The Shadow Of War

Chapter IV

The late 1850's saw a growing unrest in the nation, leading to the eventual War. The moral dilemma of slavery continued to torment the nation and divide its churches. 1 The subject of slavery was a touchy one, since many preachers and other church members were slave owners. This was especially delicate since the membership included both blacks and whites, with some members owning other members. Northern influence in the situation resulted in an anti-slavery bias in the publications of the American Tract Society and resolutions were passed condemning that society for its stand. 2 Hard times were ahead for the country and for our church, now without a pastor.

The polarized viewpoints of North and South had become evident even before Abraham Lincoln's "House Divided" speech of 1858 officially and nationally proclaimed his stance against slavery. The subsequent debates between Lincoln and Douglas, who was committed to the Southern ideal of popular sovereignty, established a dividing line of opinion which would soon erupt into war. 3 Louisiana found itself caught up in a conflict it could not win and did not want to fight. Financially, North Louisiana was bound to the nation by strong economic ties. Nearly all the commercial interests and half the agricultural business was dependent upon the good will of business connections of the North. By the election of 1860, however, sentiment had turned and compromise was no longer a possibility. The anti-secession sentiments of North Louisiana began to turn. 4 An Ordinance of Secession from the Union was passed by a large majority of the legislature and, for a giddy nine days, Louisiana stood alone as an independent republic before joining forces with the Confederacy. 5

At first, little effect of the secession was felt by the area but soon every family had a son, a father, a brother gone to war. The tiny town of Homer produced several companies of soldiers and saw them march off to war. 6 The Claiborne Guards of the Second Louisiana Infantry served at Richmond, Yorktown, under Lee at Gettysburg and were present at Appomattox. The Moore Invincibles of the Ninth Louisiana Infantry fought at Sharpsburg, Harper's Ferry and Gettysburg. The Claiborne Rangers of the Twelfth Louisiana Infantry fought at Vicksburg, Baker's Creek, Jackson and with Hood's Army in Tennessee as well as at Shiloh. The Claiborne Volunteers of the Nineteenth Louisiana Infantry saw action at Corinth and Shiloh, Missionary Ridge and Mobile.

Company E of The Thirty-first Louisiana Infantry fought at Chickasaw Bluffs, Vicksburg and Baker's Creek, and Company G of the Twenty-Fifth Louisiana Infantry were at Corinth, Shiloh, Farmington, Perryville and Murfreesboro. Company D of the Twenty-eighth Louisiana Infantry fought near New Orleans and at Mansfield and Pleasant Hill. 7 The Claiborne Partisan Rangers fought a mainly defensive battle, trying to protect the land between the Ouachita and Mississippi Rivers and near the Red River. Though the War continued to April, 1865, the determined soldiers of the Confederate Army in Louisiana did not surrender until May 26. Disease, measles, pneumonia, typhoid, dysentery, claimed as many victims as did battle. About twenty percent of North Louisiana's soldiers never returned home and many of those who did were maimed for life. 8

Repeated failures of crops added to the financial and personal misery brought by the war but the loyal remainder left to the church grimly toiled on. Former pillars of the church appeared to have lost faith and failed to attend while others turned to alcohol for comfort. Little money was left and the pastor, John Mays, the current pastor, asked the church to forego any official salary and simply give what they could to the support of his family. During this time, however, delegates were sent to the Sunday School convention at Mt. Lebanon, the State Convention and the association.

By 1863 John Mays, overextended and beginning to feel the effects of the heart disease which was to claim his life three years later, reluctantly gave up the pastorate of Homer's church. Since he was living in the vicinity of Downsville at this time and pastoring in churches in Downsville and Choudrant, one can see the strain becoming too great. Soon W. C. Moreland (a convert from Methodism) was persuaded to accept the pastorate.

As the war dragged to its inevitable conclusion the churches found themselves faced with internal conflicts between church members over the question of what to do with the black members. Many members opposed the blacks leaving the church to form new churches, fearing the naive might be preyed upon by unscrupulous carpetbaggers. Others, angered past compassion and logic, simply wanted the black members to leave. Still others argued the Christian love felt between black and white still stood and should not cause any rift causing members to leave the fellowship. No evidence of argument about the matter appears to have taken place in Homer, but the black members of the church requested their letters as a group in July of 1867 and on August 11 of that year organized a new church, which they named Ebenezer.

The loss of our black members nearly proved fatal to the mother church. Rev. Moreland left the church for an unknown reason, and no church conferences were held for over four years. What happened to the church itself during this time can be only speculation, but Reconstruction caused more hardship and the first of several great fires ruined much of the town. This period of time saw an enormous increase in crime in the area, especially the crimes of murder and arson. 9 Farmers lost their land and many formerly prosperous citizens found themselves penniless in the aftermath of war.

October of 1871 saw some resurgence of life when Austin Harris was persuaded to take the pastorate. Members who had resigned years earlier began to return and the early departure of Rev. Harris was weathered well. Twice a month sermons were once again standard and Sunday School flourished. Henry Z. Ardis was called to the pastorate and slowly the church began to grow. Finances were in a deplorable state and one month only eight dollars was collected to cover all expenses. Despite the hardships, the church again began to send delegates to the State Convention and local associational meetings.

It came, then, as quite a blow when Rev. Ardis declined to accept the pastorate for 1873. Frantically, the financially strapped church watched its pastor, his family and other church members leave. As the minutes put it, "No further business, conference adjourned, no preaching, no pastor for this year 1873."

Another four years would pass while the church languished. Preaching, if any, was irregular and only when a layman or visiting preacher could be persuaded to speak. No church conferences were held. Debts mounted and could not be paid. It would take a miracle to save the church this time.

The miracle came when the picture grew so bleak the membership had decided to give up the fight. The church itself would dissolve and the building, with pews, hymnals, pulpit and bell sold (hopefully to the black daughter church) to satisfy debts. In a move unusual for a woman in that day, Sarah Ferguson stood up and declared "We will not disband!" With those ringing words, she bought it all back, building, pews, hymnals, pulpit and bell, and gave it to the church. 10

Such love and devotion gave us back our faith. Her family of twelve children included Christie O. Ferguson, a well-respected business man and Drew Ferguson, long time church clerk and twice president of the State Convention. The Fergusons continued the tradition of self-less giving and service for many more years and her descendants are valued church members even today. 11

Footnotes:
l. Thornwell, James Henley."A Southern Christian View of  Slavery," Annals, Volume 9, p. 299.
2. Paxton, p. 320.
3. Lincoln, Abraham."A House Divided," Annals, Volume 9, p. 1.
4. Winters, John, North Louisiana, p. 160.
5. Huber, Leonard, Louisiana: A Pictorial History, p. 16.
6. Adkins, p. 391.
7. Winters, p. 185.
8. Ibid., p. 193.
9. Adkins, p. 389.
10. Pate, Anna Thurmond. The Incense Road: A History of Louisiana Woman's Missionary Union, p. 14.
11. Adkins, p. 420.

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