Religion In The Civil War

Religion has long played a central role in shaping human society. Even before the rise of monotheistic faiths, ancient civilizations created deities to explain the mysteries of existence—things they could not understand, control, or directly observe. Fast forward to the mid-19th century in the United States, and religion remained a potent force, influencing both personal beliefs and national identity.

Following the Second Great Awakening—a widespread religious revival that swept through America in the early 1800s—the landscape of American spirituality had become even more varied and fervent. Protestant Christianity remained dominant, having been a foundational part of American culture since the colonial era. Yet, by the 1860s, other faith traditions had also taken root. Catholicism was growing rapidly due to an influx of immigrants from Europe. Smaller but still present were communities of Jews, Eastern Orthodox Christians, and adherents of Eastern religions like Buddhism and Taoism, brought by immigrants from Asia.

By the time the Civil War erupted in 1861, religion was deeply woven into the cultural fabric of both the Union and the Confederacy—but in notably different ways. The Northern states were more culturally and religiously diverse, shaped by waves of immigration and a broader range of Christian denominations. In contrast, the South, though not devoid of immigrants, was far more homogeneous and predominantly Protestant, particularly evangelical Protestant.

In the years leading up to the war, the American religious landscape saw the emergence of several new Christian sects, including Mormonism, Adventism, the Jehovah’s Witnesses, and the Shakers. The proliferation of these new movements suggests a nation in spiritual ferment. These sects often arose in response to the social and existential anxieties of the era—rapid industrialization, territorial expansion, questions about slavery, and a deepening divide over the country’s future.

This explosion of religious experimentation reveals much about the mindset of Americans at the time. Religion provided a framework for understanding the hardships of life, a source of moral guidance, and, for many, a justification for political and social beliefs—including those related to the war itself. Both Union and Confederate leaders frequently invoked God in their speeches. Soldiers on both sides prayed for victory, believed they were fighting a righteous cause, and turned to their faith for comfort in the face of suffering and death.

If we consider religion as a social-cultural construct—a system of beliefs, rituals, and practices designed to bring meaning to life and solace in suffering—then the religious diversity and intensity of 19th-century America speak volumes. The creation of new sects, the passionate revivals, and the religious rhetoric surrounding the Civil War all reflect a population wrestling with deep questions of identity, morality, and destiny. In many ways, the Civil War was not just a political and military conflict but also a spiritual one—each side believing that Providence was on their side.

An illuminating anecdote comes from the history of the Excelsior Brigade, specifically the 73rd New York Infantry. Father Joseph B. O’Hagen, a Catholic chaplain, once described a vote among the men to choose the denomination of their chaplain:

“Over 400 voted for a Catholic priest, 154 voted for any kind of a Protestant minister, 11 for a Mormon elder, and 335 said they could find their way to hell without the assistance of clergy.”

While this single event doesn’t speak for all Union soldiers, it’s revealing. The margin between those who desired religious leadership and those who dismissed it was not as wide as one might expect. The composition of the regiment—drawn largely from New York City—suggests a high percentage of immigrants or first-generation Americans, particularly Irish Catholics. Such urban, culturally diverse units likely had different religious leanings than rural regiments, which tended to reflect the dominant denominations of their local populations. Religious choices within regiments could vary significantly based on geography, demographics, and cultural background.

Another critical factor in religious sentiment among soldiers was experience. A recruit entering service often held firmly to the beliefs of his civilian life. However, as soldiers endured the chaos and brutality of war—the deafening sounds of battle, the mutilation of comrades, the relentless march, and the long stretches of boredom punctuated by horror—many found their beliefs challenged. Some clung more tightly to faith, using it as a source of hope and meaning. Others lost their religion entirely, overwhelmed by the stark reality of death and suffering. This spectrum of responses shows how war acts as a crucible, refining or eroding belief depending on the individual and their experiences.

If we consider religion as a social-cultural construct—a system of beliefs, rituals, and practices designed to bring meaning to life and solace in suffering—then the religious diversity and intensity of 19th-century America speak volumes. The creation of new sects, the passionate revivals, and the fluctuating faith of soldiers all reflect a population wrestling with deep questions of identity, morality, and destiny.