Romans: Law, Obedience, and Sanctification: Holiness and Obedience

Community In The Old South and Confederacy

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2019-11-09

Synopsis: John Weaver argues that true community requires a common cultural and historical heritage, shared faith, and adherence to God's law. He contrasts the Old South's biblical hope, honor, heritage, and hospitality with modern fragmented society, asserting that these four pillars are essential for resurrecting communities and churches today.

[John Weaver] different. I hope and I pray it's going to answer some questions even based upon what your pastor has just said. I want to bring a message which I have entitled Southern Community in the Old South. Just recently I was at Warren Luke's father's church in a conference and the entire conference was on community. And he called me and he asked me, he said, would you please bring a message on community in the old South and even in the Confederacy? What it was like back in the old days.

[John Weaver] I said, I'd be happy to do that. So some of the things I'm going to be saying tonight If you are unsure of, I can point you to books. I can point you to sermons. And I would encourage everyone, if you've never heard the message I preached many years ago on the biblical philosophy of history, I would encourage you to hear that message because you, You have no idea really and truly how important history is. History is nothing more than God's eternal decree coming to pass in time. And when you understand history, you have to understand it in a theological framework.

[John Weaver] So I want you to open your Bibles, if you would, to 1 Thessalonians chapter 5. We're going to read verses 9 through 11. But the emphasis is going to be on verse 11, but I'm going to be saying an awful lot of things tonight in light of this. So notice 1 Thessalonians chapter 5, and let's begin reading there with verse 9. The Bible says, For God hath not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him. Wherefore, comfort yourselves together, and edify one another even as also you do. Now, that's a very interesting verse where God says you are to comfort yourselves together and you are to edify one another.

[John Weaver] So here's a good question. When is the last time you've been comforted in your community? When's the last time you've been edified in your community? In times past, I've preached two of the messages on community. One of them is entitled The Necessity of Community, and the second one is entitled Community Peace and Protection. While I might refer to a quote or two from there, This message is totally and completely different from those two messages. We use the word community very loosely. We think we understand the word, but in reality, we really do not. If you would go to dictionary.com on the internet and type in the word community, you're going to come up with two definitions. One of them is this. Listen carefully.

[John Weaver] A social group of any size whose members reside in a specific locality share government, and often have a common cultural and historical heritage. The second definition is a group of men or women leading a common life according to a rule. You know, when you read that definition, we oftentimes understand the certain geographical location. We also understand sharing in government, but we never hardly ever grasp the fact of a common cultural and historical heritage.

[John Weaver] When you think about the nation of Israel, everybody knows that it was divided into twelve tribes. But what you might not realize is those tribes were also divided into families. And even those families were then divided into clans. If you would read 1 Chronicles 1-9, you'll find the divisions of even all the tribes. If you were to take the tribe of Levi, you, of course, had the Koathites, you had the Morarites, you had the Aaronites, you had all of them.

[John Weaver] And each one was a family and each one was a clan. And each one had their own individual insignia or flag. So when we grasp The locality, you know, we're living here in this community, we're living in this area, and we understand sharing government, but we never ever really grasp the common culture and heritage. And moreover, if we are Christians, we are certainly supposed to be living according to a common rule, and that common rule happens to be the Word of God. So, just because a group of people are grouped together geographically, and just because a group of people might be sharing government, that does not mean that you have community. You cannot have community without a common cultural heritage and the same faith. Let me point out the fact that when America was first begun, when America was first begun, most people have never understood that our founding fathers basically had one faith, one culture, and one heritage.

[John Weaver] Now, to prove that, all you have to do is look at the original charters and constitutions, and I happen to have every one of them from the original colonies. And every one of the original colonies and states had in their constitution that no one can hold a public office in this state or in this colony unless they confess faith in Jesus Christ and believe in the inspiration both of the Old and New Testaments. Did you know that even Massachusetts, as liberal as it is today, in 1644, they said the laws of this colony shall be the laws of God as given through Moses. Now, you may have had different denominations, but it's still every one of those denominations at least confessed that the Bible was the Word of God and Jesus Christ indeed was the Son of God.

[John Weaver] So what has happened since that time? Since that time, we are now a conglomeration of cultures, faiths, heritages, ethnicities, ideologies, which always determine our political, religious, and economic views. And there is no way in the world that you can have community with all these divisions. What we have today is we have fighting. We have fighting going on just to see who's going to take control. And it's not just the Republicans versus the Democrats. No. You have now in this country a bunch of Muslims who are fighting for Sharia law. You have Christians who are saying, no, we don't want Sharia law, we want biblical law. Then you have the Atheists and the Anarchists saying, no, we just don't want any law whatsoever. And so instead of having a common faith or a common culture or a common heritage, all you have now is just simply fighting.

[John Weaver] A Christian friend of mine who is a good thinker, he sent me a quote, one that he thought through and put out, and I want to give it to you. And he's talking about Civil War II, OK? Listen carefully to what he said. He said Civil War II will likely be fought on the basis of conflicting cultures, identity, and ideology. We all understand the concept of nation in the geopolitical sense. Biblically, however, nation or ethnos and ethnos is the Greek word for it. Biblically, however, nation or ethnos is not an amalgamated conglomeration of people from different linguistic cultural, political, or religious persuasions. It is a particular group of people akin to a large extended family.

[John Weaver] Thus, conventions, customs, ethics, values, laws, and its applications suitable, desirous, and effective in one area are odious and even repugnant to the other. It should be noted, however, that ethnicity ought not to be an essential factor, but integration and a degree of conformity is essential to any immigration policy. Listen to this last sentence. Further, while aliens and sojourners are a blessing to godly theonomic societies, that is societies ruled by God's law, they are a curse to a rebellion, a rebellious and antinomian society. And that's the truth. That is absolutely true.

[John Weaver] You see, multiculturalism, diversity, and unbiblical ideologies that are deficient in the concept of history and heritage do not and cannot promote community. that think of the word community. The word com is a preposition, which means with. And the last part of that word is unity. The word community basically means with unity. It speaks of a people that are unified and that are one. We get the English word community from the Latin word communitas, which literally means that which is held in common.

[John Weaver] So let me put it like this. Where there is no commonality, There is no community. The one reason, or at least one big reason, is you can live on the same street and in the same neighborhood with a large number of people and never even know who they are. It's because you have nothing in common with them. Why in the world would you want to visit with someone with whom you completely differ and disagree? Why in the world would you want a friendship with someone whom you cannot even understand and they cannot even understand you?

[John Weaver] You see, the truth of the matter is this. We have the old adage, birds of a feather flock together, and that's true. We tend to gravitate to people who believe like we believe, think like we think, have the heritage that we have. And you see, it's the same thing in the church. What is the church supposed to be? The church is supposed to be the community of faith. No, we confess that we have one Lord, one faith, one baptism. So if we have one Lord, that means he is sovereign. We have one faith, that means we believe the same thing. We have one baptism, that means we're unified in Jesus Christ.

[John Weaver] When you look around today, and your pastor was talking about revival, when you look around today at our communities, the people that congregate in certain areas, notice if you would please how horrible most communities really are. We need resurrected communities, but resurrection is always on God's terms. Here's a question that I like to ask. If our society collapsed tomorrow and you had the opportunity to rebuild from the bottom up, what law system would you use to rebuild society?

[John Weaver] You only have two choices. You can either rebuild using God's law system, or you can rebuild using man's law system. And you say, well, I'm going to take the best that man can give, and that's what I'm going to build with. If you're going to build with the best that man can give, you might as well not build, because it's going to be under the curse of God. You remember how God cursed Jericho in the book of Joshua chapter 6 in verse 26? Joshua said this, Joshua adjured them at that time, saying, Cursed be the man before the Lord that riseth up and buildeth this city Jericho.

[John Weaver] He shall lay the foundation thereof in his firstborn, and he shall set up the gates thereof in his youngest son. What does that mean? It means that the man who rebuilt Jericho sacrificed his firstborn son, whose name was Abiram, when he laid the foundation and he sacrificed his youngest son, Seagub, when he set up the gates thereof. And you will find that in 1 Kings 16, verse 34. So here it is. You can take the best that man can give you, and it's still under the curse of God.

[John Weaver] So if our communities are going to be resurrected, they must be resurrected according to God's terms and built according to God's law. And we have to live our lives in light of that. Let me remind you of something. The communities are made up of individuals first and families second. What that means is simply this, that you are responsible to live wholly and godly before God as an individual, and then secondly, your family comes in. And our communities, our churches, are never going to be any better than the individuals that are in them and the families that are in them. You cannot have a resurrected community with unresurrected people. You cannot have a spiritual church or a spiritual community with unspiritual people. It's just that simple. You cannot have a community. You cannot have a church that functions the way it should, unless individuals and families are willing to function the way they should. You cannot have the blessings of God upon a community or a church that is filled with rebellious individuals. It's impossible. Robert Winthrop.

[John Weaver] who lived from 1809 to 1894. He was a congressman and a former Speaker of the House. And he was addressing the Massachusetts Bible Society in 1849. And I want you to listen to what he said. All societies of men must be governed in some way or the other. The less they have of stringent self-government, the more they must have of individual self-government. The less they rely on public law or physical force, the more they must rely on private and moral restraint. Men in a word must necessarily be controlled by a power within them or a power without them. either by the word of God or the strong arm of man, either by the Bible or the bayonet.

[John Weaver] Did you hear what he said? If you do not have the power and the grace of God to restrain yourself, there's always going to be someone who's going to restrain you. My wife can tell you that when we were Teenagers even. If I wanted to see a police officer, I had to go uptown. And I not only had to go uptown, I had to look around. You would have to search for one. You know why?

[John Weaver] Because most people back in those days at least believed the Ten Commandments and most lived by the Ten Commandments. whether they were Christians or not. And there were very few police officers in our, in our town. But today in that same town, you can't drive down the road without passing four or five police cars or see them parked everywhere. And the reason being is because we've lost the private moral restraint.

[John Weaver] If we do not want the strong arm of man forcing us, we have to learn that which is right and holy and live according to the power of God within us. And let me tell you this, it is easy for someone who wants to do right and live right to live with other people who want to do right and live right as well. I want to point out four major things that were very important in the Old South. Some of you people are going to remember these and recognize these, and I want to tie them together for you at the end. The very first one that we must have in order to have a community, whether it's a community in the church or a community surrounding, is what I'm going to call Southern Hope. Listen to me carefully. Southern hope is nothing less than biblical hope. It is hope that is based upon the Bible and based upon Christianity. What most people have no idea about is the fact that the South was settled mostly by Scots-Irish people.

[John Weaver] And the Scots-Irish were people who had a strong faith in the Word of God. And the Bible did indeed play a very prominent part in the lives of Southern men and women. We've not understood the extent of the role that the Bible played. In fact, you know that the southern states are known as the Bible Belt. You know how it got the name the Bible Belt?

[John Weaver] It was not something that was given to us as a badge of honor. It was the North saying, well, those stupid people down there, they believe the Bible. And it was actually given to us as mockery and ridicule. And I'll explain why just momentarily. We've overlooked the theological aspect of the War of Northern Aggression. Now, when I talk about the War of Northern Aggression, you could call it the Second War for Independence, or you could call it Lincoln's War Against All Christian States, or you could call it the War Between the States, or you could call it the Civil War. There was nothing civil about it. And by the way, the reason I refer to that war as the War of Northern Aggression is it was Lincoln who called for 75,000 volunteers to invade the South. The South did not invade the North. The North invaded the South. And so when you think of that war, you have no idea, many times, of the theological significance of that war.

[John Weaver] I want to give you a quote by James Henley Thornwell. Thornwell was a Presbyterian pastor. He not only was a Presbyterian pastor, he was an author. He was a man that really saw what was happening. And he died in 1862 after the war had begun, but before he died, he wrote this. The parties in this conflict, and he's talking about the North and the South, the parties in this conflict are not merely abolitionists and slaveholders, They are atheists, socialists, communists, Red Republicans, Jacobins on the one side, that would be the North, and Friends of Order and Regulated Freedom on the other. That would be the South. In one word, the world is the battleground.

[John Weaver] Christianity and atheism, the combatants, and the progress of humanity is at stake. So Thornwill is saying it was indeed a theological war. You see, by and large, the South was unabashedly and unashamedly Christian, and they believed the Bible to be the inspired word of God. On the other hand, by and large, The North had rejected the Bible as the Word of God, had rejected the Lord Jesus Christ, and had gone into Unitarianism, Transcendentalism, and Rationalism.

[John Weaver] Now let me tell you what I just did not say, okay? I did not say that everybody in the South was a Christian. Nor did I say that there were no Christians in the North. Of course there were Christians in the North. And yes, there were lost people in the South. I understand that. I just said, by and large, the Southern people were basically a Bible-oriented people. And by and large in the North, you had the Unitarians, you had rationalism. That is why the South was referred to as the Bible Belt. In other words, in rationalism, you elevated your mind, you elevated your thinking above the Word of God. And when you stop and think about, there were people in the North that were called Copperheads. You know why they were called Copperheads? because they sympathized with the South and they understood the South and they supported the South, although they were in the North. And so the elite in the North referred to them as Copperheads, which is a very poisonous snake who makes no sound like a rattlesnake.

[John Weaver] And so they were called simply Copperheads. Let me give you a couple of testimonies. Robert E. Lee is one of the finest Christian gentlemen that ever lived. Robert E. Lee said this, The Bible is the book of books, a book which supplies the place of all others and cannot be replaced. He went on to say, There are things in that old book that I may never be able to explain, but I accept them as the infallible Word of God and receive its teaching as inspired by the Holy Ghost. I prefer the Bible to any other book.

[John Weaver] There's enough in that to satisfy the most ardent thirst for knowledge, to open the way to true wisdom, and to teach the only road to salvation and eternal happiness. It is not above human comprehension and is sufficient to satisfy all desires. And likely, most of the people in the South believed in the Bible and they were not going to forsake it for or humanistic religion. Many people viewed that war as a war on Christianity.

[John Weaver] Now let me explain something. Years ago I preached a message on the theology of culture. We have seen so many cultural changes in our lifetime. Do you understand that there cannot be a change in culture without a change in theology. Your theology has to change before your culture changes. If you would stop and think about nations like India, China, Pakistan, Iraq, Iran, we have We have diplomats in those countries. We have embassies in those countries. We give those countries money.

[John Weaver] We try to teach them democracy. And everything that we give them is thrown away. Or taken and abused and misused. Why? They will never change unless their theology changes. You cannot have a change in culture without having a change in theology. Some of you will remember there was a movie made years ago, Black Hawk Down. You remember that movie? And it was when the Americans went into Somalia to capture the warlord Idi Amin, I think. Not Idi Amin. What was his name? I forget his name. Idi Amin was in the Congo. But whatever his name was, they went there to capture him. And this movie is about that.

[John Weaver] And it came on TV and I watched it. And, you know, I thought, well, it's all right. And about a year later, it came back on TV and I decided to watch it again. And I was so thankful I did. Because although they kill some of the pilots, they had one pilot and they had him tied up against the wall. They had beaten him mercilessly. He was bloody. And one of the warlords said this, and I'm paraphrasing a little bit, but here's what he said.

[John Weaver] In essence, you stupid Americans, you think you can come over here and cram your democracy down our throats and keep us from killing each other? Listen, and he went on and I'm quoting now. And he said, when killing has been a way of life for us for a thousand years. That was their culture. Why is it that we can send grain to India and most of the grain is destroyed because they believe in reincarnation? They worship everything.

[John Weaver] They allow the rats to eat it. They allow the cows to eat it. They defecate in it. It doesn't matter. You're never going to change anyone's culture until you change their theology. And when you think about what happened in that war, here you have the group of people, and if you want to read the book, The Secret Six by Otto Scott, I would encourage you to read that book. Here you had a group of people who thought that they could mold the South and mold America according to their own ideas and according to their own whelm. And all they wanted to do was impose their will upon the South. So in order to change the South, they had to change our culture. In order to change our culture, they had to change our theology. And when that failed, when the South lost the war, then they imposed reconstruction. What was Reconstruction? It was nothing more than a way to get us to think and act the way the elite in those New England states wanted us to think and act.

[John Weaver] By the way, you still have the same elite today. You still have the same group. And probably most of the time, descendants of that same group as well. Have you ever stopped to think about political correctness? Do you know what political correctness is? It's reconstructionism. It's designed to make everybody think alike, to make us little robots so that we can say alike. It's kind of like the professor in England was fired because he refused to address a six foot one bearded man as ma'am. I'm serious. I'm serious. This is political correctness.

[John Weaver] What we don't understand is the theological significance of that war. Basil Manley, who's a Baptist pastor, and he was a chaplain to the Provisional Confederate Congress, viewed secession not as a rebellion, but as a Christian reform movement. W. W. Bennett, if you've never read the book, The Great Revival and the Confederate Armies, you need to read that book. W. W. Bennett was a chaplain. He said 150,000 men in the Southern Army was converted to Jesus Christ. There were two great revivals in that army.

[John Weaver] But here's what he said concerning the soldiers. He said their conviction of right in what they did were second only to their convictions of the truth of the Christian religion. Nor has the stern logic of events eradicated this conviction from the Southern mind. The cause is lost. but its principles still live and must continue to live so long as there remain in human nature any perception and appreciation of justice, truth, and virtue. So there is indeed Southern hope.

[John Weaver] In other words, we're not giving up on the Word of God. We're not giving up on the Lord Jesus Christ. We believe the Bible is true, and we're going to act upon that Bible, and we're not going to allow anyone or anything to alter our thinking. So there has to be Southern hope. There's a second thing that you must have to have a real community and community even in the church, and that is Southern honor. Now, honor was the glue that held the family and the community together.

[John Weaver] Men were men and women were women. Men of honor worked, they provided, they protected and loved their wives and their families. Let me tell you something. In the Old South and in truly Southern people today, it is an honor to work. It is an honor to be independent. It is an honor not to be in debt. It is an honor not to have to depend upon the charity of others. It was an honor to be able to protect yourself and your family. You'd be surprised if you could go online and type in code of honor in the old South. You know what you'll come up with a code of honor in the old South.

[John Weaver] Let me give it to you. The code of honor of Southern men required number one, having a reputation for honesty and integrity. Southern men had a reputation for honesty and integrity. I was raised on a farm. I saw my father as a boy make multi-thousand dollar deals with other farmers. And all they did was shake hands. There were no contracts drawn up. They just shook hands.

[John Weaver] And everybody did what they said they were going to do. I've seen my father and I've seen other farmers in that community. When one of the farmers died Those farmers went to the widow and said, I had a deal with your husband. I owe him $10,000. Here is that money. You use it the way you see fit. And they would pay the widow. The man was dead. No one else would have ever known, but they were men of integrity and they were men of honesty and they were going to pay that which they owed.

[John Weaver] And I saw that with my own eyes. There was a second thing and that is this a coat of honor in the old South meant you had a reputation for martial courage and strength. That meant you could fight and you were willing to fight. I, my father used to box professionally when he was a young man. He taught me to box, but I have only seen my father mad two times in my entire life. Only twice.

[John Weaver] The first time my sister and I went to the dentist, I was a little kid and my sister was not much older. I couldn't have been over seven or eight years old. And of course, my sister was upset. She was in the chair first, and I was in there waiting to get in the chair second. And my father asked the dentist, if he wanted him to stay in there so he could help control us. The dentist said, No, no, you wait outside.

[John Weaver] I'll take care of it. Well, when he tried to work on my sister, she got scared. She started crying. She started screaming. And you know what that dentist did? He took his hand. He pinched her nose and then put his hand over her mouth. He was going to smother her into submission. And when I saw that, It scared me and I started screaming and crying. And about that time, my dad opened that door and he saw that dentist trying to smother my sister. I saw my father. Reach with one hand and catch that dentist and hold him up against the wall and say, if you ever touch my children again, You'll never be a dentist again, I can assure you.

[John Weaver] And he dropped him and we walked out. That was the first time. That was the first time. There's a third one, and that is this. Self-sufficiency and mastery defined as patriarchal dominion over a household of dependents. In other words, the man was the head of his house. He had his children under control. If they had slaves, they were under control. And the fourth one happened to be a willingness to use violence if you perceived that your honor and your reputation and your integrity and your honesty was challenged. Here's the second time I saw my father will invite.

[John Weaver] There was a big controversy going on in the farming community. I don't remember what it was. I have no idea. But all the farmers in that community went to the courthouse and we were in the courtroom. The building was packed out. My father and I were sitting in the back and the county agent was up behind the rostrum and he was speaking and he publicly called my father a liar. And I was sitting there, and I saw my dad stand up. And when dad stepped out into the aisle, he just started walking straight to the county agent. Before my father got there, within 10 feet, the county agent said, no, no, no, no.

[John Weaver] It was not Mr. Weaver that lied. I'm the liar. I'm the one that lied. Mr. Weaver didn't lie. And when he said that, dad just turned around and went right back to the seat and sat down. But that was a code of honor in the old South. Men of every rank in the South believe that honor was required and that you're not going to let someone just simply destroy your testimony and your integrity and your honesty.

[John Weaver] North Carolinian William Pettigrew gave this advice to his younger brother. Listen to what he said. As far as it can be done, we should live peaceably with our associates. But as we cannot always do so, it is necessary occasionally to resist. And when our honor demands it, resistance should be done with courage. You know, I hope that reminds you of a scripture. How about Romans chapter 12 verse 18, where God said, as much as life in you is, live peaceably with all men. But notice what he said, as much as life in you, there's some men you can't live peaceably with. But God said, as much as you can, you live peaceably with all men. And southern men have always been fighters.

[John Weaver] I don't care which war you want to Study, you will find if it's World War I, World War II, Korean conflict, Vietnam, I don't care. You will find more men from the South than any other section of the country. Alexander Sosa Needson said this, this is shocking. But he said, a decline in courage may be the most striking feature that an outside observer notices in the West today. The Western world has lost its civic courage. Such a decline in courage is particularly noticeable among the ruling intellectual elite, causing an impression of loss of courage by the entire society. Now, listen, along with this is the loss of will in the West.

[John Weaver] We can't defend ourselves if we're not willing to die for anything. There is little such readiness that is to fight or to die in a society raised in the cult of material well-being. He said the first thing an outsider notices in the West is a loss of courage. There was a Southern emphasis of honor in the South, not just upon men, but women as well. The women, of course, cultivated a sense of femininity while the men cultivated trying to be a real gentleman. The wives, of course, demonstrated their femininity, not only at home, but in their neighbors as well.

[John Weaver] I want to read something to you. Robert E. Lee gave what he called a definition of a gentleman and a leader. Listen to what he said. The forebearing use of power does not only form the touchstone, but the manner in which an individual enjoys certain advantages over others is the test of a true gentleman. He said, now there are people that are going to enjoy advantages over other people. And that's the touchstone of being a true gentleman. Listen to what he said, the power, which the strong have over the weak, the magistrate over the unlettered.

[John Weaver] the experienced over the confiding, even the clever over the silly. The forbearing or inoffensive use of all this power or authority, or the total absence of it when the case admits it, will show the gentleman in a plain light. The gentleman does not needlessly or unnecessarily remind an offender of a wrong he may have committed against him. He can not only forgive, he can forget. And he strives for that nobleness of self and mildness of character, which imparts sufficient strength to let the past be the past.

[John Weaver] Now listen to this last sentence. A true gentleman of honor feels humbled himself when he cannot help but humbling others. A true gentleman of honor feels humbled himself when he cannot help but humbling others. Proverbs 29 and verse 23, a man's pride shall bring him low, but honor upholds the humble in spirit. And that's why the Bible says in Galatians 6 and verse 1, if a brother be overtaken in a fault, you which are spiritual restore such a one in a spirit of meekness, considering thyself also, lest thou also be tempted.

[John Weaver] And ladies, I'm not going to leave you out, because I want to give you that which Verena Davis wrote on being a lady. Now, Verena Davis was the wife of President Jefferson Davis. And although this is a little dated, the precepts are still here. So notice what she said about being a lady. A lady is simply someone who cares about herself and others. She sees that her garments are clean and neatly pressed.

[John Weaver] Her shoes are polished and every button is in place. She is neat and tidy even at the breakfast table and wishes to appear well to her own family. She keeps her hair clean and well-groomed and never puts her hand to her hair to rearrange it or to search for loose pins while others can see. A lady does not monopolize the conversation. She does not talk of herself or her affairs, but listens with well-simulated interest to a story that bores her.

[John Weaver] This is the mark of good breeding. She does not sit apart with one or two friends, but makes a gentle effort to assure a good time for all with pleasant conversation. A lady does not say or do anything that will upset those around her or make them uncomfortable. A lady does not let any man kiss her or put his arm around her unless she's engaged to be married to him.

[John Weaver] And even then she should be a little stingy with her favors. A lady, when she brushes off her hat, does not forget to brush away the cobwebs from her brain. She does not conclude that every man who has said something pleasant to her has fallen madly in love with her. A lady is possessed of refinement, which prevents her from all fidgeting. from playing with her handkerchief, her umbrella, her purse, or whatever may be in her hands. When she sits down, she remains quietly, her hands resting easily without movement, and her whole figure is filled with repose.

[John Weaver] She is calm, composed, self-controlled at all times, yet there are no airs about her. These qualities are what keep her from talking and laughing loudly, and they prevent her from hurting the feelings of anyone. A lady does not grow weary in well-doing, but encourages herself by trying to live up to the ideal woman. Isn't that amazing? And of course, Proverbs 11 verse 16 says, A gracious woman retaineth honor, and a strong man retains riches. So in the South, it was an honor for a man to be a man, and it was an honor for a woman to be a woman. And when society, or when communities, or when churches lose their honor, they lose the glue that holds them together.

[John Weaver] You don't only have Southern hope, You had Southern Army and there's a Southern Army honor. And then thirdly, there's Southern Heritage. Heritage is the status acquired by a person through birth. You could say it like this. It is your birthright. We're born with our heritage. Everything we have, we got from our ancestors. If you are a Southerner, you're just a son of the South. That's all there is to it.

[John Weaver] We have a lot of northern people who live around us, and a lot of them have bumper stickers on their cars that read this. I was not born in the south, but I got here as quickly as I could. You don't ever hear anybody retiring and moving up north. They always move down south, of course. But your heritage is that which you are born with. You know, a southerner cannot help being southern.

[John Weaver] I never will forget when I was in the university, I had to take a class in voice and diction. And Mr. Pratt was my voice and diction teacher. And he was from the north. And he told me one day after my recitation, he said, Mr. Weaver, you still have a southern accent. And it went all over me. And I said, Mr. Pratt, do you know why I have a southern accent? He said, Why?

[John Weaver] I said, because I was born in the south. And I like my southern accent. And I'm planning on keeping my southern accent. I tried to tell people, I'll show you how southern I am. I don't care one thing about football, baseball, basketball. I don't care anything about a ball. I don't. I don't watch football. I don't watch baseball. I don't even have a TV. But I will tell you this, if I pass by a TV in someone's house or in some store and I see the Atlanta Falcons playing a northern team, guess what? I want the Atlanta Falcons to win. I do. And I don't even care anything about football. Be the same thing with baseball. If I watch a UFC match and here's a Southern fighting a Northern, I want the Southerner to win. If I see an American fighting a Russian, guess what? I want the American to win. If I see a Christian fighting a pagan, guess what? I want the Christian to win.

[John Weaver] Do you realize the psalmist said in Psalm 16 in verse 6, the lines have fallen into me and pleasant places. Yay. I have a goodly heritage and we do have a good heritage. The psalmist also said in Psalm 61 in verse five, for thou Lord has heard my vows. Listen, thou has given me the heritage of those that fear thy name. We have a heritage, not only as Southerners, But as Christians, you say, but I'm from the North. Well, you still have a heritage. It may not be as right as ours, but I'm teasing. I know some are born in the North. I understand that. But, but what I'm saying is you have a heritage regardless, but if you're a Christian, you have a real Christian heritage as well. You understand that.

[John Weaver] It was Major R.E. Wilson who said this, If I ever disown or repudiate or apologize for the cause for which Lee fought and Jackson died, let the lightnings of heaven rend me and the scorn of all good men and true women be my portion. Sun, moon, stars all fall on me when I cease to love the Confederacy, tis the cause and not the fate of the cause that is glorious.

[John Weaver] And by the way, I hope you know The war was not over slavery. Had nothing to do with it. Nothing to do with it at all. You say, well, Lincoln issued the Emancipation Proclamation. Yes, he did. He made it effectual in January the 1st, 1863. But he wrote it in September 1862. If he was really concerned about slaves, why didn't he make it effective in September instead of January? And why, why would he release all the slaves in the South where he had no authority and refused to release the slaves in the North and in the Southern places where the North had already conquered and refused to let them be free? Ah, and Lincoln himself testifies that the Emancipation Proclamation was nothing more than a military measure. It says that in the proclamation. You need to listen to that message I preached on Lincoln and the Emancipation Proclamation.

[John Weaver] Most people have never read it. The proclamation never freed one slave, not one, not one.

[John Weaver] Now, let me just show you about Southern heritage, Southern honor, Southern hope. N.B. Littlejohn sent his son off to fight the Yankees in the War of Northern Aggression. He gave him some counsel that I doubt any living man today would give to his son. But here's what he said. My son, I grasp your hand probably for the last time upon earth. You're going to meet the dangers and hardships consequent to a soldier's life. You may fill a soldier's grave. Let me impress upon your mind to never fill it dishonorably. Ever be at your post of duty, be an honor to our beloved Southland, go where your superiors order you, never turn your back upon the foe except when deemed necessary by your superior officers.

[John Weaver] Be true to your God, yourself, and your country. Never bring reproach upon your beloved Southland and yourself. Never desert your country. And if necessary, die at your post of honor. That was a father giving counsel to his son as he went off to fight. Henry Grady. who was actually the editor of the Atlanta Constitution back when the Atlanta Constitution was something. And Henry Grady is the man after which the Grady Memorial Hospital in Atlanta is named. But Henry Grady, on December the 21st, 1886, was giving a speech before the New England Society in New York City.

[John Weaver] And I want you to listen to what he said. His address was on the New South. And then he said this in concluding. He says, the South has nothing for which to apologize. She believes that the late struggle between the states was war and not rebellion. Revolution and no conspiracy. And that her convictions were just as honest as yours. I should be unjust to the dauntless spirit of the South and to my own convictions if I did not make this plain in your presence. The South has nothing to take back.

[John Weaver] In my native town of Athens, Georgia, is a monument that crowns its central hill. That's a Confederate monument. A plain white shaft, deep cut into its shining side, is a name dear to me above all the names of men, that of a brave and simple man who died a brave and simple faith. Not for all the glories of New England from the Plymouth Rock all the way would I exchange the heritage he left me in that soldier's death. To the foot of that I shall send my children's children to reverence him who ennobled their name with his heroic blood. What did he say? He said, I don't care about your Plymouth Rock. I don't care about all this thing. I'm going to send my grandchildren and my great grandchildren to that Confederate monument.

[John Weaver] Why would he do that? And the answer is because he understood what the South was fighting for. And by the way, the South was indeed fighting for independence. and for truth and righteousness. In fact, I will tell you this, the Confederate soldiers were fighting to prevent the very thing that we have today, a humanistic, godless government that seeks to control every area of our lives. That's exactly why they were fighting. Robert L.

[John Weaver] Dabney, who was a Presbyterian pastor, a theologian, he was also A. D. Kemp, Chief of Staff to Stonewall Jackson. He was speaking at the commencement of Hampton-Sydney College in 1882. And by this time, everybody's talking about the New South. Listen to what he says. It behooves the New South in dismissing the animosities of the past. to see to it that they retain all that was true in its principles or ennobling in its example. There are those pretending to belong to this company who exclaim, let us bury the dead past.

[John Weaver] The issues are all antiquated and have no more practical significance. Let us forget the passions of the past. We're in a new world. It's new questions alone now that concern us. I rejoin, he says, be sure that the former issues are dead before you really bury them. There are issues that cannot die without the death of the people of their honor, their civilization and their greatness. Take care that you do not bury too much while burying the dead past.

[John Weaver] that you do not bury the inspiring memories of the great patriots whose actions, whether successful or not, are the eternal glory of your race and your section, the influence of their virtues, the guiding precedence of their histories? Will you bury the names and memories of a Jackson and Lee and their noble army of martyrs? Will you bury true history whose years are those of the God of truth? You cannot bury history. History is nothing more than God's eternal decree coming to pass in time.

[John Weaver] And when you begin to throw away your hope and your honor and your heritage, you're destroying everything. That will make the foundation for community. There's one other and that southern hospitality, southern hospitality, do you realize? The South is the most friendly and the most hospitable section of the entire country. All Southerners speak to each other. Doesn't matter whether we know anybody or not. I drive down the road and I pass people on tractors and they're waving. You can't pass an automobile. You can't walk on the sidewalk. without someone speaking to you, black or white, it doesn't matter. They either nod their head or they wave or they speak. They say something.

[John Weaver] I had an aunt who lived in Toledo, Ohio, most of her life. And when her husband, my uncle retired, they moved down within just a few miles of where we lived. And my aunt could not get over the fact that everyone spoke to her. They didn't know her. But they would wave and they would speak and and she told me one day she said, I can't get over the fact that everybody speaks to me.

[John Weaver] She said up north where I'm from. If someone speaks to you that you don't know you run. I said, Well, I'll tell you what, If you ran down here, you'd run yourself to death because everybody speaks to everybody. And Southerners are known for their hospitality. Southerners love fellowship and barbecues and get togethers and reunion and joy company of family and friends. Let me tell you something. I hope some of you remember some of these things.

[John Weaver] But when I was a boy, we would go to church on Sunday morning. And some family would come home with us after church, eat Sunday dinner with us, spend Sunday afternoon with us, eat supper with us and go back to church on Sunday night. That was not every now and then. That was every Sunday. And I always wanted it to be somebody with kids, so I'd have somebody to play with. Never could figure out why adults wanted to take a nap in the afternoon on Sunday. Couldn't figure that out until I got grown. But I mean, that was just every Sunday.

[John Weaver] Not once in a while. And if you were at our house and it was dinnertime, guess what? You ate with us. When Alice and I got married. We would come back home to visit and we would be at my parents house. And we would sit down at a meal with people we have never seen before in our lives. It may have been a salesman out there, it may have been whoever. If you were there at dinnertime, you just simply ate with us. It was that simple.

[John Weaver] Southerners shared what little they had. Robert E. Lee had called General Richard Ewell for a council, and he invited General Ewell to stay and have supper with him. General Ewell said, no, I can't stay. I've got to go. Well, Lee then insisted that Ewell take his supper and that he could eat it on his horse as he rode back to his men. And so General Ewell took Lee's supper And as he wrote off, he opened the little bag in which Lee's supper was, and he found two small cold sweet potatoes. That was it. And by the way, sweet potato is one of Robert E. Lee's favorite foods. But that's all he was going and he gave it to General Ewell. On another occasion, General Lee was in Petersburg at the siege there. And he went to a Christmas dinner And his hostess was fairly well off.

[John Weaver] And of course, she served turkey. And General Lee was embarrassed when his hostess called him hoarding his turkey and not eating it. Well, his hostess then asked him, was there something wrong with the turkey? And he replied, no. that he wanted to save his portion so that he could carry it to one of his staff officers who had been sick and had eaten nothing but cornbread and sweet potato coffee. So Lee was doing without his meat so he could give it to a sick staff officer. When Lee got back to his men, within a couple days, a barrel full of turkeys arrived. from the hostess that he had eaten with. And when they unpacked the barrel, there was a turkey for General Lee and each of his staff officers. And General Lee took his turkey and said, well, I would like my turkey to be given to the men in the hospital so they will have something nourishing to eat. And he put his turkey back in the barrel. And then when all the other staff officers saw that, they put their turkeys back in the barrel.

[John Weaver] And the men in the hospital got the whole barrel full of turkeys. But here's a man sacrificing. Here's a man willing to give. Did you know the Bible commands you in Romans 12 and verse 13, distribute to the necessity of the saints given to hospitality. When you get to 1 Peter 4 and verse 9, we're commanded, use hospitality one to another without grudging. And of course, pastors are particularly to be examples of hospitality. In 1 Timothy 3 and verse 2, the Bible says a bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality. Titus 1 verse 8 says he used to be a lover of hospitality.

[John Weaver] And Southerners are just naturally hospitable. They love to share the blessings of God that God gives them. You know, in the old South, and if you come down to Georgia, I'll be glad to show you one. In the old South, a lot of homes had traveler's rooms. You know what a traveler's room was? It was a room attached to the side of a house. And in that room was a bed and a washbowl, fresh water, towels, linen. Anybody riding down that road that needed a place to stay would tie their horse, Unsaddle their horse tie their buggy even sometimes a car They would go into that room wash up and sleep and stay there that night and then have breakfast usually With the people who live they didn't even know them The house that I was raised in since I was 7 years old had a traveler's room in it By the way, you can find that in 2nd Kings chapter 4 and where a traveler's room was built for Elijah the prophet. And you will find that that was just simply part of the hospitality in the South.

[John Weaver] Anybody was welcome to stay in that room. When I was a boy, I saw my parents help innumerable people. Do you realize if a farmer lost a barn or lost a house, the community would come together and help rebuild that barn or rebuild that house. If someone was sick or if someone died, then all the people would come together and take care of the chores of that sick individual until he recovered and they would prepare food. Same thing when someone died, they would prepare food for a week or so for the people just so they wouldn't have to do it.

[John Weaver] Years ago, When I was pastoring in Jessup, Georgia, we had a neighbor who had a stroke. And he was a farmer. Well, I was raised on a farm. And his land joined ours. So I went to his wife and I said, well. If Glenn wants me to. I'll take care of the crops until he's better. And so my girls and I plowed those fields, work those fields, pull the weeds, did everything until he got better and could do it himself.

[John Weaver] You say how much money did you get? I didn't get anything. I didn't ask for anything. He was a neighbor. He was a friend. And it I'm sure I don't know, several months that we took care of those crops. That's just the way it was. When I was about seven years old, we had a rabid fox in our community. And I remember about 20 to 25 farmers came up to our porch, was sitting on the porch with their weapons, waiting for that rabid fox to come around.

[John Weaver] Well, I had a little dog named Sandy. And of course, the reason he was called Sandy was he's bred like a fox. I was sitting on the porch listening to all those men talk and all of a sudden this fox came right up to the steps where the men were sitting. Several of them grabbed their weapons and daddy said, no, no. And he looked back at me and said, son, you better get your dog. We almost shot him. I said, dad, my dog is in my lap. That's the fox. Several of them shot.

[John Weaver] Finally, they were shooting in the dark by that time, but they found him dead the next day. Somebody got him. But I mean, here, here was one Fox and 2025 men came together. You know, when there was a drought in the community, everybody got together and prayed. I've seen my father go around to all the other farmers. In fact, I would ride with him. He'd say, look, we're having a prayer meeting at the church tomorrow night at seven o'clock. You're invited if you'd like to come and all the farmers would get there and pray that God would be merciful and God would send the rain When we would have a meeting like this when I was a boy There would be cottage prayer meetings and they've usually start a couple of months before the meeting and that means every Friday night for two months we would meet at someone's house and And we would sing and pray and ask God's blessing upon the meeting. And I have seen as many as 50 and 60 people a time at the prayer meeting.

[John Weaver] And I just got to thinking the last time, one of the men that was there who played the guitar and led the singing turned out to be a preacher. Isn't that amazing? Everybody came. You didn't have to beg people to come. Everybody just simply came. And they prayed. You know why? We thought alike. We believed alike. We had the same culture. We had the same heritage. Benjamin Whipple, Bishop Benjamin Whipple, born in Minnesota. He was born in 1822, and he toured the South in 1843 and 1844 to regain his health because of the weather up in Minnesota.

[John Weaver] And here is what he wrote in his diary on November the 25th from St. Augustine, Florida. Now remember, this man is a northerner. He's from Minnesota. He writes, the people of the southern states are generally much more hospitable than the northerners. And the difference must be attributed to the fact that they're not such money-loving people. You do not see the lean, the low, mean, computity that base selfishness, so striking a characteristic of one portion of the restless Yankee brethren.

[John Weaver] I am more and more convinced that most of the exaggerated stories of abolitionists exist only in the imagination. And from personal observation, I know that the efforts of the abolitionists in the North have only served to injure the slave and to destroy the kind and fraternal feelings which should exist between the Northern and Southern states. Isn't that amazing? Here's a man that says there's a vast difference between the people of the South and the people of the North.

[John Weaver] It is hope, honor, heritage, and hospitality that have always been the underpinnings of every community and every church. And the truth is still that today. You may have a number of people living in a geographical area. You may have a number of people coming to the church from that geographical area, but that does not make a community. Many do not even speak the same language. Language can divide as easily as anything else.

[John Weaver] If you don't believe me, read Judges chapter 12, where 42,000 men were killed just simply because they could not say Shibboleth. One of my favorite stories happened in 1883. In 1883, Sitting Bull, a Lakota Sioux, chief. In 1883, Sitting Bull was guest of honor at the opening ceremonies for the Northern Pacific Railroad. When it was his turn to speak, he said in the Lakota language, I hate all white people.

[John Weaver] You are thieves and liars. You've taken away our land and made us outcasts. A quick thinking interpreter told the crowd the chief was happy to be there and that he looked forward to peace and prosperity with the white people and Sitting Bull got a standing ovation. I got news for you. It helps to know what somebody is saying. If you want community, you need hope, you need honor, you need heritage, you need hospitality, you need the same language. Do you realize? That all of these things are going to come together in eternity, our hope will become reality, but we'll still have honor and heritage and we'll still have hospitality because our Lord provides everything. Listen to me.

[John Weaver] The Bible says that we're to edify one another and we're to comfort one another. You can't do that without community. You can't do that. Without faith. If you want to know. Or if you have ever wondered why we are so divided. Not just nationally. But even in our states. Even in our counties. If you ever wondered why we're so divided, we have nothing in common anymore, and we live in a fractured, disjointed, and apathetic society, the answer is because we no longer have biblical communities. We no longer have people who will work together and pray together and comfort each other and edify each other. We no longer have any commonality. And where there is no commonality, there is no community.

[John Weaver] You need hope, you need honor, you need heritage, and you need hospitality. Those things undergirded community in the Old South and in the Confederacy. And they're the same truths that undergird community in our lives today. When we learn what it means biblically to be a neighbor. It'll change our lives. We're to love our neighbor, how? As our selves. And you can't do that without community. Father, in the name of Jesus Christ, we vow to you this day.

[John Weaver] We thank you for your word. We thank you for your truth. Lord, teach us, help us. Lord, may we do like Jeremiah said, ask for the old paths and the old ways wherein is the truth. And help us to walk in those old paths and those old ways. And help us, Father, to honor thee in all that we say and do. In the name of Jesus Christ, we ask and pray. Amen. Amen.

Community In The Old South and Confederacy

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	419201658565540
Subject	New Testament Studies
Course	Romans: Law, Obedience, and Sanctification: Holiness and Obedience
Genre	Sermon
Date	2019-11-09
Dictation Name
Book	Book 134: Romans: Law, Obedience, and Sanctification - Volume 1 — Chapter 17
Source Timed Segments	97

Formatted Transcript

Introduction: The Need for Community

Weaver introduces the topic of community in the Old South and Confederacy, emphasizing the importance of history as God's decree unfolding in time.

Different. I hope and I pray it's going to answer some questions even based upon what your pastor has just said. I want to bring a message which I have entitled "Southern Community in the Old South." Just recently I was at Warren Luke’s father's church in a conference and the entire conference was on community. And he called me and he asked me, he said, "Would you please bring a message on community in the old South and even in the Confederacy? What it was like back in the old days." I said, "I'd be happy to do that." So some of the things I'm going to be saying tonight, if you are unsure of, I can point you to books. I can point you to sermons. And I would encourage everyone, if you've never heard the message I preached many years ago on the biblical philosophy of history, I would encourage you to hear that message because you have no idea really and truly how important history is. History is nothing more than God's eternal decree coming to pass in time. And when you understand history, you have to understand it in a theological framework.

Biblical Foundation: Comfort and Edify One Another

Reading 1 Thessalonians 5:9-11, Weaver highlights the command to comfort and edify one another, questioning when we last experienced this in our communities.

So I want you to open your Bibles, if you would, to 1 Thessalonians chapter 5. We're going to read verses 9 through 11. But the emphasis is going to be on verse 11, but I'm going to be saying an awful lot of things tonight in light of this. So notice 1 Thessalonians chapter 5, and let's begin reading there with verse 9. The Bible says,

Scripture Reading — 1 Thessalonians 5:9-11

"For God hath not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him. Wherefore, comfort yourselves together, and edify one another even as also you do."

Now, that's a very interesting verse where God says you are to comfort yourselves together and you are to edify one another.

So here's a good question. When is the last time you've been comforted in your community? When's the last time you've been edified in your community? In times past, I've preached two of the messages on community. One of them is entitled "The Necessity of Community," and the second one is entitled "Community Peace and Protection." While I might refer to a quote or two from there, this message is totally and completely different from those two messages. We use the word community very loosely. We think we understand the word, but in reality, we really do not. If you would go to dictionary.com on the internet and type in the word community, you're going to come up with two definitions. One of them is this. Listen carefully.

Defining Community: Commonality is Essential

Weaver defines community as 'with unity,' stressing that without common culture, heritage, and faith, there is no true community, only conflict.

A social group of any size whose members reside in a specific locality, share government, and often have a common cultural and historical heritage. The second definition is a group of men or women leading a common life according to a rule. You know, when you read that definition, we oftentimes understand the certain geographical location. We also understand sharing in government, but we never hardly ever grasp the fact of a common cultural and historical heritage.

When you think about the nation of Israel, everybody knows that it was divided into twelve tribes. But what you might not realize is those tribes were also divided into families. And even those families were then divided into clans. If you would read 1 Chronicles 1–9, you'll find the divisions of even all the tribes. If you were to take the tribe of Levi, you, of course, had the Kohathites, you had the Merarites, you had the Aaronites, you had all of them. And each one was a family and each one was a clan. And each one had their own individual insignia or flag. So when we grasp the locality, you know, we're living here in this community, we're living in this area, and we understand sharing government, but we never ever really grasp the common culture and heritage. And moreover, if we are Christians, we are certainly supposed to be living according to a common rule, and that common rule happens to be the Word of God. So, just because a group of people are grouped together geographically, and just because a group of people might be sharing government, that does not mean that you have community. You cannot have community without a common cultural heritage and the same faith. Let me point out the fact that when America was first begun, when America was first begun, most people have never understood that our founding fathers basically had one faith, one culture, and one heritage.

Now, to prove that, all you have to do is look at the original charters and constitutions, and I happen to have every one of them from the original colonies. And every one of the original colonies and states had in their constitution that no one can hold a public office in this state or in this colony unless they confess faith in Jesus Christ and believe in the inspiration both of the Old and New Testaments. Did you know that even Massachusetts, as liberal as it is today, in 1644, they said the laws of this colony shall be the laws of God as given through Moses. Now, you may have had different denominations, but it's still every one of those denominations at least confessed that the Bible was the Word of God and Jesus Christ indeed was the Son of God.

So what has happened since that time? Since that time, we are now a conglomeration of cultures, faiths, heritages, ethnicities, ideologies, which always determine our political, religious, and economic views. And there is no way in the world that you can have community with all these divisions. What we have today is we have fighting. We have fighting going on just to see who's going to take control. And it's not just the Republicans versus the Democrats. No. You have now in this country a bunch of Muslims who are fighting for Sharia law. You have Christians who are saying, "No, we don't want Sharia law, we want biblical law." Then you have the Atheists and the Anarchists saying, "No, we just don't want any law whatsoever." And so instead of having a common faith or a common culture or a common heritage, all you have now is just simply fighting.

A Christian friend of mine who is a good thinker, he sent me a quote, one that he thought through and put out, and I want to give it to you. And he's talking about Civil War II, OK? Listen carefully to what he said. He said, "Civil War II will likely be fought on the basis of conflicting cultures, identity, and ideology. We all understand the concept of nation in the geopolitical sense. Biblically, however, nation or ethnos—and ethnos is the Greek word for it—biblically, however, nation or ethnos is not an amalgamated conglomeration of people from different linguistic, cultural, political, or religious persuasions. It is a particular group of people akin to a large extended family."

"Thus, conventions, customs, ethics, values, laws, and its applications suitable, desirous, and effective in one area are odious and even repugnant to the other. It should be noted, however, that ethnicity ought not to be an essential factor, but integration and a degree of conformity is essential to any immigration policy." Listen to this last sentence. "Further, while aliens and sojourners are a blessing to godly theonomic societies"—that is societies ruled by God's law—"they are a curse to a rebellion, a rebellious and antinomian society." And that's the truth. That is absolutely true. You see, multiculturalism, diversity, and unbiblical ideologies that are deficient in the concept of history and heritage do not and cannot promote community. Think of the word community. The word "com" is a preposition, which means "with." And the last part of that word is "unity." The word community basically means "with unity." It speaks of a people that are unified and that are one. We get the English word community from the Latin word communitas, which literally means "that which is held in common."

So let me put it like this. Where there is no commonality, there is no community. The one reason, or at least one big reason, is you can live on the same street and in the same neighborhood with a large number of people and never even know who they are. It's because you have nothing in common with them. Why in the world would you want to visit with someone with whom you completely differ and disagree? Why in the world would you want a friendship with someone whom you cannot even understand and they cannot even understand you? You see, the truth of the matter is this. We have the old adage, "Birds of a feather flock together," and that's true. We tend to gravitate to people who believe like we believe, think like we think, have the heritage that we have. And you see, it's the same thing in the church. What is the church supposed to be? The church is supposed to be the community of faith. No, we confess that we have one Lord, one faith, one baptism. So if we have one Lord, that means he is sovereign. We have one faith, that means we believe the same thing. We have one baptism, that means we're unified in Jesus Christ.

The Church as Community of Faith

The church should be a community of one Lord, one faith, one baptism, but modern divisions prevent this unity.

When you look around today, and your pastor was talking about revival, when you look around today at our communities, the people that congregate in certain areas, notice if you would please how horrible most communities really are. We need resurrected communities, but resurrection is always on God's terms. Here's a question that I like to ask. If our society collapsed tomorrow and you had the opportunity to rebuild from the bottom up, what law system would you use to rebuild society?

Rebuilding Society on God's Law

If society collapsed, rebuilding must be on God's law, not man's, or it will be cursed like Jericho. Communities must be resurrected on God's terms.

You only have two choices. You can either rebuild using God's law system, or you can rebuild using man's law system. And you say, "Well, I'm going to take the best that man can give, and that's what I'm going to build with." If you're going to build with the best that man can give, you might as well not build, because it's going to be under the curse of God. You remember how God cursed Jericho in the book of Joshua chapter 6 in verse 26? Joshua said this,

Scripture Reading — Joshua 6:26

"Joshua adjured them at that time, saying, 'Cursed be the man before the Lord that riseth up and buildeth this city Jericho.'" "He shall lay the foundation thereof in his firstborn, and he shall set up the gates thereof in his youngest son."

What does that mean? It means that the man who rebuilt Jericho sacrificed his firstborn son, whose name was Abiram, when he laid the foundation and he sacrificed his youngest son, Segub, when he set up the gates thereof. And you will find that in 1 Kings 16, verse 34. So here it is. You can take the best that man can give you, and it's still under the curse of God.

So if our communities are going to be resurrected, they must be resurrected according to God's terms and built according to God's law. And we have to live our lives in light of that. Let me remind you of something. The communities are made up of individuals first and families second. What that means is simply this, that you are responsible to live wholly and godly before God as an individual, and then secondly, your family comes in. And our communities, our churches, are never going to be any better than the individuals that are in them and the families that are in them. You cannot have a resurrected community with unresurrected people. You cannot have a spiritual church or a spiritual community with unspiritual people. It's just that simple. You cannot have a community. You cannot have a church that functions the way it should, unless individuals and families are willing to function the way they should. You cannot have the blessings of God upon a community or a church that is filled with rebellious individuals. It's impossible. Robert Winthrop.

The Role of Individuals and Families

Communities and churches are only as strong as the individuals and families within them; spiritual communities require spiritual people.

who lived from 1809 to 1894. He was a congressman and a former Speaker of the House. And he was addressing the Massachusetts Bible Society in 1849. And I want you to listen to what he said. "All societies of men must be governed in some way or the other. The less they have of stringent self-government, the more they must have of individual self-government. The less they rely on public law or physical force, the more they must rely on private and moral restraint. Men, in a word, must necessarily be controlled by a power within them or a power without them, either by the word of God or the strong arm of man, either by the Bible or the bayonet."

Self-Government vs. External Control

Robert Winthrop's quote: without internal moral restraint by God's Word, external force (the bayonet) will control society.

Did you hear what he said? If you do not have the power and the grace of God to restrain yourself, there's always going to be someone who's going to restrain you. My wife can tell you that when we were teenagers even, if I wanted to see a police officer, I had to go uptown. And I not only had to go uptown, I had to look around. You would have to search for one. You know why? Because most people back in those days at least believed the Ten Commandments and most lived by the Ten Commandments, whether they were Christians or not. And there were very few police officers in our town. But today in that same town, you can't drive down the road without passing four or five police cars or see them parked everywhere. And the reason being is because we've lost the private moral restraint.

If we do not want the strong arm of man forcing us, we have to learn that which is right and holy and live according to the power of God within us. And let me tell you this, it is easy for someone who wants to do right and live right to live with other people who want to do right and live right as well. I want to point out four major things that were very important in the Old South. Some of you people are going to remember these and recognize these, and I want to tie them together for you at the end. The very first one that we must have in order to have a community, whether it's a community in the church or a community surrounding, is what I'm going to call Southern Hope. Listen to me carefully. Southern hope is nothing less than biblical hope. It is hope that is based upon the Bible and based upon Christianity. What most people have no idea about is the fact that the South was settled mostly by Scots-Irish people.

Four Pillars of Southern Community

Weaver introduces the four major elements that undergirded community in the Old South: Southern Hope, Southern Honor, Southern Heritage, and Southern Hospitality.

And the Scots-Irish were people who had a strong faith in the Word of God. And the Bible did indeed play a very prominent part in the lives of Southern men and women. We've not understood the extent of the role that the Bible played. In fact, you know that the southern states are known as the Bible Belt. You know how it got the name the Bible Belt?

Southern Hope: Biblical Hope

Southern hope is biblical hope rooted in the Bible. The South was settled by Scots-Irish with strong faith, and the Bible Belt label was originally mockery from the North.

It was not something that was given to us as a badge of honor. It was the North saying, "Well, those stupid people down there, they believe the Bible." And it was actually given to us as mockery and ridicule. And I'll explain why just momentarily. We've overlooked the theological aspect of the War of Northern Aggression. Now, when I talk about the War of Northern Aggression, you could call it the Second War for Independence, or you could call it Lincoln's War Against All Christian States, or you could call it the War Between the States, or you could call it the Civil War. There was nothing civil about it. And by the way, the reason I refer to that war as the War of Northern Aggression is it was Lincoln who called for 75,000 volunteers to invade the South. The South did not invade the North. The North invaded the South. And so when you think of that war, you have no idea, many times, of the theological significance of that war.

I want to give you a quote by James Henley Thornwell. Thornwell was a Presbyterian pastor. He not only was a Presbyterian pastor, he was an author. He was a man that really saw what was happening. And he died in 1862 after the war had begun, but before he died, he wrote this. "The parties in this conflict"—and he's talking about the North and the South—"the parties in this conflict are not merely abolitionists and slaveholders. They are atheists, socialists, communists, Red Republicans, Jacobins on the one side"—that would be the North—"and Friends of Order and Regulated Freedom on the other." That would be the South. "In one word, the world is the battleground."

"Christianity and atheism, the combatants, and the progress of humanity is at stake." So Thornwell is saying it was indeed a theological war. You see, by and large, the South was unabashedly and unashamedly Christian, and they believed the Bible to be the inspired word of God. On the other hand, by and large, the North had rejected the Bible as the Word of God, had rejected the Lord Jesus Christ, and had gone into Unitarianism, Transcendentalism, and Rationalism. Now let me tell you what I just did not say, okay? I did not say that everybody in the South was a Christian. Nor did I say that there were no Christians in the North. Of course there were Christians in the North. And yes, there were lost people in the South. I understand that. I just said, by and large, the Southern people were basically a Bible-oriented people. And by and large in the North, you had the Unitarians, you had rationalism. That is why the South was referred to as the Bible Belt. In other words, in rationalism, you elevated your mind, you elevated your thinking above the Word of God. And when you stop and think about it, there were people in the North that were called Copperheads. You know why they were called Copperheads? Because they sympathized with the South and they understood the South and they supported the South, although they were in the North. And so the elite in the North referred to them as Copperheads, which is a very poisonous snake who makes no sound like a rattlesnake.

Theological War: Christianity vs. Atheism

The War of Northern Aggression was a theological war between Christian South and rationalist North. Thornwell and others saw it as a battle for Christianity.

And so they were called simply Copperheads. Let me give you a couple of testimonies. Robert E. Lee is one of the finest Christian gentlemen that ever lived. Robert E. Lee said this, "The Bible is the book of books, a book which supplies the place of all others and cannot be replaced." He went on to say, "There are things in that old book that I may never be able to explain, but I accept them as the infallible Word of God and receive its teaching as inspired by the Holy Ghost. I prefer the Bible to any other book."

"There's enough in that to satisfy the most ardent thirst for knowledge, to open the way to true wisdom, and to teach the only road to salvation and eternal happiness. It is not above human comprehension and is sufficient to satisfy all desires." And likely, most of the people in the South believed in the Bible and they were not going to forsake it for humanistic religion. Many people viewed that war as a war on Christianity. Now let me explain something. Years ago I preached a message on the theology of culture. We have seen so many cultural changes in our lifetime. Do you understand that there cannot be a change in culture without a change in theology? Your theology has to change before your culture changes. If you would stop and think about nations like India, China, Pakistan, Iraq, Iran, we have diplomats in those countries. We have embassies in those countries. We give those countries money.

Southern Honor: The Glue of Community

Honor held families and communities together. The code of honor included honesty, martial courage, patriarchal dominion, and willingness to defend reputation.

Men were men and women were women. Men of honor worked, they provided, they protected and loved their wives and their families. Let me tell you something. In the Old South and in truly Southern people today, it is an honor to work. It is an honor to be independent. It is an honor not to be in debt. It is an honor not to have to depend upon the charity of others. It was an honor to be able to protect yourself and your family. You'd be surprised if you could go online and type in "code of honor in the old South." You know what you'll come up with? A code of honor in the old South.

Let me give it to you. The code of honor of Southern men required, number one, having a reputation for honesty and integrity. Southern men had a reputation for honesty and integrity. I was raised on a farm. I saw my father as a boy make multi-thousand dollar deals with other farmers. And all they did was shake hands. There were no contracts drawn up. They just shook hands.

And everybody did what they said they were going to do. I've seen my father and I've seen other farmers in that community. When one of the farmers died, those farmers went to the widow and said, "I had a deal with your husband. I owe him $10,000. Here is that money. You use it the way you see fit." And they would pay the widow. The man was dead. No one else would have ever known, but they were men of integrity and they were men of honesty and they were going to pay that which they owed.

And I saw that with my own eyes. There was a second thing and that is this: a code of honor in the old South meant you had a reputation for martial courage and strength. That meant you could fight and you were willing to fight. My father used to box professionally when he was a young man. He taught me to box, but I have only seen my father mad two times in my entire life. Only twice. The first time my sister and I went to the dentist, I was a little kid and my sister was not much older. I couldn't have been over seven or eight years old. And of course, my sister was upset. She was in the chair first, and I was in there waiting to get in the chair second. And my father asked the dentist if he wanted him to stay in there so he could help control us. The dentist said, "No, no, you wait outside."

"I'll take care of it." Well, when he tried to work on my sister, she got scared. She started crying. She started screaming. And you know what that dentist did? He took his hand. He pinched her nose and then put his hand over her mouth. He was going to smother her into submission. And when I saw that, it scared me and I started screaming and crying. And about that time, my dad opened that door and he saw that dentist trying to smother my sister. I saw my father reach with one hand and catch that dentist and hold him up against the wall and say, "If you ever touch my children again, you'll never be a dentist again, I can assure you."

And he dropped him and we walked out. That was the first time. That was the first time. There's a third one, and that is this: self-sufficiency and mastery defined as patriarchal dominion over a household of dependents. In other words, the man was the head of his house. He had his children under control. If they had slaves, they were under control. And the fourth one happened to be a willingness to use violence if you perceived that your honor and your reputation and your integrity and your honesty was challenged. Here's the second time I saw my father violent.

There was a big controversy going on in the farming community. I don't remember what it was. I have no idea. But all the farmers in that community went to the courthouse and we were in the courtroom. The building was packed out. My father and I were sitting in the back and the county agent was up behind the rostrum and he was speaking and he publicly called my father a liar. And I was sitting there, and I saw my dad stand up. And when dad stepped out into the aisle, he just started walking straight to the county agent. Before my father got there, within 10 feet, the county agent said, "No, no, no, no."

"It was not Mr. Weaver that lied. I'm the liar. I'm the one that lied. Mr. Weaver didn't lie." And when he said that, dad just turned around and went right back to the seat and sat down. But that was a code of honor in the old South. Men of every rank in the South believed that honor was required and that you're not going to let someone just simply destroy your testimony and your integrity and your honesty.

North Carolinian William Pettigrew gave this advice to his younger brother. Listen to what he said. "As far as it can be done, we should live peaceably with our associates. But as we cannot always do so, it is necessary occasionally to resist. And when our honor demands it, resistance should be done with courage." You know, I hope that reminds you of a scripture. How about Romans chapter 12 verse 18, where God said, "As much as lieth in you, live peaceably with all men." But notice what he said, "As much as lieth in you"—there's some men you can't live peaceably with. But God said, as much as you can, you live peaceably with all men. And southern men have always been fighters.

Southern Heritage: Birthright and Identity

Heritage is one's birthright, received from ancestors. Southerners have a goodly heritage, both culturally and as Christians, and should not bury the past.

You don't only have Southern hope, you had Southern honor. And then thirdly, there's Southern Heritage. Heritage is the status acquired by a person through birth. You could say it like this. It is your birthright. We're born with our heritage. Everything we have, we got from our ancestors. If you are a Southerner, you're just a son of the South. That's all there is to it.

We have a lot of northern people who live around us, and a lot of them have bumper stickers on their cars that read this: "I was not born in the South, but I got here as quickly as I could." You don't ever hear anybody retiring and moving up north. They always move down south, of course. But your heritage is that which you are born with. You know, a Southerner cannot help being Southern. I never will forget when I was in the university, I had to take a class in voice and diction. And Mr. Pratt was my voice and diction teacher. And he was from the north. And he told me one day after my recitation, he said, "Mr. Weaver, you still have a southern accent." And it went all over me. And I said, "Mr. Pratt, do you know why I have a southern accent?" He said, "Why?"

I said, "Because I was born in the South. And I like my southern accent. And I'm planning on keeping my southern accent." I try to tell people, I'll show you how southern I am. I don't care one thing about football, baseball, basketball. I don't care anything about a ball. I don't. I don't watch football. I don't watch baseball. I don't even have a TV. But I will tell you this, if I pass by a TV in someone's house or in some store and I see the Atlanta Falcons playing a northern team, guess what? I want the Atlanta Falcons to win. I do. And I don't even care anything about football. Same thing with baseball. If I watch a UFC match and here's a Southerner fighting a Northerner, I want the Southerner to win. If I see an American fighting a Russian, guess what? I want the American to win. If I see a Christian fighting a pagan, guess what? I want the Christian to win.

Do you realize the psalmist said in Psalm 16 in verse 6,

Scripture Reading — Psalm 16:6

"The lines have fallen unto me in pleasant places; yea, I have a goodly heritage."

And we do have a good heritage. The psalmist also said in Psalm 61 in verse 5, "For thou, Lord, hast heard my vows." Listen, "Thou hast given me the heritage of those that fear thy name." We have a heritage, not only as Southerners, but as Christians. You say, "But I'm from the North." Well, you still have a heritage. It may not be as right as ours, but I'm teasing. I know some are born in the North. I understand that. But what I'm saying is you have a heritage regardless, but if you're a Christian, you have a real Christian heritage as well. You understand that.

It was Major R. E. Wilson who said this, "If I ever disown or repudiate or apologize for the cause for which Lee fought and Jackson died, let the lightnings of heaven rend me and the scorn of all good men and true women be my portion. Sun, moon, stars all fall on me when I cease to love the Confederacy. 'Tis the cause and not the fate of the cause that is glorious." And by the way, I hope you know the war was not over slavery. Had nothing to do with it. Nothing to do with it at all. You say, "Well, Lincoln issued the Emancipation Proclamation." Yes, he did. He made it effectual in January the 1st, 1863. But he wrote it in September 1862. If he was really concerned about slaves, why didn't he make it effective in September instead of January? And why would he release all the slaves in the South where he had no authority and refused to release the slaves in the North and in the Southern places where the North had already conquered and refused to let them be free? Ah, and Lincoln himself testifies that the Emancipation Proclamation was nothing more than a military measure. It says that in the proclamation. You need to listen to that message I preached on Lincoln and the Emancipation Proclamation.

Most people have never read it. The proclamation never freed one slave, not one, not one. Now, let me just show you about Southern heritage, Southern honor, Southern hope. N. B. Littlejohn sent his son off to fight the Yankees in the War of Northern Aggression. He gave him some counsel that I doubt any living man today would give to his son. But here's what he said. "My son, I grasp your hand probably for the last time upon earth. You're going to meet the dangers and hardships consequent to a soldier's life. You may fill a soldier's grave. Let me impress upon your mind to never fill it dishonorably. Ever be at your post of duty, be an honor to our beloved Southland, go where your superiors order you, never turn your back upon the foe except when deemed necessary by your superior officers.

Be true to your God, yourself, and your country. Never bring reproach upon your beloved Southland and yourself. Never desert your country. And if necessary, die at your post of honor." That was a father giving counsel to his son as he went off to fight. Henry Grady, who was actually the editor of the Atlanta Constitution back when the Atlanta Constitution was something. And Henry Grady is the man after which the Grady Memorial Hospital in Atlanta is named. But Henry Grady, on December the 21st, 1886, was giving a speech before the New England Society in New York City.

And I want you to listen to what he said. His address was on the New South. And then he said this in concluding. He says, "The South has nothing for which to apologize. She believes that the late struggle between the states was war and not rebellion, revolution and no conspiracy. And that her convictions were just as honest as yours. I should be unjust to the dauntless spirit of the South and to my own convictions if I did not make this plain in your presence. The South has nothing to take back."

"In my native town of Athens, Georgia, is a monument that crowns its central hill." That's a Confederate monument. "A plain white shaft, deep cut into its shining side, is a name dear to me above all the names of men, that of a brave and simple man who died a brave and simple faith. Not for all the glories of New England from the Plymouth Rock all the way would I exchange the heritage he left me in that soldier's death. To the foot of that I shall send my children's children to reverence him who ennobled their name with his heroic blood." What did he say? He said, "I don't care about your Plymouth Rock. I don't care about all this thing. I'm going to send my grandchildren and my great grandchildren to that Confederate monument."

Why would he do that? And the answer is because he understood what the South was fighting for. And by the way, the South was indeed fighting for independence and for truth and righteousness. In fact, I will tell you this, the Confederate soldiers were fighting to prevent the very thing that we have today, a humanistic, godless government that seeks to control every area of our lives. That's exactly why they were fighting. Robert L. Dabney, who was a Presbyterian pastor, a theologian, he was also A. D. Kemp, Chief of Staff to Stonewall Jackson. He was speaking at the commencement of Hampden-Sydney College in 1882. And by this time, everybody's talking about the New South. Listen to what he says. "It behooves the New South in dismissing the animosities of the past to see to it that they retain all that was true in its principles or ennobling in its example. There are those pretending to belong to this company who exclaim, 'Let us bury the dead past.'

'The issues are all antiquated and have no more practical significance. Let us forget the passions of the past. We're in a new world. It's new questions alone now that concern us.' I rejoin," he says, "be sure that the former issues are dead before you really bury them. There are issues that cannot die without the death of the people of their honor, their civilization and their greatness. Take care that you do not bury too much while burying the dead past. that you do not bury the inspiring memories of the great patriots whose actions, whether successful or not, are the eternal glory of your race and your section, the influence of their virtues, the guiding precedence of their histories? Will you bury the names and memories of a Jackson and Lee and their noble army of martyrs? Will you bury true history whose years are those of the God of truth?" You cannot bury history. History is nothing more than God's eternal decree coming to pass in time.

And when you begin to throw away your hope and your honor and your heritage, you're destroying everything that will make the foundation for community. There's one other and that is Southern hospitality. Southern hospitality. Do you realize the South is the most friendly and the most hospitable section of the entire country? All Southerners speak to each other. Doesn't matter whether we know anybody or not. I drive down the road and I pass people on tractors and they're waving. You can't pass an automobile. You can't walk on the sidewalk without someone speaking to you, black or white, it doesn't matter. They either nod their head or they wave or they speak. They say something.

Study Guide

Major Themes

Biblical Definition of Community

Summary: True community requires common culture, heritage, and faith; mere geographic proximity or shared government is insufficient.

Evidence: Weaver states, 'Where there is no commonality, there is no community' and explains the Latin root communitas meaning 'that which is held in common.'

Theological Foundation of History and Society

Summary: History is God's eternal decree unfolding, and societal change requires theological change; the War of Northern Aggression was fundamentally a theological war.

Evidence: Weaver says, 'History is nothing more than God's eternal decree coming to pass in time' and quotes Thornwell calling the conflict 'Christianity and atheism, the combatants.'

Southern Hope as Biblical Hope

Summary: The Old South's hope was rooted in the Bible, contrasting with Northern rationalism; this hope is essential for community.

Evidence: Weaver explains, 'Southern hope is nothing less than biblical hope' and notes the South was settled by Scots-Irish with strong faith.

Southern Honor as Social Glue

Summary: Honor, including honesty, courage, and defense of reputation, held families and communities together; loss of honor leads to societal decay.

Evidence: Weaver describes the code of honor: 'a reputation for honesty and integrity... martial courage and strength... willingness to use violence if honor was challenged.'

Southern Heritage as Identity

Summary: Heritage is a birthright from ancestors; Southerners should cherish their heritage and not bury the past, as it provides identity and continuity.

Evidence: Weaver quotes Psalm 16:6 and Dabney's warning not to bury 'the inspiring memories of the great patriots.'

Southern Hospitality as Christian Duty

Summary: Hospitality, including sharing meals and caring for neighbors, is a biblical command and a hallmark of Southern culture that fosters community.

Evidence: Weaver cites Romans 12:13 and 1 Peter 4:9, and gives examples of traveler's rooms and community support.

The Necessity of Self-Government under God's Law

Summary: Without internal moral restraint by God's Word, external force will control society; communities must be built on God's law to avoid curse.

Evidence: Weaver quotes Robert Winthrop: 'Men must necessarily be controlled... either by the Bible or the bayonet.'

The Church as a Unified Community of Faith

Summary: The church should be a community of one Lord, one faith, one baptism, but modern divisions prevent this unity.

Evidence: Weaver states, 'What is the church supposed to be? The church is supposed to be the community of faith.'

Key Arguments

Community Requires Commonality

Summary: Without shared culture, heritage, and faith, there is no true community; diversity and multiculturalism undermine community.

Evidence: Weaver argues, 'Multiculturalism, diversity, and unbiblical ideologies... do not and cannot promote community.'

The War of Northern Aggression was Theological

Summary: The Civil War was fundamentally a conflict between Christian South and atheistic/rationalist North, not merely about slavery.

Evidence: Weaver quotes Thornwell: 'The parties in this conflict are not merely abolitionists and slaveholders. They are atheists, socialists, communists... on the one side... and Friends of Order... on the other.'

Societies Must Be Built on God's Law

Summary: Rebuilding society on man's law brings God's curse; only God's law can produce a blessed community.

Evidence: Weaver references the curse of Jericho (Joshua 6:26) and says, 'If our communities are going to be resurrected, they must be resurrected according to God's terms.'

Honor is Essential for Social Cohesion

Summary: The code of honor in the Old South—honesty, courage, patriarchal responsibility, and defense of reputation—was the glue that held community together.

Evidence: Weaver states, 'Honor was the glue that held the family and the community together' and lists the four components of the code.

Heritage Must Not Be Buried

Summary: Southerners must retain their heritage and not forget the principles and examples of their ancestors, as heritage provides identity and continuity.

Evidence: Weaver quotes Dabney: 'Take care that you do not bury too much while burying the dead past... the inspiring memories of the great patriots.'

Hospitality is a Biblical Mandate and Cultural Strength

Summary: Southern hospitality, rooted in Scripture, fosters community through sharing, fellowship, and mutual care.

Evidence: Weaver cites biblical commands (Rom. 12:13; 1 Pet. 4:9) and gives examples of traveler's rooms and community support.

Individual and Family Righteousness is Foundational

Summary: Communities and churches cannot be resurrected without resurrected individuals and families living according to God's Word.

Evidence: Weaver says, 'You cannot have a resurrected community with unresurrected people.'

Loss of Commonality Causes Division

Summary: Modern societal division stems from having nothing in common; without biblical communities, we cannot comfort and edify one another.

Evidence: Weaver concludes, 'We no longer have any commonality. And where there is no commonality, there is no community.'

Scripture References

1 Thessalonians 5:9-11

Context: Weaver reads this passage as the biblical foundation for the message, emphasizing the command to comfort and edify one another.

Joshua 6:26

Context: Used to illustrate the curse on rebuilding Jericho, warning that building society on man's law brings God's curse.

1 Kings 16:34

Context: Referenced as the fulfillment of the curse on Jericho, where the rebuilder sacrificed his sons.

Romans 12:18

Context: Cited in connection with the code of honor: 'As much as lieth in you, live peaceably with all men,' acknowledging limits to peace.

Proverbs 29:23

Context: Quoted to support the idea that honor upholds the humble in spirit, contrasting with pride.

Galatians 6:1

Context: Used to illustrate restoring a brother in meekness, reflecting the gentleman's forbearing use of power.

Proverbs 11:16

Context: Quoted: 'A gracious woman retaineth honor,' supporting the description of a Southern lady.

Psalm 16:6

Context: Quoted: 'The lines have fallen unto me in pleasant places; yea, I have a goodly heritage,' affirming Southern heritage.

Psalm 61:5

Context: Quoted: 'Thou hast given me the heritage of those that fear thy name,' linking heritage to fearing God.

Romans 12:13

Context: Cited as a command to distribute to the necessity of saints and be given to hospitality.

1 Peter 4:9

Context: Quoted: 'Use hospitality one to another without grudging,' as a biblical mandate for hospitality.

1 Timothy 3:2

Context: Cited to show that a bishop must be given to hospitality.

Titus 1:8

Context: Cited to show that a bishop must be a lover of hospitality.

2 Kings 4

Context: Referenced as the biblical example of a traveler's room built for Elisha, paralleling Southern traveler's rooms.

Judges 12

Context: Used to illustrate how language can divide, as 42,000 were killed for mispronouncing 'Shibboleth.'

Historical References

Robert Winthrop (1809-1894)

Context: Former Speaker of the House, quoted on the necessity of self-government by the Bible or control by the bayonet.

James Henley Thornwell (1812-1862)

Context: Presbyterian pastor who viewed the Civil War as a theological conflict between Christianity and atheism.

Robert E. Lee (1807-1870)

Context: Confederate general, quoted on the Bible as the book of books and his definition of a gentleman; examples of his hospitality.

Basil Manly (1798-1868)

Context: Baptist pastor and chaplain to the Provisional Confederate Congress, viewed secession as a Christian reform movement.

W. W. Bennett

Context: Chaplain who wrote 'The Great Revival and the Confederate Armies,' reporting 150,000 conversions in the Southern army.

Varina Davis (1826-1906)

Context: Wife of Confederate President Jefferson Davis, quoted on the definition of a lady.

Henry Grady (1850-1889)

Context: Editor of the Atlanta Constitution, quoted on the South having nothing to apologize for and honoring Confederate heritage.

Robert L. Dabney (1820-1898)

Context: Presbyterian pastor and Stonewall Jackson's chief of staff, warned against burying the South's heritage and principles.

Benjamin Whipple (1822-1901)

Context: Northern bishop who toured the South in 1843-44, noting Southern hospitality and criticizing abolitionist exaggerations.

Sitting Bull (c. 1831-1890)

Context: Lakota Sioux chief whose speech at the 1883 Northern Pacific Railroad opening was mistranslated to hide his true message.

Important Quotes

History is nothing more than God's eternal decree coming to pass in time.

Significance: Establishes the theological framework for understanding history and community.

Where there is no commonality, there is no community.

Significance: Core thesis that community requires shared culture, heritage, and faith.

Men, in a word, must necessarily be controlled by a power within them or a power without them, either by the word of God or the strong arm of man, either by the Bible or the bayonet.

Significance: Robert Winthrop's quote emphasizing the necessity of self-government under God's law.

A true gentleman of honor feels humbled himself when he cannot help but humbling others.

Significance: Robert E. Lee's definition of a gentleman, reflecting Christian humility.

The people of the southern states are generally much more hospitable than the northerners. And the difference must be attributed to the fact that they're not such money-loving people.

Significance: Northern bishop Benjamin Whipple's observation of Southern hospitality.

We no longer have any commonality. And where there is no commonality, there is no community.

Significance: Concluding statement on the cause of modern division.

Discussion Questions

What does it mean that 'history is nothing more than God's eternal decree coming to pass in time,' and how should that affect our view of current events?

Context: Weaver's opening statement about the importance of history.

In what ways does our modern society lack 'commonality,' and how does that hinder true community?

Context: Weaver's definition of community and critique of multiculturalism.

How can the church better embody the 'community of faith' with one Lord, one faith, one baptism?

Context: Weaver's description of the church as community.

What would it look like to rebuild our communities on God's law rather than man's law?

Context: Weaver's challenge about rebuilding society after collapse.

How does the loss of 'private moral restraint' lead to increased external control, and what can we do to restore it?

Context: Weaver's illustration of fewer police in the past due to moral restraint.

In what ways can we cultivate biblical hope, honor, heritage, and hospitality in our families and churches today?

Context: Weaver's four pillars of Southern community.

How does the code of honor described (honesty, courage, patriarchal responsibility, defense of reputation) align with or challenge biblical teaching?

Context: Weaver's description of Southern honor.

What aspects of our Christian heritage should we refuse to 'bury,' and how can we pass them on to the next generation?

Context: Weaver's use of Dabney's warning about burying the past.

Applications

Cultivate Biblical Hope

Summary: Anchor your hope in the Bible and Christianity, refusing to let humanistic ideologies alter your thinking.

Evidence: Weaver says, 'We're not giving up on the Word of God... we're going to act upon that Bible.'

Practice Honor in Daily Life

Summary: Men should be men of honesty, integrity, and courage; women should cultivate femininity and graciousness, as described in the code of honor.

Evidence: Weaver describes the code of honor and quotes Varina Davis on being a lady.

Cherish and Pass On Heritage

Summary: Value your birthright as a Christian and as a Southerner (or your own heritage), and teach it to your children.

Evidence: Weaver quotes Psalm 16:6 and Henry Grady's commitment to send his grandchildren to the Confederate monument.

Show Hospitality

Summary: Be hospitable by sharing meals, opening your home, and caring for neighbors in need, as a biblical command.

Evidence: Weaver cites Romans 12:13, 1 Peter 4:9, and gives examples of traveler's rooms and community support.

Build Community on God's Law

Summary: In your family and church, prioritize God's law as the foundation for all relationships and decisions.

Evidence: Weaver warns that building on man's law brings a curse, referencing Jericho.

Pursue Self-Government by God's Grace

Summary: Develop internal moral restraint through the Word of God to avoid the need for external control.

Evidence: Weaver quotes Winthrop: 'either by the Bible or the bayonet.'

Comfort and Edify One Another

Summary: Actively seek to comfort and build up fellow believers in your church community.

Evidence: Weaver opens with 1 Thessalonians 5:11 and asks when we last experienced this.

Pray and Work Together as a Community

Summary: Come together for prayer and mutual aid in times of need, as the Old South communities did.

Evidence: Weaver describes community prayer meetings for rain and rebuilding barns.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T04:26:13Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T16:45:57Z

Clean Transcript

Community In The Old South and Confederacy

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Different. I hope and I pray it's going to answer some questions even based upon what your pastor has just said. I want to bring a message which I have entitled "Southern Community in the Old South." Just recently I was at Warren Luke’s father's church in a conference and the entire conference was on community. And he called me and he asked me, he said, "Would you please bring a message on community in the old South and even in the Confederacy? What it was like back in the old days."
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I said, "I'd be happy to do that." So some of the things I'm going to be saying tonight, if you are unsure of, I can point you to books. I can point you to sermons. And I would encourage everyone, if you've never heard the message I preached many years ago on the biblical philosophy of history, I would encourage you to hear that message because you have no idea really and truly how important history is. History is nothing more than God's eternal decree coming to pass in time. And when you understand history, you have to understand it in a theological framework.
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So I want you to open your Bibles, if you would, to 1 Thessalonians chapter 5. We're going to read verses 9 through 11. But the emphasis is going to be on verse 11, but I'm going to be saying an awful lot of things tonight in light of this. So notice 1 Thessalonians chapter 5, and let's begin reading there with verse 9. The Bible says, "For God hath not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him. Wherefore, comfort yourselves together, and edify one another even as also you do." Now, that's a very interesting verse where God says you are to comfort yourselves together and you are to edify one another.
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So here's a good question. When is the last time you've been comforted in your community? When's the last time you've been edified in your community? In times past, I've preached two of the messages on community. One of them is entitled "The Necessity of Community," and the second one is entitled "Community Peace and Protection." While I might refer to a quote or two from there, this message is totally and completely different from those two messages. We use the word community very loosely. We think we understand the word, but in reality, we really do not. If you would go to dictionary.com on the internet and type in the word community, you're going to come up with two definitions. One of them is this. Listen carefully.
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A social group of any size whose members reside in a specific locality, share government, and often have a common cultural and historical heritage. The second definition is a group of men or women leading a common life according to a rule. You know, when you read that definition, we oftentimes understand the certain geographical location. We also understand sharing in government, but we never hardly ever grasp the fact of a common cultural and historical heritage.
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When you think about the nation of Israel, everybody knows that it was divided into twelve tribes. But what you might not realize is those tribes were also divided into families. And even those families were then divided into clans. If you would read 1 Chronicles 1–9, you'll find the divisions of even all the tribes. If you were to take the tribe of Levi, you, of course, had the Kohathites, you had the Merarites, you had the Aaronites, you had all of them.
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And each one was a family and each one was a clan. And each one had their own individual insignia or flag. So when we grasp the locality, you know, we're living here in this community, we're living in this area, and we understand sharing government, but we never ever really grasp the common culture and heritage. And moreover, if we are Christians, we are certainly supposed to be living according to a common rule, and that common rule happens to be the Word of God. So, just because a group of people are grouped together geographically, and just because a group of people might be sharing government, that does not mean that you have community. You cannot have community without a common cultural heritage and the same faith. Let me point out the fact that when America was first begun, when America was first begun, most people have never understood that our founding fathers basically had one faith, one culture, and one heritage.
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Now, to prove that, all you have to do is look at the original charters and constitutions, and I happen to have every one of them from the original colonies. And every one of the original colonies and states had in their constitution that no one can hold a public office in this state or in this colony unless they confess faith in Jesus Christ and believe in the inspiration both of the Old and New Testaments. Did you know that even Massachusetts, as liberal as it is today, in 1644, they said the laws of this colony shall be the laws of God as given through Moses. Now, you may have had different denominations, but it's still every one of those denominations at least confessed that the Bible was the Word of God and Jesus Christ indeed was the Son of God.
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So what has happened since that time? Since that time, we are now a conglomeration of cultures, faiths, heritages, ethnicities, ideologies, which always determine our political, religious, and economic views. And there is no way in the world that you can have community with all these divisions. What we have today is we have fighting. We have fighting going on just to see who's going to take control. And it's not just the Republicans versus the Democrats. No. You have now in this country a bunch of Muslims who are fighting for Sharia law. You have Christians who are saying, "No, we don't want Sharia law, we want biblical law." Then you have the Atheists and the Anarchists saying, "No, we just don't want any law whatsoever." And so instead of having a common faith or a common culture or a common heritage, all you have now is just simply fighting.
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A Christian friend of mine who is a good thinker, he sent me a quote, one that he thought through and put out, and I want to give it to you. And he's talking about Civil War II, OK? Listen carefully to what he said. He said, "Civil War II will likely be fought on the basis of conflicting cultures, identity, and ideology. We all understand the concept of nation in the geopolitical sense. Biblically, however, nation or ethnos—and ethnos is the Greek word for it—biblically, however, nation or ethnos is not an amalgamated conglomeration of people from different linguistic, cultural, political, or religious persuasions. It is a particular group of people akin to a large extended family."
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"Thus, conventions, customs, ethics, values, laws, and its applications suitable, desirous, and effective in one area are odious and even repugnant to the other. It should be noted, however, that ethnicity ought not to be an essential factor, but integration and a degree of conformity is essential to any immigration policy." Listen to this last sentence. "Further, while aliens and sojourners are a blessing to godly theonomic societies"—that is societies ruled by God's law—"they are a curse to a rebellion, a rebellious and antinomian society." And that's the truth. That is absolutely true.
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You see, multiculturalism, diversity, and unbiblical ideologies that are deficient in the concept of history and heritage do not and cannot promote community. Think of the word community. The word "com" is a preposition, which means "with." And the last part of that word is "unity." The word community basically means "with unity." It speaks of a people that are unified and that are one. We get the English word community from the Latin word communitas, which literally means "that which is held in common."
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So let me put it like this. Where there is no commonality, there is no community. The one reason, or at least one big reason, is you can live on the same street and in the same neighborhood with a large number of people and never even know who they are. It's because you have nothing in common with them. Why in the world would you want to visit with someone with whom you completely differ and disagree? Why in the world would you want a friendship with someone whom you cannot even understand and they cannot even understand you?
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You see, the truth of the matter is this. We have the old adage, "Birds of a feather flock together," and that's true. We tend to gravitate to people who believe like we believe, think like we think, have the heritage that we have. And you see, it's the same thing in the church. What is the church supposed to be? The church is supposed to be the community of faith. No, we confess that we have one Lord, one faith, one baptism. So if we have one Lord, that means he is sovereign. We have one faith, that means we believe the same thing. We have one baptism, that means we're unified in Jesus Christ.
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When you look around today, and your pastor was talking about revival, when you look around today at our communities, the people that congregate in certain areas, notice if you would please how horrible most communities really are. We need resurrected communities, but resurrection is always on God's terms. Here's a question that I like to ask. If our society collapsed tomorrow and you had the opportunity to rebuild from the bottom up, what law system would you use to rebuild society?
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You only have two choices. You can either rebuild using God's law system, or you can rebuild using man's law system. And you say, "Well, I'm going to take the best that man can give, and that's what I'm going to build with." If you're going to build with the best that man can give, you might as well not build, because it's going to be under the curse of God. You remember how God cursed Jericho in the book of Joshua chapter 6 in verse 26? Joshua said this, "Joshua adjured them at that time, saying, 'Cursed be the man before the Lord that riseth up and buildeth this city Jericho.'"
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"He shall lay the foundation thereof in his firstborn, and he shall set up the gates thereof in his youngest son." What does that mean? It means that the man who rebuilt Jericho sacrificed his firstborn son, whose name was Abiram, when he laid the foundation and he sacrificed his youngest son, Segub, when he set up the gates thereof. And you will find that in 1 Kings 16, verse 34. So here it is. You can take the best that man can give you, and it's still under the curse of God.
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So if our communities are going to be resurrected, they must be resurrected according to God's terms and built according to God's law. And we have to live our lives in light of that. Let me remind you of something. The communities are made up of individuals first and families second. What that means is simply this, that you are responsible to live wholly and godly before God as an individual, and then secondly, your family comes in. And our communities, our churches, are never going to be any better than the individuals that are in them and the families that are in them. You cannot have a resurrected community with unresurrected people. You cannot have a spiritual church or a spiritual community with unspiritual people. It's just that simple. You cannot have a community. You cannot have a church that functions the way it should, unless individuals and families are willing to function the way they should. You cannot have the blessings of God upon a community or a church that is filled with rebellious individuals. It's impossible. Robert Winthrop.
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who lived from 1809 to 1894. He was a congressman and a former Speaker of the House. And he was addressing the Massachusetts Bible Society in 1849. And I want you to listen to what he said. "All societies of men must be governed in some way or the other. The less they have of stringent self-government, the more they must have of individual self-government. The less they rely on public law or physical force, the more they must rely on private and moral restraint. Men, in a word, must necessarily be controlled by a power within them or a power without them, either by the word of God or the strong arm of man, either by the Bible or the bayonet."
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Did you hear what he said? If you do not have the power and the grace of God to restrain yourself, there's always going to be someone who's going to restrain you. My wife can tell you that when we were teenagers even, if I wanted to see a police officer, I had to go uptown. And I not only had to go uptown, I had to look around. You would have to search for one. You know why?
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Because most people back in those days at least believed the Ten Commandments and most lived by the Ten Commandments, whether they were Christians or not. And there were very few police officers in our town. But today in that same town, you can't drive down the road without passing four or five police cars or see them parked everywhere. And the reason being is because we've lost the private moral restraint.
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If we do not want the strong arm of man forcing us, we have to learn that which is right and holy and live according to the power of God within us. And let me tell you this, it is easy for someone who wants to do right and live right to live with other people who want to do right and live right as well. I want to point out four major things that were very important in the Old South. Some of you people are going to remember these and recognize these, and I want to tie them together for you at the end. The very first one that we must have in order to have a community, whether it's a community in the church or a community surrounding, is what I'm going to call Southern Hope. Listen to me carefully. Southern hope is nothing less than biblical hope. It is hope that is based upon the Bible and based upon Christianity. What most people have no idea about is the fact that the South was settled mostly by Scots-Irish people.
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And the Scots-Irish were people who had a strong faith in the Word of God. And the Bible did indeed play a very prominent part in the lives of Southern men and women. We've not understood the extent of the role that the Bible played. In fact, you know that the southern states are known as the Bible Belt. You know how it got the name the Bible Belt?
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It was not something that was given to us as a badge of honor. It was the North saying, "Well, those stupid people down there, they believe the Bible." And it was actually given to us as mockery and ridicule. And I'll explain why just momentarily. We've overlooked the theological aspect of the War of Northern Aggression. Now, when I talk about the War of Northern Aggression, you could call it the Second War for Independence, or you could call it Lincoln's War Against All Christian States, or you could call it the War Between the States, or you could call it the Civil War. There was nothing civil about it. And by the way, the reason I refer to that war as the War of Northern Aggression is it was Lincoln who called for 75,000 volunteers to invade the South. The South did not invade the North. The North invaded the South. And so when you think of that war, you have no idea, many times, of the theological significance of that war.
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I want to give you a quote by James Henley Thornwell. Thornwell was a Presbyterian pastor. He not only was a Presbyterian pastor, he was an author. He was a man that really saw what was happening. And he died in 1862 after the war had begun, but before he died, he wrote this. "The parties in this conflict"—and he's talking about the North and the South—"the parties in this conflict are not merely abolitionists and slaveholders. They are atheists, socialists, communists, Red Republicans, Jacobins on the one side"—that would be the North—"and Friends of Order and Regulated Freedom on the other." That would be the South. "In one word, the world is the battleground."
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"Christianity and atheism, the combatants, and the progress of humanity is at stake." So Thornwell is saying it was indeed a theological war. You see, by and large, the South was unabashedly and unashamedly Christian, and they believed the Bible to be the inspired word of God. On the other hand, by and large, the North had rejected the Bible as the Word of God, had rejected the Lord Jesus Christ, and had gone into Unitarianism, Transcendentalism, and Rationalism.
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Now let me tell you what I just did not say, okay? I did not say that everybody in the South was a Christian. Nor did I say that there were no Christians in the North. Of course there were Christians in the North. And yes, there were lost people in the South. I understand that. I just said, by and large, the Southern people were basically a Bible-oriented people. And by and large in the North, you had the Unitarians, you had rationalism. That is why the South was referred to as the Bible Belt. In other words, in rationalism, you elevated your mind, you elevated your thinking above the Word of God. And when you stop and think about it, there were people in the North that were called Copperheads. You know why they were called Copperheads? Because they sympathized with the South and they understood the South and they supported the South, although they were in the North. And so the elite in the North referred to them as Copperheads, which is a very poisonous snake who makes no sound like a rattlesnake.
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And so they were called simply Copperheads. Let me give you a couple of testimonies. Robert E. Lee is one of the finest Christian gentlemen that ever lived. Robert E. Lee said this, "The Bible is the book of books, a book which supplies the place of all others and cannot be replaced." He went on to say, "There are things in that old book that I may never be able to explain, but I accept them as the infallible Word of God and receive its teaching as inspired by the Holy Ghost. I prefer the Bible to any other book."
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"There's enough in that to satisfy the most ardent thirst for knowledge, to open the way to true wisdom, and to teach the only road to salvation and eternal happiness. It is not above human comprehension and is sufficient to satisfy all desires." And likely, most of the people in the South believed in the Bible and they were not going to forsake it for humanistic religion. Many people viewed that war as a war on Christianity.
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Now let me explain something. Years ago I preached a message on the theology of culture. We have seen so many cultural changes in our lifetime. Do you understand that there cannot be a change in culture without a change in theology? Your theology has to change before your culture changes. If you would stop and think about nations like India, China, Pakistan, Iraq, Iran, we have diplomats in those countries. We have embassies in those countries. We give those countries money.
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We try to teach them democracy. And everything that we give them is thrown away, or taken and abused and misused. Why? They will never change unless their theology changes. You cannot have a change in culture without having a change in theology. Some of you will remember there was a movie made years ago, "Black Hawk Down." You remember that movie? And it was when the Americans went into Somalia to capture the warlord Idi Amin, I think. Not Idi Amin. What was his name? I forget his name. Idi Amin was in the Congo. But whatever his name was, they went there to capture him. And this movie is about that.
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And it came on TV and I watched it. And, you know, I thought, "Well, it's all right." And about a year later, it came back on TV and I decided to watch it again. And I was so thankful I did. Because although they kill some of the pilots, they had one pilot and they had him tied up against the wall. They had beaten him mercilessly. He was bloody. And one of the warlords said this, and I'm paraphrasing a little bit, but here's what he said.
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In essence, "You stupid Americans, you think you can come over here and cram your democracy down our throats and keep us from killing each other? Listen," and he went on and I'm quoting now. And he said, "When killing has been a way of life for us for a thousand years." That was their culture. Why is it that we can send grain to India and most of the grain is destroyed because they believe in reincarnation? They worship everything.
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They allow the rats to eat it. They allow the cows to eat it. They defecate in it. It doesn't matter. You're never going to change anyone's culture until you change their theology. And when you think about what happened in that war, here you have the group of people, and if you want to read the book, "The Secret Six" by Otto Scott, I would encourage you to read that book. Here you had a group of people who thought that they could mold the South and mold America according to their own ideas and according to their own whim. And all they wanted to do was impose their will upon the South. So in order to change the South, they had to change our culture. In order to change our culture, they had to change our theology. And when that failed, when the South lost the war, then they imposed reconstruction. What was Reconstruction? It was nothing more than a way to get us to think and act the way the elite in those New England states wanted us to think and act.
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By the way, you still have the same elite today. You still have the same group. And probably most of the time, descendants of that same group as well. Have you ever stopped to think about political correctness? Do you know what political correctness is? It's reconstructionism. It's designed to make everybody think alike, to make us little robots so that we can say alike. It's kind of like the professor in England was fired because he refused to address a six-foot-one bearded man as "ma'am." I'm serious. I'm serious. This is political correctness.
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What we don't understand is the theological significance of that war. Basil Manly, who's a Baptist pastor, and he was a chaplain to the Provisional Confederate Congress, viewed secession not as a rebellion, but as a Christian reform movement. W. W. Bennett, if you've never read the book, "The Great Revival and the Confederate Armies," you need to read that book. W. W. Bennett was a chaplain. He said 150,000 men in the Southern Army were converted to Jesus Christ. There were two great revivals in that army.
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But here's what he said concerning the soldiers. He said, "Their conviction of right in what they did were second only to their convictions of the truth of the Christian religion. Nor has the stern logic of events eradicated this conviction from the Southern mind. The cause is lost, but its principles still live and must continue to live so long as there remain in human nature any perception and appreciation of justice, truth, and virtue." So there is indeed Southern hope.
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In other words, we're not giving up on the Word of God. We're not giving up on the Lord Jesus Christ. We believe the Bible is true, and we're going to act upon that Bible, and we're not going to allow anyone or anything to alter our thinking. So there has to be Southern hope. There's a second thing that you must have to have a real community and community even in the church, and that is Southern honor. Now, honor was the glue that held the family and the community together.
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Men were men and women were women. Men of honor worked, they provided, they protected and loved their wives and their families. Let me tell you something. In the Old South and in truly Southern people today, it is an honor to work. It is an honor to be independent. It is an honor not to be in debt. It is an honor not to have to depend upon the charity of others. It was an honor to be able to protect yourself and your family. You'd be surprised if you could go online and type in "code of honor in the old South." You know what you'll come up with? A code of honor in the old South.
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Let me give it to you. The code of honor of Southern men required, number one, having a reputation for honesty and integrity. Southern men had a reputation for honesty and integrity. I was raised on a farm. I saw my father as a boy make multi-thousand dollar deals with other farmers. And all they did was shake hands. There were no contracts drawn up. They just shook hands.
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And everybody did what they said they were going to do. I've seen my father and I've seen other farmers in that community. When one of the farmers died, those farmers went to the widow and said, "I had a deal with your husband. I owe him $10,000. Here is that money. You use it the way you see fit." And they would pay the widow. The man was dead. No one else would have ever known, but they were men of integrity and they were men of honesty and they were going to pay that which they owed.
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And I saw that with my own eyes. There was a second thing and that is this: a code of honor in the old South meant you had a reputation for martial courage and strength. That meant you could fight and you were willing to fight. My father used to box professionally when he was a young man. He taught me to box, but I have only seen my father mad two times in my entire life. Only twice.
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The first time my sister and I went to the dentist, I was a little kid and my sister was not much older. I couldn't have been over seven or eight years old. And of course, my sister was upset. She was in the chair first, and I was in there waiting to get in the chair second. And my father asked the dentist if he wanted him to stay in there so he could help control us. The dentist said, "No, no, you wait outside."
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"I'll take care of it." Well, when he tried to work on my sister, she got scared. She started crying. She started screaming. And you know what that dentist did? He took his hand. He pinched her nose and then put his hand over her mouth. He was going to smother her into submission. And when I saw that, it scared me and I started screaming and crying. And about that time, my dad opened that door and he saw that dentist trying to smother my sister. I saw my father reach with one hand and catch that dentist and hold him up against the wall and say, "If you ever touch my children again, you'll never be a dentist again, I can assure you."
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And he dropped him and we walked out. That was the first time. That was the first time. There's a third one, and that is this: self-sufficiency and mastery defined as patriarchal dominion over a household of dependents. In other words, the man was the head of his house. He had his children under control. If they had slaves, they were under control. And the fourth one happened to be a willingness to use violence if you perceived that your honor and your reputation and your integrity and your honesty was challenged. Here's the second time I saw my father violent.
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There was a big controversy going on in the farming community. I don't remember what it was. I have no idea. But all the farmers in that community went to the courthouse and we were in the courtroom. The building was packed out. My father and I were sitting in the back and the county agent was up behind the rostrum and he was speaking and he publicly called my father a liar. And I was sitting there, and I saw my dad stand up. And when dad stepped out into the aisle, he just started walking straight to the county agent. Before my father got there, within 10 feet, the county agent said, "No, no, no, no."
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"It was not Mr. Weaver that lied. I'm the liar. I'm the one that lied. Mr. Weaver didn't lie." And when he said that, dad just turned around and went right back to the seat and sat down. But that was a code of honor in the old South. Men of every rank in the South believed that honor was required and that you're not going to let someone just simply destroy your testimony and your integrity and your honesty.
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North Carolinian William Pettigrew gave this advice to his younger brother. Listen to what he said. "As far as it can be done, we should live peaceably with our associates. But as we cannot always do so, it is necessary occasionally to resist. And when our honor demands it, resistance should be done with courage." You know, I hope that reminds you of a scripture. How about Romans chapter 12 verse 18, where God said, "As much as lieth in you, live peaceably with all men." But notice what he said, "As much as lieth in you"—there's some men you can't live peaceably with. But God said, as much as you can, you live peaceably with all men. And southern men have always been fighters.
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I don't care which war you want to study, you will find if it's World War I, World War II, Korean conflict, Vietnam, I don't care. You will find more men from the South than any other section of the country. Alexander Solzhenitsyn said this—this is shocking. But he said, "A decline in courage may be the most striking feature that an outside observer notices in the West today. The Western world has lost its civic courage. Such a decline in courage is particularly noticeable among the ruling intellectual elite, causing an impression of loss of courage by the entire society." Now, listen, along with this is the loss of will in the West.
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We can't defend ourselves if we're not willing to die for anything. There is little such readiness—that is to fight or to die—in a society raised in the cult of material well-being. He said the first thing an outsider notices in the West is a loss of courage. There was a Southern emphasis of honor in the South, not just upon men, but women as well. The women, of course, cultivated a sense of femininity while the men cultivated trying to be a real gentleman. The wives, of course, demonstrated their femininity, not only at home, but in their neighbors as well.
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I want to read something to you. Robert E. Lee gave what he called a definition of a gentleman and a leader. Listen to what he said. "The forbearing use of power does not only form the touchstone, but the manner in which an individual enjoys certain advantages over others is the test of a true gentleman." He said, now there are people that are going to enjoy advantages over other people. And that's the touchstone of being a true gentleman. Listen to what he said, "The power which the strong have over the weak, the magistrate over the unlettered,
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the experienced over the confiding, even the clever over the silly. The forbearing or inoffensive use of all this power or authority, or the total absence of it when the case admits it, will show the gentleman in a plain light. The gentleman does not needlessly or unnecessarily remind an offender of a wrong he may have committed against him. He can not only forgive, he can forget. And he strives for that nobleness of self and mildness of character, which imparts sufficient strength to let the past be the past."
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Now listen to this last sentence. "A true gentleman of honor feels humbled himself when he cannot help but humbling others." A true gentleman of honor feels humbled himself when he cannot help but humbling others. Proverbs 29 and verse 23, "A man's pride shall bring him low, but honor upholds the humble in spirit." And that's why the Bible says in Galatians 6 and verse 1, "If a brother be overtaken in a fault, you which are spiritual restore such a one in a spirit of meekness, considering thyself also, lest thou also be tempted."
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And ladies, I'm not going to leave you out, because I want to give you that which Varina Davis wrote on being a lady. Now, Varina Davis was the wife of President Jefferson Davis. And although this is a little dated, the precepts are still here. So notice what she said about being a lady. "A lady is simply someone who cares about herself and others. She sees that her garments are clean and neatly pressed.
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Her shoes are polished and every button is in place. She is neat and tidy even at the breakfast table and wishes to appear well to her own family. She keeps her hair clean and well-groomed and never puts her hand to her hair to rearrange it or to search for loose pins while others can see. A lady does not monopolize the conversation. She does not talk of herself or her affairs, but listens with well-simulated interest to a story that bores her.
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This is the mark of good breeding. She does not sit apart with one or two friends, but makes a gentle effort to assure a good time for all with pleasant conversation. A lady does not say or do anything that will upset those around her or make them uncomfortable. A lady does not let any man kiss her or put his arm around her unless she's engaged to be married to him.
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And even then she should be a little stingy with her favors. A lady, when she brushes off her hat, does not forget to brush away the cobwebs from her brain. She does not conclude that every man who has said something pleasant to her has fallen madly in love with her. A lady is possessed of refinement, which prevents her from all fidgeting, from playing with her handkerchief, her umbrella, her purse, or whatever may be in her hands. When she sits down, she remains quietly, her hands resting easily without movement, and her whole figure is filled with repose.
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She is calm, composed, self-controlled at all times, yet there are no airs about her. These qualities are what keep her from talking and laughing loudly, and they prevent her from hurting the feelings of anyone. A lady does not grow weary in well-doing, but encourages herself by trying to live up to the ideal woman." Isn't that amazing? And of course, Proverbs 11 verse 16 says, "A gracious woman retaineth honor, and a strong man retains riches." So in the South, it was an honor for a man to be a man, and it was an honor for a woman to be a woman. And when society, or when communities, or when churches lose their honor, they lose the glue that holds them together.
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You don't only have Southern hope, you had Southern honor. And then thirdly, there's Southern Heritage. Heritage is the status acquired by a person through birth. You could say it like this. It is your birthright. We're born with our heritage. Everything we have, we got from our ancestors. If you are a Southerner, you're just a son of the South. That's all there is to it.
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We have a lot of northern people who live around us, and a lot of them have bumper stickers on their cars that read this: "I was not born in the South, but I got here as quickly as I could." You don't ever hear anybody retiring and moving up north. They always move down south, of course. But your heritage is that which you are born with. You know, a Southerner cannot help being Southern.
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I never will forget when I was in the university, I had to take a class in voice and diction. And Mr. Pratt was my voice and diction teacher. And he was from the north. And he told me one day after my recitation, he said, "Mr. Weaver, you still have a southern accent." And it went all over me. And I said, "Mr. Pratt, do you know why I have a southern accent?" He said, "Why?"
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I said, "Because I was born in the South. And I like my southern accent. And I'm planning on keeping my southern accent." I try to tell people, I'll show you how southern I am. I don't care one thing about football, baseball, basketball. I don't care anything about a ball. I don't. I don't watch football. I don't watch baseball. I don't even have a TV. But I will tell you this, if I pass by a TV in someone's house or in some store and I see the Atlanta Falcons playing a northern team, guess what? I want the Atlanta Falcons to win. I do. And I don't even care anything about football. Same thing with baseball. If I watch a UFC match and here's a Southerner fighting a Northerner, I want the Southerner to win. If I see an American fighting a Russian, guess what? I want the American to win. If I see a Christian fighting a pagan, guess what? I want the Christian to win.
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Do you realize the psalmist said in Psalm 16 in verse 6, "The lines have fallen unto me in pleasant places; yea, I have a goodly heritage." And we do have a good heritage. The psalmist also said in Psalm 61 in verse 5, "For thou, Lord, hast heard my vows." Listen, "Thou hast given me the heritage of those that fear thy name." We have a heritage, not only as Southerners, but as Christians. You say, "But I'm from the North." Well, you still have a heritage. It may not be as right as ours, but I'm teasing. I know some are born in the North. I understand that. But what I'm saying is you have a heritage regardless, but if you're a Christian, you have a real Christian heritage as well. You understand that.
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It was Major R. E. Wilson who said this, "If I ever disown or repudiate or apologize for the cause for which Lee fought and Jackson died, let the lightnings of heaven rend me and the scorn of all good men and true women be my portion. Sun, moon, stars all fall on me when I cease to love the Confederacy. 'Tis the cause and not the fate of the cause that is glorious."
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And by the way, I hope you know the war was not over slavery. Had nothing to do with it. Nothing to do with it at all. You say, "Well, Lincoln issued the Emancipation Proclamation." Yes, he did. He made it effectual in January the 1st, 1863. But he wrote it in September 1862. If he was really concerned about slaves, why didn't he make it effective in September instead of January? And why would he release all the slaves in the South where he had no authority and refused to release the slaves in the North and in the Southern places where the North had already conquered and refused to let them be free? Ah, and Lincoln himself testifies that the Emancipation Proclamation was nothing more than a military measure. It says that in the proclamation. You need to listen to that message I preached on Lincoln and the Emancipation Proclamation.
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Most people have never read it. The proclamation never freed one slave, not one, not one.
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Now, let me just show you about Southern heritage, Southern honor, Southern hope. N. B. Littlejohn sent his son off to fight the Yankees in the War of Northern Aggression. He gave him some counsel that I doubt any living man today would give to his son. But here's what he said. "My son, I grasp your hand probably for the last time upon earth. You're going to meet the dangers and hardships consequent to a soldier's life. You may fill a soldier's grave. Let me impress upon your mind to never fill it dishonorably. Ever be at your post of duty, be an honor to our beloved Southland, go where your superiors order you, never turn your back upon the foe except when deemed necessary by your superior officers.
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Be true to your God, yourself, and your country. Never bring reproach upon your beloved Southland and yourself. Never desert your country. And if necessary, die at your post of honor." That was a father giving counsel to his son as he went off to fight. Henry Grady, who was actually the editor of the Atlanta Constitution back when the Atlanta Constitution was something. And Henry Grady is the man after which the Grady Memorial Hospital in Atlanta is named. But Henry Grady, on December the 21st, 1886, was giving a speech before the New England Society in New York City.
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And I want you to listen to what he said. His address was on the New South. And then he said this in concluding. He says, "The South has nothing for which to apologize. She believes that the late struggle between the states was war and not rebellion, revolution and no conspiracy. And that her convictions were just as honest as yours. I should be unjust to the dauntless spirit of the South and to my own convictions if I did not make this plain in your presence. The South has nothing to take back."
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"In my native town of Athens, Georgia, is a monument that crowns its central hill." That's a Confederate monument. "A plain white shaft, deep cut into its shining side, is a name dear to me above all the names of men, that of a brave and simple man who died a brave and simple faith. Not for all the glories of New England from the Plymouth Rock all the way would I exchange the heritage he left me in that soldier's death. To the foot of that I shall send my children's children to reverence him who ennobled their name with his heroic blood." What did he say? He said, "I don't care about your Plymouth Rock. I don't care about all this thing. I'm going to send my grandchildren and my great grandchildren to that Confederate monument."
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Why would he do that? And the answer is because he understood what the South was fighting for. And by the way, the South was indeed fighting for independence and for truth and righteousness. In fact, I will tell you this, the Confederate soldiers were fighting to prevent the very thing that we have today, a humanistic, godless government that seeks to control every area of our lives. That's exactly why they were fighting. Robert L.
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Dabney, who was a Presbyterian pastor, a theologian, he was also A. D. Kemp, Chief of Staff to Stonewall Jackson. He was speaking at the commencement of Hampden-Sydney College in 1882. And by this time, everybody's talking about the New South. Listen to what he says. "It behooves the New South in dismissing the animosities of the past to see to it that they retain all that was true in its principles or ennobling in its example. There are those pretending to belong to this company who exclaim, 'Let us bury the dead past.'
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'The issues are all antiquated and have no more practical significance. Let us forget the passions of the past. We're in a new world. It's new questions alone now that concern us.' I rejoin," he says, "be sure that the former issues are dead before you really bury them. There are issues that cannot die without the death of the people of their honor, their civilization and their greatness. Take care that you do not bury too much while burying the dead past.
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that you do not bury the inspiring memories of the great patriots whose actions, whether successful or not, are the eternal glory of your race and your section, the influence of their virtues, the guiding precedence of their histories? Will you bury the names and memories of a Jackson and Lee and their noble army of martyrs? Will you bury true history whose years are those of the God of truth?" You cannot bury history. History is nothing more than God's eternal decree coming to pass in time.
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And when you begin to throw away your hope and your honor and your heritage, you're destroying everything that will make the foundation for community. There's one other and that is Southern hospitality. Southern hospitality. Do you realize the South is the most friendly and the most hospitable section of the entire country? All Southerners speak to each other. Doesn't matter whether we know anybody or not. I drive down the road and I pass people on tractors and they're waving. You can't pass an automobile. You can't walk on the sidewalk without someone speaking to you, black or white, it doesn't matter. They either nod their head or they wave or they speak. They say something.
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I had an aunt who lived in Toledo, Ohio, most of her life. And when her husband, my uncle, retired, they moved down within just a few miles of where we lived. And my aunt could not get over the fact that everyone spoke to her. They didn't know her. But they would wave and they would speak and she told me one day she said, "I can't get over the fact that everybody speaks to me."
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She said, "Up north where I'm from, if someone speaks to you that you don't know, you run." I said, "Well, I'll tell you what, if you ran down here, you'd run yourself to death because everybody speaks to everybody." And Southerners are known for their hospitality. Southerners love fellowship and barbecues and get-togethers and reunions and enjoy company of family and friends. Let me tell you something. I hope some of you remember some of these things.
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But when I was a boy, we would go to church on Sunday morning. And some family would come home with us after church, eat Sunday dinner with us, spend Sunday afternoon with us, eat supper with us and go back to church on Sunday night. That was not every now and then. That was every Sunday. And I always wanted it to be somebody with kids, so I'd have somebody to play with. Never could figure out why adults wanted to take a nap in the afternoon on Sunday. Couldn't figure that out until I got grown. But I mean, that was just every Sunday.
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Not once in a while. And if you were at our house and it was dinnertime, guess what? You ate with us. When Alice and I got married, we would come back home to visit and we would be at my parents' house. And we would sit down at a meal with people we have never seen before in our lives. It may have been a salesman out there, it may have been whoever. If you were there at dinnertime, you just simply ate with us. It was that simple.
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Southerners shared what little they had. Robert E. Lee had called General Richard Ewell for a council, and he invited General Ewell to stay and have supper with him. General Ewell said, "No, I can't stay. I've got to go." Well, Lee then insisted that Ewell take his supper and that he could eat it on his horse as he rode back to his men. And so General Ewell took Lee's supper. And as he rode off, he opened the little bag in which Lee's supper was, and he found two small cold sweet potatoes. That was it. And by the way, sweet potato is one of Robert E. Lee's favorite foods. But that's all he was going to eat and he gave it to General Ewell. On another occasion, General Lee was in Petersburg at the siege there. And he went to a Christmas dinner and his hostess was fairly well off.
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And of course, she served turkey. And General Lee was embarrassed when his hostess called him hoarding his turkey and not eating it. Well, his hostess then asked him, was there something wrong with the turkey? And he replied, "No, that he wanted to save his portion so that he could carry it to one of his staff officers who had been sick and had eaten nothing but cornbread and sweet potato coffee." So Lee was doing without his meat so he could give it to a sick staff officer. When Lee got back to his men, within a couple days, a barrel full of turkeys arrived from the hostess that he had eaten with. And when they unpacked the barrel, there was a turkey for General Lee and each of his staff officers. And General Lee took his turkey and said, "Well, I would like my turkey to be given to the men in the hospital so they will have something nourishing to eat." And he put his turkey back in the barrel. And then when all the other staff officers saw that, they put their turkeys back in the barrel.
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And the men in the hospital got the whole barrel full of turkeys. But here's a man sacrificing. Here's a man willing to give. Did you know the Bible commands you in Romans 12 and verse 13, "Distribute to the necessity of the saints; given to hospitality." When you get to 1 Peter 4 and verse 9, we're commanded, "Use hospitality one to another without grudging." And of course, pastors are particularly to be examples of hospitality. In 1 Timothy 3 and verse 2, the Bible says, "A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality." Titus 1 verse 8 says he must be a lover of hospitality.
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And Southerners are just naturally hospitable. They love to share the blessings of God that God gives them. You know, in the old South, and if you come down to Georgia, I'll be glad to show you one. In the old South, a lot of homes had traveler's rooms. You know what a traveler's room was? It was a room attached to the side of a house. And in that room was a bed and a washbowl, fresh water, towels, linen. Anybody riding down that road that needed a place to stay would tie their horse, unsaddle their horse, tie their buggy, even sometimes a car. They would go into that room, wash up and sleep and stay there that night, and then have breakfast usually with the people who lived there. They didn't even know them. The house that I was raised in since I was 7 years old had a traveler's room in it. By the way, you can find that in 2 Kings chapter 4 where a traveler's room was built for Elijah the prophet. And you will find that that was just simply part of the hospitality in the South.
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Anybody was welcome to stay in that room. When I was a boy, I saw my parents help innumerable people. Do you realize if a farmer lost a barn or lost a house, the community would come together and help rebuild that barn or rebuild that house. If someone was sick or if someone died, then all the people would come together and take care of the chores of that sick individual until he recovered and they would prepare food. Same thing when someone died, they would prepare food for a week or so for the people just so they wouldn't have to do it.
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Years ago, when I was pastoring in Jessup, Georgia, we had a neighbor who had a stroke. And he was a farmer. Well, I was raised on a farm. And his land joined ours. So I went to his wife and I said, "Well, if Glenn wants me to, I'll take care of the crops until he's better." And so my girls and I plowed those fields, worked those fields, pulled the weeds, did everything until he got better and could do it himself.
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You say, "How much money did you get?" I didn't get anything. I didn't ask for anything. He was a neighbor. He was a friend. And it was, I'm sure I don't know, several months that we took care of those crops. That's just the way it was. When I was about seven years old, we had a rabid fox in our community. And I remember about 20 to 25 farmers came up to our porch, was sitting on the porch with their weapons, waiting for that rabid fox to come around.
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Well, I had a little dog named Sandy. And of course, the reason he was called Sandy is he's bred like a fox. I was sitting on the porch listening to all those men talk and all of a sudden this fox came right up to the steps where the men were sitting. Several of them grabbed their weapons and daddy said, "No, no." And he looked back at me and said, "Son, you better get your dog. We almost shot him." I said, "Dad, my dog is in my lap. That's the fox." Several of them shot.
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Finally, they were shooting in the dark by that time, but they found him dead the next day. Somebody got him. But I mean, here was one fox and 20 to 25 men came together. You know, when there was a drought in the community, everybody got together and prayed. I've seen my father go around to all the other farmers. In fact, I would ride with him. He'd say, "Look, we're having a prayer meeting at the church tomorrow night at seven o'clock. You're invited if you'd like to come." And all the farmers would get there and pray that God would be merciful and God would send the rain. When we would have a meeting like this when I was a boy, there would be cottage prayer meetings and they'd usually start a couple of months before the meeting, and that means every Friday night for two months we would meet at someone's house. And we would sing and pray and ask God's blessing upon the meeting. And I have seen as many as 50 and 60 people at a time at the prayer meeting.
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And I just got to thinking the last time, one of the men that was there who played the guitar and led the singing turned out to be a preacher. Isn't that amazing? Everybody came. You didn't have to beg people to come. Everybody just simply came. And they prayed. You know why? We thought alike. We believed alike. We had the same culture. We had the same heritage. Benjamin Whipple, Bishop Benjamin Whipple, born in Minnesota. He was born in 1822, and he toured the South in 1843 and 1844 to regain his health because of the weather up in Minnesota.
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And here is what he wrote in his diary on November the 25th from St. Augustine, Florida. Now remember, this man is a northerner. He's from Minnesota. He writes, "The people of the southern states are generally much more hospitable than the northerners. And the difference must be attributed to the fact that they're not such money-loving people. You do not see the lean, the low, mean, cupidity, that base selfishness, so striking a characteristic of one portion of the restless Yankee brethren."
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"I am more and more convinced that most of the exaggerated stories of abolitionists exist only in the imagination. And from personal observation, I know that the efforts of the abolitionists in the North have only served to injure the slave and to destroy the kind and fraternal feelings which should exist between the Northern and Southern states." Isn't that amazing? Here's a man that says there's a vast difference between the people of the South and the people of the North.
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It is hope, honor, heritage, and hospitality that have always been the underpinnings of every community and every church. And the truth is still that today. You may have a number of people living in a geographical area. You may have a number of people coming to the church from that geographical area, but that does not make a community. Many do not even speak the same language. Language can divide as easily as anything else.
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If you don't believe me, read Judges chapter 12, where 42,000 men were killed just simply because they could not say Shibboleth. One of my favorite stories happened in 1883. In 1883, Sitting Bull, a Lakota Sioux chief, in 1883, Sitting Bull was guest of honor at the opening ceremonies for the Northern Pacific Railroad. When it was his turn to speak, he said in the Lakota language, "I hate all white people.
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You are thieves and liars. You've taken away our land and made us outcasts." A quick thinking interpreter told the crowd the chief was happy to be there and that he looked forward to peace and prosperity with the white people and Sitting Bull got a standing ovation. I got news for you. It helps to know what somebody is saying. If you want community, you need hope, you need honor, you need heritage, you need hospitality, you need the same language. Do you realize that all of these things are going to come together in eternity? Our hope will become reality, but we'll still have honor and heritage and we'll still have hospitality because our Lord provides everything. Listen to me.
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The Bible says that we're to edify one another and we're to comfort one another. You can't do that without community. You can't do that without faith. If you want to know, or if you have ever wondered why we are so divided, not just nationally, but even in our states, even in our counties, if you ever wondered why we're so divided, we have nothing in common anymore, and we live in a fractured, disjointed, and apathetic society, the answer is because we no longer have biblical communities. We no longer have people who will work together and pray together and comfort each other and edify each other. We no longer have any commonality. And where there is no commonality, there is no community.
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You need hope, you need honor, you need heritage, and you need hospitality. Those things undergirded community in the Old South and in the Confederacy. And they're the same truths that undergird community in our lives today. When we learn what it means biblically to be a neighbor, it'll change our lives. We're to love our neighbor, how? As ourselves. And you can't do that without community. Father, in the name of Jesus Christ, we bow to you this day.
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We thank you for your word. We thank you for your truth. Lord, teach us, help us. Lord, may we do like Jeremiah said, ask for the old paths and the old ways wherein is the truth. And help us to walk in those old paths and those old ways. And help us, Father, to honor thee in all that we say and do. In the name of Jesus Christ, we ask and pray. Amen. Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T04:26:13Z

Community In The Old South and Confederacy

John Weaver | Freedom Ministries

John Weaver argues that true community requires a common cultural and historical heritage, shared faith, and adherence to God's law. He contrasts the Old South's biblical hope, honor, heritage, and hospitality with modern fragmented society, asserting that these four pillars are essential for resurrecting communities and churches today.

Introduction: The Need for Community

Weaver introduces the topic of community in the Old South and Confederacy, emphasizing the importance of history as God's decree unfolding in time.

Biblical Foundation: Comfort and Edify One Another

Reading 1 Thessalonians 5:9-11, Weaver highlights the command to comfort and edify one another, questioning when we last experienced this in our communities.

Scripture Reading — 1 Thessalonians 5:9-11

"For God hath not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him. Wherefore, comfort yourselves together, and edify one another even as also you do."

Now, that's a very interesting verse where God says you are to comfort yourselves together and you are to edify one another.

Defining Community: Commonality is Essential

Weaver defines community as 'with unity,' stressing that without common culture, heritage, and faith, there is no true community, only conflict.

The Church as Community of Faith

The church should be a community of one Lord, one faith, one baptism, but modern divisions prevent this unity.

Rebuilding Society on God's Law

If society collapsed, rebuilding must be on God's law, not man's, or it will be cursed like Jericho. Communities must be resurrected on God's terms.

Scripture Reading — Joshua 6:26

"Joshua adjured them at that time, saying, 'Cursed be the man before the Lord that riseth up and buildeth this city Jericho.'" "He shall lay the foundation thereof in his firstborn, and he shall set up the gates thereof in his youngest son."

The Role of Individuals and Families

Communities and churches are only as strong as the individuals and families within them; spiritual communities require spiritual people.

Self-Government vs. External Control

Robert Winthrop's quote: without internal moral restraint by God's Word, external force (the bayonet) will control society.

Four Pillars of Southern Community

Weaver introduces the four major elements that undergirded community in the Old South: Southern Hope, Southern Honor, Southern Heritage, and Southern Hospitality.

Southern Hope: Biblical Hope

Southern hope is biblical hope rooted in the Bible. The South was settled by Scots-Irish with strong faith, and the Bible Belt label was originally mockery from the North.

Theological War: Christianity vs. Atheism

The War of Northern Aggression was a theological war between Christian South and rationalist North. Thornwell and others saw it as a battle for Christianity.

Southern Honor: The Glue of Community

Honor held families and communities together. The code of honor included honesty, martial courage, patriarchal dominion, and willingness to defend reputation.

Southern Heritage: Birthright and Identity

Heritage is one's birthright, received from ancestors. Southerners have a goodly heritage, both culturally and as Christians, and should not bury the past.

Do you realize the psalmist said in Psalm 16 in verse 6,

Scripture Reading — Psalm 16:6

"The lines have fallen unto me in pleasant places; yea, I have a goodly heritage."

Community In The Old South and Confederacy

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	419201658565540
Subject	New Testament Studies
Course	Romans: Law, Obedience, and Sanctification: Holiness and Obedience
Genre	Sermon
Date	2019-11-09
Dictation Name
Book	Book 134: Romans: Law, Obedience, and Sanctification - Volume 1 — Chapter 17
Source Timed Segments	97

Lecture Guide

Outline

Introduction: The Need for Community: Weaver introduces the topic of community in the Old South and Confederacy, emphasizing the importance of history as God's decree unfolding in time.
Biblical Foundation: Comfort and Edify One Another: Reading 1 Thessalonians 5:9-11, Weaver highlights the command to comfort and edify one another, questioning when we last experienced this in our communities.
Defining Community: Commonality is Essential: Weaver defines community as 'with unity,' stressing that without common culture, heritage, and faith, there is no true community, only conflict.
The Church as Community of Faith: The church should be a community of one Lord, one faith, one baptism, but modern divisions prevent this unity.
Rebuilding Society on God's Law: If society collapsed, rebuilding must be on God's law, not man's, or it will be cursed like Jericho. Communities must be resurrected on God's terms.
The Role of Individuals and Families: Communities and churches are only as strong as the individuals and families within them; spiritual communities require spiritual people.
Self-Government vs. External Control: Robert Winthrop's quote: without internal moral restraint by God's Word, external force (the bayonet) will control society.
Four Pillars of Southern Community: Weaver introduces the four major elements that undergirded community in the Old South: Southern Hope, Southern Honor, Southern Heritage, and Southern Hospitality.
Southern Hope: Biblical Hope: Southern hope is biblical hope rooted in the Bible. The South was settled by Scots-Irish with strong faith, and the Bible Belt label was originally mockery from the North.
Theological War: Christianity vs. Atheism: The War of Northern Aggression was a theological war between Christian South and rationalist North. Thornwell and others saw it as a battle for Christianity.
Southern Honor: The Glue of Community: Honor held families and communities together. The code of honor included honesty, martial courage, patriarchal dominion, and willingness to defend reputation.
Southern Heritage: Birthright and Identity: Heritage is one's birthright, received from ancestors. Southerners have a goodly heritage, both culturally and as Christians, and should not bury the past.

Major Themes

Key Arguments

Community Requires Commonality

Without shared culture, heritage, and faith, there is no true community; diversity and multiculturalism undermine community.

Weaver argues, 'Multiculturalism, diversity, and unbiblical ideologies... do not and cannot promote community.'

The War of Northern Aggression was Theological

The Civil War was fundamentally a conflict between Christian South and atheistic/rationalist North, not merely about slavery.

Weaver quotes Thornwell: 'The parties in this conflict are not merely abolitionists and slaveholders. They are atheists, socialists, communists... on the one side... and Friends of Order... on the other.'

Societies Must Be Built on God's Law

Rebuilding society on man's law brings God's curse; only God's law can produce a blessed community.

Weaver references the curse of Jericho (Joshua 6:26) and says, 'If our communities are going to be resurrected, they must be resurrected according to God's terms.'

Honor is Essential for Social Cohesion

The code of honor in the Old South—honesty, courage, patriarchal responsibility, and defense of reputation—was the glue that held community together.

Weaver states, 'Honor was the glue that held the family and the community together' and lists the four components of the code.

Heritage Must Not Be Buried

Southerners must retain their heritage and not forget the principles and examples of their ancestors, as heritage provides identity and continuity.

Weaver quotes Dabney: 'Take care that you do not bury too much while burying the dead past... the inspiring memories of the great patriots.'

Hospitality is a Biblical Mandate and Cultural Strength

Southern hospitality, rooted in Scripture, fosters community through sharing, fellowship, and mutual care.

Weaver cites biblical commands (Rom. 12:13; 1 Pet. 4:9) and gives examples of traveler's rooms and community support.

Individual and Family Righteousness is Foundational

Communities and churches cannot be resurrected without resurrected individuals and families living according to God's Word.

Weaver says, 'You cannot have a resurrected community with unresurrected people.'

Loss of Commonality Causes Division

Modern societal division stems from having nothing in common; without biblical communities, we cannot comfort and edify one another.

Weaver concludes, 'We no longer have any commonality. And where there is no commonality, there is no community.'

Scripture References

1 Thessalonians 5:9-11: Weaver reads this passage as the biblical foundation for the message, emphasizing the command to comfort and edify one another.
Joshua 6:26: Used to illustrate the curse on rebuilding Jericho, warning that building society on man's law brings God's curse.
1 Kings 16:34: Referenced as the fulfillment of the curse on Jericho, where the rebuilder sacrificed his sons.
Romans 12:18: Cited in connection with the code of honor: 'As much as lieth in you, live peaceably with all men,' acknowledging limits to peace.
Proverbs 29:23: Quoted to support the idea that honor upholds the humble in spirit, contrasting with pride.
Galatians 6:1: Used to illustrate restoring a brother in meekness, reflecting the gentleman's forbearing use of power.
Proverbs 11:16: Quoted: 'A gracious woman retaineth honor,' supporting the description of a Southern lady.
Psalm 16:6: Quoted: 'The lines have fallen unto me in pleasant places; yea, I have a goodly heritage,' affirming Southern heritage.
Psalm 61:5: Quoted: 'Thou hast given me the heritage of those that fear thy name,' linking heritage to fearing God.
Romans 12:13: Cited as a command to distribute to the necessity of saints and be given to hospitality.
1 Peter 4:9: Quoted: 'Use hospitality one to another without grudging,' as a biblical mandate for hospitality.
1 Timothy 3:2: Cited to show that a bishop must be given to hospitality.
Titus 1:8: Cited to show that a bishop must be a lover of hospitality.
2 Kings 4: Referenced as the biblical example of a traveler's room built for Elisha, paralleling Southern traveler's rooms.
Judges 12: Used to illustrate how language can divide, as 42,000 were killed for mispronouncing 'Shibboleth.'

Historical References

Robert Winthrop (1809-1894): Former Speaker of the House, quoted on the necessity of self-government by the Bible or control by the bayonet.
James Henley Thornwell (1812-1862): Presbyterian pastor who viewed the Civil War as a theological conflict between Christianity and atheism.
Robert E. Lee (1807-1870): Confederate general, quoted on the Bible as the book of books and his definition of a gentleman; examples of his hospitality.
Basil Manly (1798-1868): Baptist pastor and chaplain to the Provisional Confederate Congress, viewed secession as a Christian reform movement.
W. W. Bennett: Chaplain who wrote 'The Great Revival and the Confederate Armies,' reporting 150,000 conversions in the Southern army.
Varina Davis (1826-1906): Wife of Confederate President Jefferson Davis, quoted on the definition of a lady.
Henry Grady (1850-1889): Editor of the Atlanta Constitution, quoted on the South having nothing to apologize for and honoring Confederate heritage.
Robert L. Dabney (1820-1898): Presbyterian pastor and Stonewall Jackson's chief of staff, warned against burying the South's heritage and principles.
Benjamin Whipple (1822-1901): Northern bishop who toured the South in 1843-44, noting Southern hospitality and criticizing abolitionist exaggerations.
Sitting Bull (c. 1831-1890): Lakota Sioux chief whose speech at the 1883 Northern Pacific Railroad opening was mistranslated to hide his true message.

Important Quotes

History is nothing more than God's eternal decree coming to pass in time.

Establishes the theological framework for understanding history and community.

Where there is no commonality, there is no community.

Core thesis that community requires shared culture, heritage, and faith.

Men, in a word, must necessarily be controlled by a power within them or a power without them, either by the word of God or the strong arm of man, either by the Bible or the bayonet.

Robert Winthrop's quote emphasizing the necessity of self-government under God's law.

A true gentleman of honor feels humbled himself when he cannot help but humbling others.

Robert E. Lee's definition of a gentleman, reflecting Christian humility.

The people of the southern states are generally much more hospitable than the northerners. And the difference must be attributed to the fact that they're not such money-loving people.

Northern bishop Benjamin Whipple's observation of Southern hospitality.

We no longer have any commonality. And where there is no commonality, there is no community.

Concluding statement on the cause of modern division.

Discussion Questions

[Question]

What does it mean that 'history is nothing more than God's eternal decree coming to pass in time,' and how should that affect our view of current events?

[Context]

Weaver's opening statement about the importance of history.

[Question]

In what ways does our modern society lack 'commonality,' and how does that hinder true community?

[Context]

Weaver's definition of community and critique of multiculturalism.

[Question]

How can the church better embody the 'community of faith' with one Lord, one faith, one baptism?

[Context]

Weaver's description of the church as community.

[Question]

What would it look like to rebuild our communities on God's law rather than man's law?

[Context]

Weaver's challenge about rebuilding society after collapse.

[Question]

How does the loss of 'private moral restraint' lead to increased external control, and what can we do to restore it?

[Context]

Weaver's illustration of fewer police in the past due to moral restraint.

[Question]

In what ways can we cultivate biblical hope, honor, heritage, and hospitality in our families and churches today?

[Context]

Weaver's four pillars of Southern community.

[Question]

How does the code of honor described (honesty, courage, patriarchal responsibility, defense of reputation) align with or challenge biblical teaching?

[Context]

Weaver's description of Southern honor.

[Question]

What aspects of our Christian heritage should we refuse to 'bury,' and how can we pass them on to the next generation?

[Context]

Weaver's use of Dabney's warning about burying the past.

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