The Religious Roots of the American Abolition Movement
An Online Professional Development Seminar
Recording and presentation
available on seminar
Website.
http://www.nationalhumanitiescenter.org/ows/seminar
sflvs/jacksonian/index.htm
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
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 Christians—black and white, northern and southern, male and
female?
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.
David Walker
(1785-1830)
• Born free in Wilmington, North
Carolina.
• Settled in Boston where he ran a
clothing store during the 1820s.
• Agent for Freedom’s Journal,
a New York-based weekly
abolitionist newspaper.
• His works were banned in several
states and were instrumental in
initiating slave escapes and
insurrections.
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."
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!
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.
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 AntiSlavery Society in 1835.
• Through association with
William Lloyd Garrison
becomes major abolitionist
speaker.
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 vitality—Yes! 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."
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.
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."
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.
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.
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."
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 churches—no 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 joy—I proclaimed
the fact that the cause of freedom was onward in Scotland—a 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.
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.
Frederick Douglass, “The Relation of the Free Church to the Slave Church”
There is a law above all other enactments—it 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.
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.
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
say—SEND 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 you—the slaves will bless you.
Benjamin Lay
1681-1760
Quaker Benjamin Lay's
1737 address to fellow Quakers.
Anti-slavery publication for children from the American Anti-slavery society (1836)
A contribution box, used to gather
pennies, other coins, in support of
the Massachusetts Anti-Slavery
Society
Different mastheads of The Liberator
Thank You