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82CIVIL WAR HISTORY Federal and Confederate commanders all the way down to brigade level. An index makes the entire compilation more usable and useful. Mr. Dornbusch demonstrates here the same meticulous care to detail that characterized his first volume. Working under the auspices of the Astor, Lenox and Tilden Foundations, he has combed national and local depositories in quest of printed sources for every Civil War unit. Many unknown and elusive documents have thus been catalogued. For some units and lesser-known individuals, a surprising amount of materials emerges. Conversely, several historians—like this reviewer—will bemoan the total lack of printed sources for such notable regiments as the 5th Georgia, 19th South Carolina, and 48th Virginia. A third and concluding volume, now in preparation, will contain bibliographies of general references, armed forces, campaigns and battles, plus a comprehensive index (presumably of all three volumes). Mr. Dornbusch has already performed a superb service for Civil War military historians. His final volume will be but icing on a richly endowed cake. James I. Robertson, Jr. Virginia Polytechnic Institute At Ease in Zion: A Social History of Southern Baptists, 1865-1900. By Rufus B. Spain. (Nashville: Vanderbilt University Press, 1967. Pp. xiv, 247. $6.95.) Some of us outside of Zion may be uneasy about the main title of this book, but the author seems at ease with his theme. A longtime Baptist and a professor of history at Baylor University, Professor Spain gains at least as much as he loses by writing from within the fold; he is sympathetic but not uncritical. "Social attitudes" might have been more descriptive in the subtitle than "social history," for the book is little more than a topically organized study of the social views expressed in Southern Baptist (white) periodicals and in the minutes and proceedings of denominational conventions . How did Southern Baptists view their world, between the Civil War and 1900? In a word, Professor Spain concludes, they thought and behaved like southerners. They were not ecumenical. Mention of the brotherhood of man brought nightmares of intermarriage with Negroes and Yankees. A principal function of the denomination was to bring its predominantly middle- and lower-class white membership into conformity with southern mores originating with and more congenial to a largely non-Baptist planter and employer class. Professor Spain concedes that Baptist spokesmen were relatively unconcerned about social problems, either because of peasant conservatism or sectional distrust of such a Yankee notion as the social gospel, but he cites a half-dozen proponents of social Christianity as evidence that Baptists were not totally devoid of social conscience. Discussion of Southern Baptist attitudes toward the Negro, appropriately BOOK REVIEWS83 enough, occupies one-third of the book. Three long chapters explore the segregationist attitudes of white Baptists toward Negroes in the church, in public life, and in social relations. The separation of Negro Baptists after whites set unacceptable conditions within the denomination is fully treated, but not their subsequent history. A comparison of the social views of Negro and white Baptists might have been interesting, though outside the limits of the present book. The author has made the most of excellent sources on southern racist attitudes, the myth of the vanishing Negro, obsessive interest in colonization, and countless propositions for Negro proscription , repression, and schooling in subordination. In all of his writing on racial themes, there is an undertone of moral criticism that the views expressed were more southern than Baptist. Southern Baptists had a similarly narrow attitude toward women both within the church government and in the feminist movement. The characteristic Baptist social crusades were those against Sabbath breaking, gambling at the race tracks and country fairs, dancing, nude statuary, and spitting on the church floor. ("Can people kneel down in ambeer and tobacco cuds, and be decent?" p. 204. ) Toward lynching, their attitude was ambiguous; toward prohibition, ambivalent. Like other southerners, Southem Baptists were slow to join the prohibition movement and were deeply divided between temperance and abstinence, but by the end of the nineteenth century they were among the most aggressively prohibitionist religious bodies. The WCTU was too enmeshed with feminism for Baptist tastes, but they wholeheartedly joined the Anti-Saloon League. Any...

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