The Religious Roots of the American Abolition Movement

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The Religious Roots of the American Abolition
Movement An Online Professional Development
Seminar

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Recording and presentation available on seminar
Website. http//www.nationalhumanitiescenter.org/
ows/seminarsflvs/jacksonian/index.htm
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• GOALS
• To better understand the role of religious
  beliefs and institutions in the battle to end
  slavery
• To understand the different audiences for
  abolitionist arguments
• To offer primary documents from a variety of
  participants
• To better understand how to use documents with
  students in class

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• FRAMING QUESTIONS
• Why did Protestant churches come to see slavery
  as an evil that
• needed to be eradicated in the late eighteenth
  and early nineteenth
• centuries?
• What religious arguments did abolitionists use to
  make their case?
• How did abolitionists use religious strategies
  and sentiments to appeal
• to other Christiansblack and white, northern and
  southern, male and
• female?

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Laurie Maffly-Kipp National Humanities Center
Fellow 1993-94 Associate Professor of Religious
Studies and American Studies University of North
Carolina at Chapel Hill Current
research and teaching focuses on African-American
religions, religion on the Pacific borderlands of
the Americas, and issues of intercultural
contact.

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• David Walker
• (1785-1830)
• Born free in Wilmington, North
• Carolina.
• Settled in Boston where he ran a
• clothing store during the 1820s.
• Agent for Freedoms Journal,
• a New York-based weekly
• abolitionist newspaper.
• His works were banned in several
• states and were instrumental in
• initiating slave escapes and
• insurrections.

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David Walker, Appeal, Preamble (1830) The fact
is, the labour of slaves comes so cheap to the
avaricious usurpers, and is (as they think) of
such great utility to the country where it
exists, that those who are actuated by sordid
avarice only, overlook the evils, which will as
sure as the Lord lives, follow after the good. In
fact, they are so happy to keep in ignorance and
degradation, and to receive the homage and the
labour of the slaves, they forget that God rules
in the armies of heaven and among the inhabitants
of the earth, having his ears continually open to
the cries, tears and groans of his oppressed
people and being a just and holy Being will at
one day appear fully in behalf of the oppressed,
and arrest the progress of the avaricious
oppressors for although the destruction of the
oppressors God may not effect by the oppressed,
yet the Lord our God will bring other
destructions upon them--for not unfrequently will
he cause them to rise up one against another, to
be split and divided, and to oppress each other,
and sometimes to open hostilities with sword in
hand. Some may ask, what is the matter with this
united and happy people?--Some say it is the
cause of political usurpers, tyrants, oppressors,
But has not the Lord an oppressed and suffering
people among them? Does the Lord condescend to
hear their cries and see their tears in
consequence of oppression? Will he let the
oppressors rest comfortably and happy always?
Will he not cause the very children of the
oppressors to rise up against them, and oftimes
put them to death? "God works in many ways his
wonders to perform."
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David Walker, Appeal, Preamble (1830) I will
not here speak of the destructions which the Lord
brought upon Egypt, in consequence of the
oppression and consequent groans of the
oppressed--of the hundreds and thousands of
Egyptians whom God hurled into the Red Sea for
afflicting his people in their land--of the
Lord's suffering people in Sparta or Lacedaemon,
the land of the truly famous Lycurgus--nor have I
time to comment upon the cause which produced the
fierceness with which Sylla usurped the title,
and absolutely acted as dictator of the Roman
people--the conspiracy of Cataline--the
conspiracy against, and murder of Caesar in the
Senate house--the spirit with which Marc Antony
made himself master of the commonwealth--his
associating Octavius and Lipidus with himself in
power--their dividing the provinces of Rome among
themselves--their attack and defeat, on the
plains of Phillipi--of the last defenders of
their liberty, (Brutus and Cassius)--the tyranny
of Tiberius, and from him to the final overthrow
of Constantinople by the Turkish Sultan, Mahomed
II. A.D. 1453. I say, I shall not take up time to
speak of the causes which produced so much
wretchedness and massacre among those heathen
nations, for I am aware that you know too well,
that God is just, as well as merciful!
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David Walker, Appeal, Preamble (1830) All
persons who are acquainted with history, and
particularly the Bible, who are not blinded by
the God of this world, and are not actuated
solely by avarice--who are able to lay aside
prejudice long enough to view candidly and
impartially, things as they were, are, and
probably will be--who are willing to admit that
God made man to serve Him alone, and that man
should have no other Lord or Lords but
Himself--that God Almighty is the sole proprietor
or master of the WHOLE human family, and will not
on any consideration admit of a colleague, being
unwilling to divide his glory with another--and
who can dispense with prejudice long enough to
admit that we aremen, notwithstanding our
improminent noses and woolly heads, and believe
that we feel for our fathers, mothers, wives and
children, as well as the whites do for theirs.
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• Angelina Grimke
• (1805-1879)
• Born in Charleston, South
• Carolina into a prominent family.
• Leaves South Carolina in 1829
• and moves to Philadelphia,
• where she becomes a Quaker.
• Joins Philadelphia Female Anti-
• Slavery Society in 1835.
• Through association with
• William Lloyd Garrison
• becomes major abolitionist
• speaker.

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Angelina Grimke, Appeal to the Christian Women of
the South But there are other Christian women
scattered over the Southern States, a very large
number of whom have never seen me, and never
heard my name, and who feel no interest whatever
in me. 'But I feel an interest in you, as
branches of the same vine from whose root I daily
draw the principle of spiritual vitalityYes!
Sisters in Christ I feel an interest in you, and
often has the secret prayer arisen on your
behalf, Lord "open thou their eyes that they may
see wondrous things out of thy Law"It is then,
because I do feel and do pray for you, that I
thus address you upon a subject about which of
all others, perhaps you would rather not hear any
thing but, "would to God ye could bear with me a
little in my folly, and indeed bear with me, for
I am jealous over you with godly jealousy."
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Angelina Grimke, Appeal to the Christian Women of
the South I have thus, I think, clearly proved
to you seven propositions, viz. First, that
slavery is contrary to the declaration of our
independence. Second, that it is contrary to the
first charter of human rights given to Adam, and
renewed to Noah. Third, that the fact of slavery
having been the subject of prophecy, furnishes no
excuse whatever to slavedealers. Fourth, that no
such system existed under the patriarchal
dispensation. Fifth, that slavery never existed
under the Jewish dispensation but so far
otherwise, that every servant was placed under
the protection of law, and care taken not only to
prevent all involuntary servitude, but all
voluntary perpetual bondage. Sixth, that slavery
in America reduces a man to a thing, a "chattel
personal," robs him of all his rights as a human
being, fetters both his mind and body, and
protects the master in the most unnatural and
unreasonable power, whilst it throws him out of
the protection of law. Seventh, that slavery is
contrary to the example and precepts of our holy
and merciful Redeemer, and of his apostles.
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Angelina Grimke, Appeal to the Christian Women of
the South But perhaps you will be ready to
query, why appeal to women on this subject ? We
do not make the laws which perpetuate slavery. No
legislative power is vested in us we can do
nothing to overthrow the system, even if we
wished to do so. To this I reply, I know you do
not make the laws, but I also know that you are
the wives and mothers, the sisters and daughters
of those who do and if you really suppose you
can do nothing to overthrow slavery, you are
greatly mistaken. You can do much in every way
four things I will name. 1st. You can read on
this subject. 2d. You can pray over this subject.
3d. You can speak on this subject. 4th. You can
act on this subject. I have not placed reading
before praying because I regard it more
important, but because, in order to pray aright,
we must understand what we are praying for it is
only then we can "pray with the understanding,
and the spirit also."
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Angelina Grimke, Appeal to the Christian Women of
the South I know that this doctrine of obeying
God, rather than man, will be considered as
dangerous, and heretical by many, but I am not
afraid openly to avow it, because it is the
doctrine of the Bible but I would not be
understood to advocate resistance to any law
however oppressive, if, in obeying it, I was not
obliged to commit sin. If for instance, there was
a law, which imposed imprisonment or a fine upon
me if I manumitted a slave, I would on no account
resist that law, I would set the slave free, and
then go to prison or pay the fine. If a law
commands me to sin I will break it if it calls
me to suffer, I will let it take its course
unresistingly. The doctrine of blind obedience
and unqualified submission to any human power,
whether civil or ecclesiastical, is the doctrine
of despotism, and ought to have no place among
Republicans and Christians.
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Angelina Grimke, Appeal to the Christian Women of
the South Such appeals to your legislatures
would be irresistible, for there is something in
the heart of man which will bend under moral
suasion. There is a swift witness for truth in
his bosom, which will respond to truth when it is
uttered with calmness and dignity. If you could
obtain but six signatures to such a petition in
only one state, I would say, send up that
petition, and be not in the least discouraged by
the scoffs, and jeers of the heartless, or the
resolution of the house to lay it on the table. .
. .You may petition, too, the different
ecclesiastical bodies of the slave states.
Slavery must be attacked with the whole power of
truth and the sword of the spirit. You must take
it up on Christian ground, and fight against it
with Christian weapons, whilst your feet are shod
with the preparation of the gospel of peace. And
you are now loudly called upon by the cries of
the widow and the orphan, to arise and gird
yourselves for this great moral conflict, with
the whole armour of righteousness upon the right
hand and on the left.
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Angelina Grimke, Appeal to the Christian Women of
the South There is every encouragement for you
to labor and pray, my friends, because the
abolition of slavery as well as its existence,
has been the theme of prophecy. "Ethiopia (says
the Psalmist) shall stretch forth her hands unto
God." And is she not now doing so? Are not the
Christian negroes of the south lifting their
hands in prayer for deliverance, just as the
Israelites did when their redemption was drawing
nigh? Are they not sighing and crying by reason
of the hard bondage? And think you, that He, of
whom it was said, "and God heard their groaning,
and their cry came up unto him by reason of the
hard bondage," think you that his ear is heavy
that he cannot now hear the cries of his
suffering children? . . . the time is to come
when every man is to sit under his own vine and
his own fig-tree, and no domineering driver, or
irresponsible master, or irascible mistress,
shall make him afraid of the chain or the whip.
Hear, too, the sweet tones of another string
"Many shall run to and fro, and knowledge shall
be increased."
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Frederick Douglass, The Relation of the Free
Church to the Slave Church I, for one, when I
heard of the formation of a free church in
Scotland, my soul lit up with joy. I had known
none but slave churchesno church organization
but had linked within its folds the bloody
system. But God be praised! a Free church has
sprung up, and, not content with spreading its
doctrines in Scotland, it has appointed a
delegation to go to America. I clapped my hands
for joyI proclaimed the fact that the cause of
freedom was onward in Scotlanda free church is
born, and they are going to visit us. Shake your
chains, and cheer up your broken spirits!freedom
is onward! But oh! what a sudden reversal! How
dark and gloomy became my soul, when I heard they
had another object in view than the cause of
freedom.
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Frederick Douglass, The Relation of the Free
Church to the Slave Church They came, but not
for me or my brethren in bondage they had not
time to come to me, and for the best of all
reasons, I had no money, my master had stolen it
from me. I had nothing to purchase the advocation
of the Free church. Instead of looking into the
quarters, they are on their way up to the big
house they want to see master, the man that has
the money. They pity us in their heart, but they
can do nothing for us. They are less free than
some others who do not assume that arrogant
egotistical name.
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Frederick Douglass, The Relation of the Free
Church to the Slave Church There is a law above
all other enactmentsit is the law written by the
finger of God upon the heart, that man shall not
hold property in man. They admit they hold
fellowship with slaveholders, or men-stealers
(that is a better word I like to call everything
by its proper name). Would it be wrong to hold
fellowship with a man who was known to be in the
practice of sheep-stealing? It would not be
right. If it would be wrong to hold fellowship
with a sheep-stealer, it is also wrong to hold
fellowship with a man-stealer. If it be wrong to
steal the soul for which Christ died, will the
Free Church hold fellowship with these men as
Christians? Slavery exists because it is popular.
We have to make it unpopular. What would be
thought of the man who said he was diametrically
opposed to slavery, while he went and took the
money which was wrung from the blood, bones, and
sinews of the slave, to build his church and pay
his stipend? We would say he aided and abetted
slavery. If you hold fellowship with
slaveholders, you virtually say to the world that
a man can be a follower of the meek and lowly
Jesus, although he be, at the same time, the
vilest sinner. But whether it be assumed by
others or not, I know it to be true, as truth can
have no concord with lies, so a free church
cannot hold fellowship with a slave one. No
quarter is given to slavery by true freedom.
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Frederick Douglass, The Relation of the Free
Church to the Slave Church A distinction ought
to be made between slavery and slaveholders! As
well might he tell us that a distinction ought to
be made between the sin and the sinner, between
the dice and the sharper. He will denounce
adultery most powerfully, and then come forward
and tell us that distinction ought to be made
between the adulterer and adultery. Every sinner,
every criminal, may here find a place of escape.
A distinction ought to be made between the
slaveholder and slavery! O! the artful dodger.
The learned, eloquent, and religious Scotch
divine has, by much logical research and deep
study, at last ascertained that a distinction
ought to be made. "By their fruits ye shall know
them." No, no, says Dr. Chalmers, with all his
brilliant clear sightedness. In order to reform
the world, we are to individualize the sinner
with the sin.
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Frederick Douglass, The Relation of the Free
Church to the Slave Church I call upon you as
Christians to cry into the ear of that church
SEND BACK THE MONEY. I may be allowed to speak on
that system, and I have a right to speak when the
blood of four sisters, a brother, and an old
grandmother is sticking in the hem of her
garment. If you SEND BACK THAT MONEY, I will
speak as much in your praise as I have done
against you. I have not the power to utter the
feelings that agitate my bosom. I have not words
strong enough to give vent to my sufferings. If
there is a Free Churchman within the sound of my
voice, I would saySEND BACK THE MONEY. Help to
unrivet the fetters of the poor bondsmen, and
hasten the glad jubilee when three millions of
poor down-trodden men shall be delivered from the
bloody chains of tyranny and oppression, and God
will bless youthe slaves will bless you.
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Benjamin Lay 1681-1760
Quaker Benjamin Lay's 1737 address to fellow
Quakers.
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Anti-slavery publication for children from the
American Anti-slavery society (1836)
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A contribution box, used to gather pennies, other
coins, in support of the Massachusetts
Anti-Slavery Society
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Different mastheads of The Liberator
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Thank You