American Churches and Slavery.
THE POSITION THEY OCCUPY.
The christian church ought to be a faithful exponent of the benevolent
spirit and doctrines of Jesus Christ. Liberty, truth and humanity,
though insulted, betrayed and proscribed every where else, should find
within its sacred enclosures a welcome, a refuge and a stronghold.
Its watchmen ought to be faithful men, uninfluenced by flattery,
uncorrupted by gold, unawed by the popular will. The church ought to
be the most independent body on earth. Standing as it does upon the
Eternal Rock, holding the promise of successful resistance against
the "gates of hell," and of certain triumph over all the powers of
darkness, the oppressor ought to know that he could not intimidate it
by menace, silence its witnesses, win its smiles, or by any means be
permitted to set his unhallowed feet within its pale. The church ought
to be a terror to slaveholders; and although usage, prejudice, pride,
passion, wealth, literature, and the selfish interests of men should
all be combined against the oppressed, they should be certain of an
unswerving and powerful friend and advocate in the church.
We say such should be the acknowledged and indisputable character and
conduct of that body popularly known as the church, because then it
would be a faithful exponent of the divine philanthropy of Jesus, of
his "good will to men,"--then it would be precisely what the church was
when it acknowledged no law superior to the will of God.
We propose now to ascertain the position of the American churches in
relation to the slavery question. The most of them have been compelled
to take some action on this exciting subject. We shall notice, more
especially, the late action of various denominations, both for and
against slavery, that the reader may know precisely where each branch
of the _Protestant_ churches of this country, may be found. We do not
deem it necessary to exhibit the relation of the _Catholic_ church to
slavery. We may remark here, however, by the way, that this church, if
it be proper to call it a church, is soundly pro-slavery, and is, in
America, as it is everywhere else, a staunch advocate of oppression.
Few Protestant churches excel the Catholic in slaveholding.
PRESBYTERIAN (OLD SCHOOL.)
The Presbyterian church (O.S.) stands fully and unequivocally on the
side of the oppressor. It is true that a few earnest anti-slavery men
may be found in this denomination, but their influence upon it is
scarcely felt. They are not able in the least to modify the decided,
unfaltering pro-slavery position maintained by the General Assembly.
So far as I know, the most ultra friends of slavery are perfectly
satisfied with the late ecclesiastical action and influence of this
church. It makes no pretensions to anti-slavery. The slaveholder is
welcomed to its communion, is authorized to preach and is elevated
to the highest posts of honor. At the last General Assembly fifty
slaveholding presbyteries were represented. The place of meeting was
Charleston, South Carolina. Dr. Lord, author of a celebrated sermon in
support of the fugitive slave law, was elected moderator. The General
Assembly of 1845, by a vote of 168 to 13, "Resolved, That the existence
of domestic slavery, under the circumstances in which it is found in
the southern portion of this country, is no bar to Christian communion."
This church has been _progressing_ in the wrong direction. In 1818,
before the excision of the Presbyteries which formed the New School
body, the General Assembly declared that "the voluntary enslaving of
one part of the human race by another was a gross violation of the most
precious and sacred rights of human nature," "utterly inconsistent
with the law of God," and "totally irreconcilable with the spirit
and principles of the gospel." This was a noble declaration, but
slaveholders were not excluded from the church as they should have
been, but continued to flock in, until in 1836, a _slaveholder_
presided over the General Assembly who openly said--"I draw my warrant
from the Scriptures of the Old and New Testament to hold my slaves
in bondage."--Since 1836 the General Assembly has been wholly under
the control of the pro-slavery interest. Her doctors of divinity have
written learned treaties in defense of slavery, and slaveholders are
at ease, yea, sleep undisturbed in her communion, and for all that that
church is likely to say or do, will sleep on until they find themselves
in company with Dives.
PRESBYTERIAN (NEW SCHOOL.)
When the New School General Assembly was organized only three
slaveholding Presbyteries were represented. There are now about twenty.
A very large proportion of the ministers and members of this church are
_somewhat_ anti-slavery, and many of them _decidedly_ anti-slavery; but
the holding of slaves is not made a test of communion. Slaveholders
have been and are now flocking into it. Ministers of the sanctuary and
members of the General Assembly are slaveholders. Nevertheless, the
action of the General Assembly has been such as to keep up an agitation
and render the southern portion of the church somewhat restless.
The following resolution was adopted by the General Assembly, which
convened at Detroit in 1850:
"That the holding of our fellow-men in the condition of slavery,
EXCEPT in those cases where it is unavoidable by the laws of
the State, by the obligations of guardianship or the demands of
humanity, is an offense, in the proper import of that term, as
used in the Book of Discipline, chap. i., sec. 3, which should be
treated in the same manner as other offenses."
The _exceptions_ in this resolution are sufficient, especially when
explained at the south, to cover almost all cases of slaveholding.
The Assembly of 1853 adopted a report earnestly requesting the
Presbyteries in the slaveholding States to lay before the next Assembly
distinct and full statements touching the following points:
"1. The number of slaveholders in connection with the churches
under their jurisdiction, and the number of slaves held by them.
"2. The extent to which slaves are held by an unavoidable
necessity, 'imposed by the laws of the States, the obligations of
guardianship, and the demands of humanity.'
"3. Whether a practical regard, such as the Word of God requires,
is evinced by the Southern churches for the sacredness of the
conjugal and parental relations as they exist among slaves; whether
baptism is duly administered to the children of slaves professing
Christianity; whether slaves are admitted to equal privileges and
powers in the Church courts; and in general to what extent and in
what manner provision is made for the religious well-being of the
enslaved."
The debate on this report and the subsequent action of the southern
Presbyteries prove conclusively that the Detroit resolution is utterly
futile, and that slaveholding goes on in the southern part of the
church without interruption. On this report, Rev. Mr. McLain, of
Mississippi said:
"We disavow the action of the Detroit Assembly. We have men in our
Church who buy slaves, and work them, because they can make more
money by it than any other way. All who can, own slaves; and those
who cannot, want to."
Rev. William Homes, of Mo., said:
"The action of the Assembly of Detroit is null and void; for how
can any man be found, not to be included in one or the other of the
exceptions contained in it? All claim that their slaveholding is
involuntary and justifiable. He concluded by strenuously asserting
that the South would not submit to these inquiries."
Rev. William Terry, of Va., said:
"He could not promise that the Virginia Presbyteries would give
any replies to these inquiries. There was no hope, so long as
slavery exists, that the church shall be free from it. If it has
come to be true that the feeling of the North will not suffer the
slaveholding ministers and members to remain in fellowship with the
Church, the South will not remain with you. They do not contemplate
a disconnection with slavery."
Since the meeting of the Assembly the Presbyteries in the South have
almost unanimously protested against the action in relation to slavery
as "inquisitorial," and have resolved to disregard totally the "earnest
request" of the General Assembly. They have also resolved that the
agitation of the subject in the Assembly must cease as a _condition_ of
the continued union of the church. Whether the pro-slavery element of
this denomination will prevail, so as to "bury out of sight the Detroit
resolution, silence the General Assembly on slavery, and make the New
School Presbyterian Church a quiet home for those who "buy" "sell" and
"work" slaves "because they can make money out of them," cannot now be
determined. We hope not, but knowing the aggressive spirit of slavery,
we fear.[15]
CONGREGATIONAL.
It is somewhat difficult to define with any great degree of
precision, the position of the Congregational churches in relation
to slavery. Many of these churches are actively anti-slavery. The
Congregationalists of Ohio, in a convention held at Mansfield:
"Resolved That we regard American slavery as both a great evil and
a great violation of the law of God and the rights of man; and that
we deem it our sacred duty to protest, by every christian means,
against slaveholding, and against any and all acts which recognize
the false and pernicious principle that makes merchandise of man."
The largest representative body of congregationalists which has
expressed itself on the question of slavery recently was the Albany
Convention which met in 1852. This body adopted the following
resolution:
Resolved, That in the opinion of this Convention, it is the
tendency of the gospel, wherever preached in its purity, to correct
all social evils, and to destroy sin in all its forms; and that it
is the duty of Missionary Societies to grant aid to churches in
slaveholding States in the support of such ministers only as shall
so preach the gospel, and inculcate the principles and application
of gospel discipline, that, with the blessing of God, it shall
have its full effect in awakening and enlightening the moral
sense in respect to slavery, and in bringing to pass the speedy
abolition of that stupendous wrong; and that wherever a minister
is not permitted so to preach, he should, in accordance with the
directions of Christ in such cases "depart out of that city."
It is believed that Congregationalists generally are _progressing_ in
the right direction.[16]
METHODIST EPISCOPAL CHURCH (NORTH AND SOUTH.)
John Wesley pronounced slavery to be the "sum of all villanies." The
discipline of the Methodist Episcopal Church is quite positive in its
condemnation of slavery. Some of the early Methodist preachers gave
no quarters to this sin. But as the church increased in numbers and
popularity, slaveholders, who at first came in by mere sufferance,
assumed a bolder position, and finally ruled the whole church "with a
rod of iron."
The General Conference which convened in Cincinnati in 1836, after a
warm discussion, adopted the following resolution:
"Resolved, By the delegates of the Annual Conferences, in General
Conference assembled, that we are decidedly opposed to modern
abolitionism, and wholly disclaim any _right, wish, or intention to
interfere in the civil and political relation between the master and
slave as it exists_ in the slaveholding States of this Union." Yeas
120, nays 14.
This resolution was an offering to appease the bloody Moloch of
slavery, which had been aroused somewhat by _Orange Scott_. At a Gen.
Conf. in 1840, held in Baltimore, a resolution was passed depriving
colored persons of the right of testifying against white persons. The
resolution reads as follows:
"Resolved, That it is inexpedient and unjustifiable for any preacher to
permit colored persons to give testimony against white persons, in any
State where they are denied that privilege by law."[17]
The division of this Church (or secession, as some call it, of the
Church South) has as yet resulted, so far as we can see, in no
advantage to the slave. The southern portion or branch is not more
pro-slavery than before; and the northern division occupies precisely
the ground maintained when the resolutions of 1836 and 1840 were
adopted, and when there were embraced within her communion the owners
of 200,000 slaves. SLAVEHOLDING IS NOT A BAR TO MEMBERSHIP IN THE
METHODIST EPISCOPAL CHURCH NORTH. Ten or eleven conferences are now
slaveholding, and between 30 and 40,000 slaves are owned at the present
time by members of this church.
The Baltimore Conference, which belongs to the church North, passed in
1836 the following resolution:
"Resolved, That this Conference disclaims any fellowship with
abolitionism. On the contrary, while it is determined to maintain
its well known, and long established position, by keeping the
traveling preachers composing its own body, free from slavery; it
is also determined not to hold connexion with any ecclesiastical
body, that shall make non-slaveholding a condition of membership in
the Church."
This conference, so far from regarding slaveholding in the _membership_
a sin, seems to consider it a virtue, and a condition of fellowship.
An effort to introduce the slavery question into the last General
Conference was defeated, speakers were choked down, and the conference
closed in disorder. Since the meeting of that body a number of
Conferences have passed resolutions calling for the adoption of a rule
which would exclude slaveholders from the church. Some strong men[18]
seem determined not to rest the question until there is a semblance
at least of consistency between the professions and practice of
Methodism on slavery. This church has been "as much as ever deploring
the evils of slavery,"[19] for scores of years, and as _much as ever_
strengthening and building up the iniquity! And as a Methodist writer
in the _Northern C. Advocate_ in a late article asks--"Is it not high
time for honest and God-fearing anti-slavery ministers and members of
the Methodist Episcopal Church, to inquire whether in her official
position, her anti-slavery professions and character are not all a
_mere sham_!" It is to be feared that the good men of this church, who
are laboring to effect its renovation from this foul sin, are doomed to
disappointment, as many others, who have preceded them, have been. The
fact that three new slaveholding conferences will be represented in the
next General Conference of this body, augurs unfavorably.
METHODIST PROTESTANT CHURCH.
This branch of the Methodist family is fearfully involved in the sin
of slaveholding.--Slavery has silenced the voice of the church organ.
Slaveholders have free access to its communion. The discipline contains
a very disgraceful clause in relation to colored members. Article 12,
Sec. 1st secures the right of suffrage to all male members who are
WHITE. Article 7, Sec. 3, gives to each annual conference power to
make for colored members of the church "_such terms_ of suffrage" as
they may think proper. In the same article the apparently neutral, but
really pro-slavery character of this church is seen in the following
words: "But neither the General Conference nor any annual conference
shall assume power to interfere with the constitutional powers of the
civil governments, _or with the operations of the civil laws_." The
civil law is the highest law recognized in this article, and where that
makes _chattels_ of men, this church is forbidden to interfere. In
these quotations the principles of _caste_ and _lower-lawism_, are most
clearly inculcated. It is with surprise and sorrow that we find such
odious features in the discipline of a church which boasts of MUTUAL
RIGHTS.
WESLEYAN METHODIST CONNECTION.
This denomination of Christians stands boldly and unequivocally upon
the solid bible anti-slavery platform; and although not a large body,
its influence has already been widely felt. It comes behind in no
anti-slavery gift or grace. Its pulpit and press _speak out_ earnestly
and powerfully. The Syracuse Conference recently adopted the following
resolutions, which are such as all the conferences of the connection
pass unanimously:
"_Resolved_, That we hold--as ever--in abhorrence the _system_,
esteeming it as ranking first in the dark list of systematized
piracy, and all intelligent supporters of the abomination as being
nothing, less or more, than willing pirates.
"_Resolved_, That to ask us to fraternize with any of the thousand
and one organized or unorganized influences, going directly or
indirectly to sustain the system, prominent among which are the
principal churches and the great political parties of the country,
is to offer direct insult to our sense of Christian propriety and
gentlemanly courtesy."
BAPTISTS (REGULAR.)
The _Regular Baptist_ Church occupies a decidedly pro-slavery position.
Where slavery exists, it does not make slaveholding a bar to communion.
It is true that there is a division between the Northern and Southern
Baptist churches in _benevolent operations_, but this division is
"one, not of principle, but of policy. Hence, there has been from the
first, between the leaders of the Northern and Southern Associations,
a cordial fraternization."[20] This church is very influential in the
South, and from no ecclesiastical organization has American slavery
received a more powerful and hearty sanction. Many Baptists are,
however, warm friends of the slave, but they have not been able to
change or modify in the slightest degree the pro-slavery position of
the general body.
BAPTISTS (FREE-WILL.)
The _Free-will Baptist_ Church is decidedly anti-slavery. It stands
in the front rank of those societies which are on the side of the
oppressed battling for humanity. Amongst other excellent resolutions
submitted by the committee on slavery at the last General Conference
the following will show on what platform to look for a true Free-will
Baptist:
"_Resolved_, That we re-affirm our opposition to the whole system
of American Slavery; holding it to be absurd in the light of
Reason, infamous in the eye of Justice, a deadly foe to human
welfare, a libel on the Decalogue, and a reckless attack on the
religion of Christ; and the only change we would recommend in our
denominational attitude and policy on this subject, is, to take an
advanced position in our warfare against the system, and to give a
more open and public expression to our hostility."
BAPTISTS (SEVENTH-DAY.)
The position of this branch of the Baptist family may be known from the
following resolution passed by the Eastern Association:
"_Resolved_, That we enter our solemn protest against the system of
American slavery, as a sin against God, and a libel on our national
declaration, that "all men are created free and equal.""
EVANGELICAL ASSOCIATION.
The Evangelical Association has inserted in its discipline the
following resolution which indicates its ecclesiastical position:
"_Question._ What is to be done respecting slaveholders and the
slave-trade?
"_Answer._ We have long since been convinced that the buying and
selling of men and women, and slavery, is a great evil, and ought
to be abhorred by every Christian: be it therefore known to all
fellow-members, that none shall be allowed, under any pretence or
condition whatever, the holding of slaves or the trafficking in the
same."
THE UNITED BRETHREN IN CHRIST.[21]
This church believes slavery to be in itself a sin. The Constitution,
which can only be altered by a vote of two-thirds of all the members of
the society, declares that "involuntary servitude shall in no way be
tolerated." The 32d Section of Discipline reads as follows:
"All slavery in every sense of the word is totally prohibited, and
shall in no way be tolerated in our Church. Should any be found in
our society who hold slaves, they cannot continue as members unless
they do personally manumit or set free such slaves. And when it is
known to any of our ministers in charge of a circuit, station or
mission, that any of its members hold a slave or slaves, he shall
admonish such member to manumit such slave or slaves; and if such
persons do not take measures to carry out the discipline, they
shall be expelled by the proper authorities of the church; and any
minister refusing to attend to the duties above described shall be
dealt with by the authorities to which he is amenable."
This section, substantially, has been in force since 1821. The United
Brethren have congregations in Missouri, Kentucky, Virginia and
Maryland.
At the General Conference, May 12, 1853, the _Southern delegates_
reported that there were twelve cases of legal connection with
slavery in the Church, but they were of a character so peculiar,
that a difference of opinion had arisen as to whether the
discipline _intended_ to exclude them. The opinion and advice of
the Conference was asked. The following answer, in substance, was
given:
"All those cases reported are cases prohibited by the plain letter
of our Discipline. Execute papers of immediate emancipation.--The
sympathy of this Conference given to palliated cases of slavery
would be an entering wedge of slavery into our Church. The Church
must be disconnected with slavery in all its forms. The bishops are
instructed to carry out the _letter_ of Discipline."
The action in this case was taken without a dissenting vote, and
the delegates from the South assured the Conference that the
intention of the Discipline, as above explained, should be executed.
The General Conference made provision for the publication of a
monthly magazine. The following is from the Prospectus:
"The immediate abolition of slavery; rejecting that most odious and
barbarous notion, that man has a right to hold property in man. The
position will be taken that this is a monster that can never be
tamed, a sin which violates every precept of the Bible. It will be
our object to show that slavery (by which we mean the holding of
property in man) is sinful, necessarily sinful, under all possible
and conceivable circumstances."
VARIOUS CHURCHES.
Besides the churches already mentioned the following are decidedly
anti-slavery:--"Associate Presbyterian," "Reformed Presbyterian,"
"Free Presbyterian," (of which the venerable John Rankin is a member,)
many local "Independent" churches, and the "Friends" or Quakers. The
Quakers have a world-wide reputation for practical philanthropy. And
on the other hand the following large denominations are decidedly
pro-slavery:--"German Reformed," "Dutch Reformed," "Cumberland
Presbyterian," "Lutheran" and "Disciple" (or Campbellite.)
The following estimate made by W. G. Gephart, a Presbyterian minister,
will give a "bird's eye view" of the relation of the leading
denominations of this country to slavery as it stood a few years since.
At the present time they are only _more deeply_ involved in the trade
in the souls of men, than they were when this estimate was made:
DENOMINATIONS. NO. OF SLAVES.
Methodists, 219,563
Presbyterian, Old and New School, 77,000
Baptists, 125,000
Campbellites, 101,000
Episcopalians, 88,000
Allow for all other denominations, 50,000
-------
Total number of slaves owned by ministers of the gospel
and members of the different Protestant churches, 660,563
"Now, suppose the average value of all these slaves be only $400 each,
and it will give a capital of $264,225,200! invested in humanity, the
interests of 660,653 beings upon whom God has chartered immortality,
and stamped it with the signet of his own image."
From this review it will be perceived that the most influential
denominations have given their sanction to slavery. They have opened
wide their doors to slaveholders, and have welcomed them to their
communion. They have not advised nor commanded them to emancipate their
slaves as a condition of admission to the church, to the Lord's table,
to the pulpit, or even into heaven itself!
Divines have, by a perversion of the Bible, corrupted the consciences
of Southern, aye, even of Northern Christians, by the most subtle and
monstrous errors. The holy Bible has been made, in the language of
Blanchard, a smith shop whence consecrated hands have brought fetters
for the feet, and manacles for the mind! "We have," said Frederick
Douglass, "men-stealers for ministers, woman-whippers for missionaries,
and cradle-plunderers for church-members. The man who wields the
blood-clotted cow-skin during the week fills the pulpit on Sunday and
claims to be a minister of the meek and lowly Jesus. The man who robs
me of my earnings at the end of each week, meets me as class-leader on
Sunday morning, to show me the way of life, and the path of salvation.
He who sells my sister, for purposes of prostitution, stands forth as
the pious advocate of purity. He who proclaims it a religious duty to
read the Bible, denies me the right of learning to read the name of God
who made me. He who is the religious advocate of marriage, robs whole
millions of its sacred influence, and leaves them to the ravages of
wholesale pollution. The warm defender of the sacredness of the family
relation is the same that, scatters whole families,--sundering husbands
and wives, parents and children, sisters and brothers,--leaving the hut
vacant, and the hearth desolate. We see the thief preaching against
theft, and the adulterer against adultery. We have men sold to build
churches, women sold to support the gospel, and babes sold to purchase
Bibles for the _poor heathen! all for the glory of God and the good of
souls!_ The slave auctioneer's bell and the church-going bell chime
in with each other, and the bitter cries of the heart-broken slave
are drowned in the religious shouts of his pious master. Revivals of
religion and revivals in the slave trade go hand in hand together.
The slave prison and the church stand near each other. The clanking
of fetters and the rattling of chains in the prison, and the pious
psalm and solemn prayer in the church may be heard at the same time.
The dealers in the bodies and souls of men, erect their stand in the
presence of the pulpit, and they mutually help each other. The dealer
gives his blood-stained gold to support the pulpit, and the pulpit, in
return, covers his infernal business with the garb of Christianity."