, 1865 was captured by U.S. Calvary outside the town of Irwinville, Georgia; WHEREAS, following the collapse of the Confederate States of America, Jefferson Finis Davis told the people of the South “The Principle for which we contended is bound to reassert itself, though it maybe at another time and in another form."; WHEREAS, Jefferson Finis Davis toured throughout the Southland numerous times after the war for celebrations, dedications, reunions and always believed “If I were to do it all over again, I would again do just as I did in 1861."; WHEREAS, Jefferson Finis Davis died on December 6, 1889, in New Orleans, Louisiana and interred in the Army of Northern Virginia vault in Metarie Cemetery; WHEREAS, Jefferson Finis Davis toured the Southland one final time on his 1,200 mile funeral train trip to Richmond, Virginia and was re-interred in Hollywood Cemetery on May 31, 1893 ; WHEREAS, President Jimmy Carter stated on the day he signed a Bill restoring Jefferson Finis Davis’s citizenship, “He had served the United States long and honourably as a soldier, member of the U.S. House and Senate, and as Secretary of War. General Robert E. Lee's citizenship was restored in 1975. It is fitting that Jefferson Davis should no longer be singled out for punishment.” NOW, THEREFORE, BE IT RESOLVED, the Sons of Confederate Veterans in General Convention assembled in Mobile, Alabama, does hereby declare the year 2008 shall be known and declared as the “YEAR OF DAVIS”, and it highly encourages its members and their Divisions to organise, publicise, promote and attend any appropriate observances and commemorations in their states, and LET IT BE FUTHER RESOVLED this resolution shall be made known to all media outlets now and throughout the year of 2008 and it shall be made patent and entered into the permanent records and archives of the International Headquarters of the Sons of Confederate Veterans at Elm Springs in Columbia, Tennessee. Signed

Adjutant-in-Chief

*****

WELCOME TO THE 14TH ANNUAL

GREAT REVIVAL OF THE SOUTHERN ARMIES CONFERENCE

The place of meeting this year is Douglas, Georgia at Douglas Gospel Assembly on Jowers Road.

June 24-26, 2008

TUESDAY 10 AM welcome, opening prayer and remarks 10:15 to 11:10 – 1st Speaker: John Weaver – Was Secession Treasonous 11:15 to 12:10 – 2nd Speaker: Dr. Ron Rumburg - The Life of Jefferson Davis: Birth to Becoming President of CSA Dinner 12:10 to 2 pm. 2:00 to 2:50 – 3rd Speaker: Dr. Michael Hill – The Battle of Sabine Pass 10 minute break 3:00 to 3:50 – 4th Speaker: Dr. Gary Roper - Review of His Book, "Antebellum Slavery" An Orthodox Christian View 10 minute break 4:00 to 4:50 – 5th Speaker: Ray McBerry – Benning: Advocate of States’ Rights Supper 5 to 6:30pm. 6:30 to 7:00 – Music 7:00 to 7:50 - 6th Speaker: Dr. Michael Hill - "The Demonization of the South: From 1830 to the Present." 10 minute break until 8:00pm 8:00 to 8:50 – 7th Speaker: Ron Wilson – What Happened to America Visit book tables until 9:30pm WEDNESDAY 10AM – Welcome, prayer, and remarks 10:15 to 11:10 – 1st Speaker: Kenneth Studdard: Life of Stephen Elliott, Episcopal Bishop of Georgia 11:15 to 12:10 - 2nd Speaker: Dr. Ron Rumburg - The Life of Jefferson Davis: During the Four Years of the War Time for dinner, fellowship and a visit Jefferson Davis Park from dismissal until 6:30pm Music from 6:30 until 7:00pm 7:00 to 7:50 pm – 3rd Speaker: Al Perry – The Immortal 600 8:00 to 8:50 pm – 4th Speaker: John Weaver – Manson Jolly – The South Carolina Avenger Visit book tables until 9:30pm. THURSDAY 10 AM welcome, opening prayer and remarks 10:15 to 11:10 am – 1st Speaker: Kenneth Studdard: Alexander H. Stephens, His Prison Experience. 11:15 to 12:15 am - 2nd Speaker: Alister Anderson - The Life of Jefferson Davis: After the War Until His Death Dinner from noon until 1:30 pm 1:30 to 2:00 pm - Music

2:00 to 2:50 pm – 3rd Speaker: Ray McBerry – Jackson: Guardian of Southern Liberty 10 minute break 3:00 pm to 3:50 pm - 4th Speaker: Dr. Cecil Fayard: The Spiritual Life of Jefferson Davis 4:00 pm to 4:50 pm – 5th Speaker: Dr. Charles Baker - Robert E. Lee; Man of Character, Humility & Consistency Supper until 6:30 pm 6:30pm music until 7pm 7:00pm to 7:50 pm – 6th Speaker: John Weaver – TBA 8:00pm to 8:50 pm – 7th Speaker: Lloyd Sprinkle - 1863 Revival Sermon Quick, last purchases as the book tables are taken down and removed. MEETING PLACE: The meeting is to take place at Douglas Gospel Assembly on Jowers Road. It is off Hwy 206 about a mile or so, there are signs and it should be easy to find. From Fitzgerald, go toward Douglas on Hwy 158, turn right on Hwy 206, proceed to cross roads of 206 and 268. Turn left of 268, proceed about a mile and turn right on Worth Lane and then left on Jowers Road. The church is about a mile on the right on Jowers Road. From Douglas, proceed towards Fitzgerald on Hwy 206, turn right on Worth Lane and right on Jowers Road. The church building is about a mile or so on the right. PLACES FOR ACCOMODATIONS: Jameson Inn 912-384-9432 1628 S. Peterson Douglas GA 31535 Western Motel 912-383-9888 1700 S Peterson Ave Douglas GA 31535-5008 Hampton Inn 912-383-7550 1604 Peterson Ave S Douglas GA 31535-5012 Holiday Inn Express

912-384-2100 1750 Peterson Ave S Douglas GA 31535-5008 Quality Inn 912-383-0433 1750 Peterson Ave S Douglas GA 31535-5008 Super 8 Motel 912-384-0886 1610 Peterson Ave S Douglas GA 31535-5012 Western Motel 912-383-9888 1700 Peterson Ave S Douglas GA 31535-5008 Best Western 229-423-5151 265 Ocilla Hwy Fitzgerald GA 31750-8841 Country Hearth Inn 229-409-9911 125 Stuart Way Fitzgerald GA 31750-8833 Holiday Inn Express 229-423-5151 265 Ocilla Hwy Fitzgerald GA 31750-8841 Western Motel 229-424-9500 111 Bull Run Rd Fitzgerald GA 31750-8843

6th Annual Sam Davis Youth Camp

Calling all SONS and DAUGHTERS to the 6th Annual Sam Davis Youth Camp!

If the South should lose, it means that the history of the heroic struggle will be written by the enemy, that our youth will be trained by Northern school teachers, will be impressed by all of the influences of history and education to regard our gallant dead as traitors and our maimed veterans as fit subjects for derision. -- Major General Patrick Cleburne Educated men are as much superior to uneducated men as the living to the dead. -- Aristotle When and Where? Co-Ed Camps: The first camp will be held from Sunday June 29th to Saturday, July 5th at Three Mountain Retreat, 1648 FM 182 Clifton TX 76634. The deadline for applications is Monday, June 23, 2008. The second camp will be held from Sunday, July 27th to Saturday, August 2nd at Magnolia State Park, Millen GA, between Waynesboro and Millen at a beautiful historic site. The deadline for applications is Monday, July 21, 2008. Why should your son or daughter attend the Sam Davis Youth Camp? In a survey conducted by the Center for Survey Research and Analysis in 2000, 65% of college seniors failed to pass a high school equivalent American history test: Only 23% correctly identified James Madison as the "Father of the Constitution." Yet, 98% knew that "Snoop Doggy Dog" is a rapper. Just over half, 52% knew that George Washington's Farewell Address warned against establishing permanent alliances with foreign governments. Yet, 99% correctly identified Beavis & Butthead. What to do? Today, General Cleburne's words, quoted above, ring all too true. There is no question that the youth of today must run a terrible gauntlet, and that many are struck down along the way by one or more of the politically correct influences which flourish in our schools. Sometimes these youths are from the best homes, with strong families and religious training. With even the most conscientious parenting though, oftentimes in high school or college, even these best & brightest finally succumb to the liberal, politically correct view of history. This summer, you can help turn the tide. For one week, our Southern young men and ladies (ages 12-20) will gather to hear the truths about the War for Southern Independence. This camp (named for the great young Confederate Sam Davis) will combine fun and recreation with thoughtful instruction in Southern history, the War Between the States, the theology of the South during the War, lessons on Southern heroes, examples of great men of the Faith, and for the first year, special programs and sessions for our Southern ladies! This is the fifth year the Sons of Confederate Veterans has offered such a wonderful event for our sons and grandsons, and the first year we offer the program for our

daughters. We urge you to take advantage of this great opportunity. It is our responsibility to teach our Southern history and culture to the future generations. Need more details? Interested in becoming a counselor? Please contact: Jack Marlar, 2161 Greenpond Rd., Fountain Inn, SC 29644, 864-616-0042

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Chaplain’s Handbook

Sons of Confederate Veterans

Dear Gentlemen of the Chaplain’s Corps and Friends of the Confederate Cause, What a pleasure it is to introduce the new publication of the Chaplain’s Handbook. Our Past Commander-in-Chief Sweeney, your Past Chaplain-in-Chief and others have highly recommended this tool. This volume will be of help and benefit. Any person who loves Southern History will appreciate this volume. Not only will this book be of great value to the Chaplain’s of the SCV or the UDC, but it will be of help to any who speak at memorial services, Lee / Jackson banquets, etc. Much of the material is from the period of 1861-1865. There are period weddings, funerals, prayers, hymns, etc. There is an excellent chapter on Camp Chaplains in the volume. This chapter should be of personal help to local camp chaplains. The Chaplain’s Handbook is a hardback book bound in gray cloth. The volume is printed on acid free paper, printed in signatures that are sewn, 131 pages long, and measures 5 ¼ by 7 ¼ inches. Thus, the book is produced in a form much like books of the Confederate era. The book can be purchased from headquarters (http://.scv.org) or from biblicalandsouthernstudies.com.

[1] Horace Jewell, History of Methodism in Arkansas, 182-183. [2] Frank L. Hieronymus, For Now and Forever: The Chaplains of the Confederate States Army, 163. [3] Herman A. Norton, The Organization and Function of the Confederate Military Chaplaincy: 1861-1865, 45 [4] H. Rondel Rumburg, God’s Confederate Warrior Chaplain: Isaac Taylor Tichenor, 5-6. [5] Norton (taken from the Official Records), 43-44; Charles F. Pitts, Chaplains in Gray, 72-75. [6] Norton, 141 [7] The correct spelling is “Bouchelle”, Pitts, 139; Brinsfield, et al, 215. The author has left the spelling used by Welch. [8] Spencer Glasgow Welch, A Confederate Surgeon’s Letters to His Wife, 74. [9] Welch, 82 [10] Welch, 40 [11] Welch, 91 [12] Norton, 46 [13] Norton, 46 [14] Norton, 46 [15] Norton, 142 [16] Brinsfield, John W. , Davis, William C., et al, Faith in the Fight, 249 [17] Charles F. Pitts, Chaplains in Gray, 72

[18] J. William Jones wrote, “He … became chaplain of the Second Mississippi infantry, and then of the Forty Second Mississippi Infantry, Davis’ Brigade, Heth’s Division, A. P. Hill’s Corps, Army of Northern Virginia.” [19] Southern Historical Society Papers, VIII, No. 2 (Feb. 1888), 78. [20] Ibid. 81 [21] Ibid. [22] Norton, 142 [23] Norton, 143 [24] Norton, 144 [25][1] George A. Blackburn, ed., The Life Work and Sermons of John L. Girardeau (Harrisonburg, VA: Sprinkle Publications, n.d.), p. 61. [25][2] Ibid., p. 134. _ [27][3] Ibid., p. 135. [28][4] Ibid., pp. 140, 141. [29][5] Ibid., p. 383. [30][6] Ibid., p. 368.