Christian views on slavery

Slavery is an evil of the first magnitude, ... and contrary to all the genuine principles of Christianity, and yet carried on by men denominated thereby. ~ Ottobah Cugoano
As long as an heir is underage, he is no different from a slave, although he owns the whole estate. The heir is subject to guardians and trustees until the time set by his father. So also, when we were underage, we were in slavery under the elemental spiritual forces of the world. ~ Paul of Tarsus

Christian views on slavery vary regionally, historically and spiritually.

QuotesEdit

  • Slavery is an evil of the first magnitude, ... and contrary to all the genuine principles of Christianity, and yet carried on by men denominated thereby.
    • Ottobah Cugoano, Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species (1787), p. 24
  • In a Christian era, in a land where Christianity is planted, where every one might expect to behold the flourishing growth of every virtue, extending their harmonious branches with universal philanthropy wherever they came; but, on the contrary, almost nothing else is to be seen abroad but the bramble of ruffians, barbarians and slave-holders, grown up to a powerful luxuriance in wickedness. I cannot but wish, for the honor of Christianity, that the bramble grown up amongst them, was known to the heathen nations by a different name, for sure the depredators, robbers and ensnarers of men can never be Christians, but ought to be held as the abhorence of all men, and the abomination of all mankind.
    • Ottobah Cugoano, Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species (1787), p. 24
  • The holders of men in slavery ... cannot otherwise but expect in one day at last, to meet with the full stroke of the long suspended vengeance of heaven, when death will cut them down to a state as mean as that of the most abjected slave, and to a very eminent danger of a far more dreadful fate hereafter, when they have the just reward of their iniquities to meet with.
    • Ottobah Cugoano, Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species (1787), p. 25
  • As to the doctrine of slavery and the right of Christians to hold Africans in perpetual servitude, and sell and treat them as we do our horses and cattle, that, it is true, has been heretofore countenanced by the Province Laws formerly, but nowhere is it expressly enacted or established. It has been a usage–a usage which took its origin from the practice of some of the European nations, and the regulations of British government respecting the then-colonies, for the benefit of trade and wealth. But whatever sentiments have formerly prevailed in this particular or slid in upon us by the example of others, a different idea has taken place with the people of America, more favorable to the natural rights of mankind, and to that natural, innate desire of liberty, with which Heaven, without regard to color, complexion, or shape of noses-features, has inspired all the human race. And upon this ground our constitution of government, by which the people of this Commonwealth have solemnly bound themselves, sets out with declaring that all men are born free and equal, and that every subject is entitled to liberty, and to have it guarded by the laws, as well as life and property–and in short is totally repugnant to the idea of being born slaves. This being the case, I think the idea of slavery is inconsistent with our own conduct and constitution; and there can be no such thing as perpetual servitude of a rational creature, unless his liberty is forfeited by some criminal conduct or given up by personal consent or contract.
  • Why, then, in the absence of all control over the subject of African slavery, are you agitated in relation to it? With Pharisaical pretension it is sometimes said it is a moral obligation to agitate, and I suppose they are going through a sort of vicarious repentance for other men's sins. ... Who gave them a right to decide that it is a sin? By what standard do they measure it? Not the Constitution; the Constitution recognizes the property in many forms, and imposes obligations in connection with that recognition. Not the Bible; that justifies it. Not the good of society; for if they go where it exists, they find that society recognizes it as good...
  • One of the legacies of the Second Great Awakening was the Abolitionist Movement, the coalition of whites and blacks opposed to slavery. To support their cause, they frequently quoted Jesus' statements about treating others with respect and love. White Christians in the south, however, did not view slavery as a sin. Rather, their leaders were able to quote many Biblical passages in support of slavery. The Civil War and the divide over the question of slavery thus began in the nation's churches, a decade before fighting began on the battlefields.
  • The split in the Methodist Episcopal Church came in 1844. The immediate cause was a resolution of the General Conference censuring Bishop J. O. Andrew of Georgia, who by marriage came into the possession of slaves. As soon as word of the dissension reached North Carolina, the members of the church in the Raleigh Station met and advised the North Carolina delegates to withdraw from the Conference.
    "We believe," states the resolution, "an immediate division of the Methodist Episcopal Church is indispensable to the peace, prosperity, and honor of the Southern portion thereof, if not essential to her continued existence…we regard the officious, and unwarranted interference of the Northern portion of the Church with the subject of slavery alone, a sufficient cause for a division of our Church."
    The General Conference of the Methodist Episcopal Church split into two conferences because of these tensions over slavery and the power of the denomination's bishops. Some anti-slavery clergy and laity of the Methodist Episcopal Church left to form the Wesleyan Methodist Church in America. It continues today as the Wesleyan Church. The southern churches organized the Methodist Episcopal Church (South), at a meeting in Louisville, Kentucky. A group of anti-slavery members in Piedmont, North Carolina withdrew from the Methodist Episcopal Church and joined the Wesleyan Methodist Church.
    Slavery and race proved to be a divisive factor, leading to the formation of numerous Protestant denominations in the United States. The aftershocks of this splintering of American churches would be felt well into the twentieth century.
  • Virtually all members of the abolition movement were deeply religious women and men, convinced that slavery violated divine law. Antislavery evangelicals gave bibles to the enslaved, established integrated churches, and preached against the sin of slavery. A few started utopian communities in the upper South, like Nashoba, founded by Frances Wright near Memphis, Tennessee as an experiment in interracial living. Still others sought to promote the emigration of "free soilers" (those opposing the extension of slavery into new US territories) into the upper South.
  • The sense that God was decisively at work in the crisis of the Union also profoundly altered the way in which church leaders dealt with the problem of slavery. At the war's outset, Northern churches were far from unanimous in their attitude toward human bondage. A few denounced the practice as a sin and called for immediate emancipation or abolition. At the other extreme, some argued that the Bible treated slavery as a morally legitimate institution. For example, parts of the Old Testament law recognized and regulated slavery. Jesus lived in a world where slavery existed, and he apparently uttered not a single word of censure against it. The letters of the apostle Paul contained explicit commands that slaves be obedient to their masters. Therefore, ran this argument, contemporary Christians had no business condemning as sinful a social arrangement that the Bible itself sanctioned. Most church leaders appear to have fallen somewhere between these extremes.
  • For their part, the southern women believed that they, no less than their men, would bear a critical responsibility before God for the outcome of the conflict. When they went to work in the mills and factories left unmanned by war, when they took over the roles of protector and provider at home, they understood themselves as vital players in a divine experiment of Christian nationhood. And when they suffered the afflictions of northern armies in their backyards and growing numbers of war dead, they strengthened and consoled themselves with the knowledge that they were doing God’s work on earth.
    Part of that work, as had long been argued, was the “Christianizing” of the African slaves. To address abolitionists’ cries for an end to slavery, southern preachers declared that slavery was a sacred trust imposed on the South by the slave traders of Great Britain and the northern states. Furthermore, some averred, God had ordained slavery as a punishment for African paganism.
    Ironically, this very conviction led Southern educators to talk seriously for the first time about educating the black people among them. Baptist ministers, especially, sought to pass resolutions encouraging their congregations to work politically toward repealing laws banning slave literacy. It was only logical that if the South was commissioned by God to create a Christian nation, its success in the war would depend on God’s favor. For some, this suggested that God’s favor could be lost through ill treatment of the slaves or, conversely, won through greater humanitarianism.
  • The slaves had their preachers too, as well as their own secret religious gatherings. Black preachers were often among the few literate slaves, and they created powerful stories of redemption, freedom, and retribution against their white masters out of the language and ethos of the Old Testament tales of Israel’s captivity and release. In the presence of white observers, black preachers echoed the message heard in white pulpits of obedience and subservience to “God-ordained” masters. In fact, there was strong practical incentive to do so, because often it was only through obedience and subservience that slaves avoided the lash and other penalties. Yet at the end of the day, slave religion emphasized that God would change their earthly situation and punish the cruelty of the slave holders.
    It was the slaves’ conviction that God was ultimately on their side that gave them the courage to run away and throw themselves on the mercy of the northern army. It strengthened their resolve to follow the Underground Railroad in the face of untold risks and dangers toward what they supposed would be a new life in freedom. Their religious beliefs became vocal in their spirituals—songs full of their pain, sorrow and resignation, their hope, joy and rebellion.
  • Our divine Lord and Master said, “all things whatsoever ye would that men should do unto you, do ye even so unto them.” But an American minister, with the Bible in is hand, holds us and our children in the most abject slavery and wretchedness. Now I ask them, would they like for us to hold them and their children in abject slavery and wretchedness?
    • David Walker, Walker’s Appeal, in Four Articles; Together with a Preamble, to the Coloured Citizens of the World (1830), p. 43

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