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Eight leading scholars have joined forces to give us the most comprehensive book to date on the history of African-American religion from the slavery period to the present.
Beginning with Albert Raboteau's essay on the importance of the story of Exodus among African-American Christians and concluding with Clayborne Carson's work on Martin Luther King, Jr.'s religious development, this volume illuminates the fusion of African and Christian traditions that has so uniquely ...
Eight leading scholars have joined forces to give us the most comprehensive book to date on the history of African-American religion from the slavery period to the present.
Beginning with Albert Raboteau's essay on the importance of the story of Exodus among African-American Christians and concluding with Clayborne Carson's work on Martin Luther King, Jr.'s religious development, this volume illuminates the fusion of African and Christian traditions that has so uniquely contributed to American religious development. Several common themes emerge: the critical importance of African roots, the traumatic discontinuities of slavery, the struggle for freedom within slavery and the subsequent experience of discrimination, and the remarkable creativity of African-American religious faith and practice. Together, these essays enrich our understanding of both African-American life and its part in the history of religion in America.
Canaan land is the land for me, And let God's saints come in. There was a wicked man, He kept them children in Egypt land. Canaan land is the land for me, And let God's saints come in. God did say to Moses one day, Say, Moses, go to Egypt land, And tell him to let my people go. Canaan land is the land for me, And let God's saints come in. -Slave Spiritual
In the encounter with European Christianity in its Protestant form in North America, enslaved Africans and their descendants encountered something new: a fully articulated ritual relationship with the Supreme Being, who was pictured in the book that the Christians called the Bible not just as the Creator and Ruler of the Cosmos, but also as the God of History, a God who lifted up and cast down nations and peoples, a God whose sovereign will was directing all things toward an ultimate end, drawing good out of evil. As the transplanted Africans reflected upon the evil that had befallen them and their parents, they increasingly turned to the language, symbols, and worldview of the Christian holy book. There they found a theology of history that helped them to make sense of their enslavement. One story in particular caught their attention and fascinated them with its implications and potential applications to their own situation: the story of Exodus. What they did with that ancient story of the Near East is the topic of this essay. I begin by surveying the history of evangelization among the slaves in order to situate and define the Christianity that confronted them in North America. Then I describe what slaves and free blacks made of Christianity by focusing on their interpretation of the Exodus story, an interpretation which differed drastically, as we shall see, from that of white Americans.
From the beginning of the Atlantic slave trade, Europeans claimed that the conversion of slaves to Christianity justified the enslavement of Africans. Yet the conversion of slaves was not a high priority for colonial planters. British colonists in North America proved especially indifferent, if not downright hostile, to the conversion of their slaves. At first, opposition was based on the suspicion that English law forbade the enslavement of Christians and so would require slaveholders to emancipate any slave who received baptism. Masters suspected that slaves would therefore seek to be baptized in order to gain freedom. These fears were quickly allayed by colonial legislation declaring that baptism did not alter slave status.
With the legal obstacles aside, slaveowners for the most part still demonstrated scant interest in converting their slaves. According to the common wisdom, Christianity spoiled slaves. Christian slaves thought too highly of themselves, became impudent, and even turned rebellious. Moreover, Anglo-Americans were troubled by a deep-seated uneasiness at the prospect that slaves would claim Christian fellowship with white people. Africans were foreign; to convert them was to make them more like the English and therefore deserving of better treatment. In fact religion, like language and skin color, constituted the colonists' identity. To Christianize black-skinned Africans, therefore, would confuse the distinctiveness of the races and threaten the social order based upon that distinctiveness. Finally, the labor, not the souls of the slaves, concerned most slaveholders. Peter Kalm, a Swedish traveler in America from 1748 to 1750, perceptively described the colonists' objections to religious instruction for slaves:
It is... to be pitied, that the masters of these negroes in most of the English colonies take little care of their spiritual welfare, and let them live on in their Pagan darkness. There are even some, who would be very ill pleased at, and would by all means hinder their negroes from being instructed in the doctrines of Christianity; to this they are partly led by the conceit of its being shameful, to have a spiritual brother or sister among so despicable a people; partly by thinking that they should not be able to keep their negroes so meanly afterwards; and partly through fear of the negroes growing too proud, on seeing themselves upon a level with their masters in religious matters. A concerted attack on these obstacles to slave conversion was mounted by the Church of England in 1701 when it established the Society for the Propagation of the Gospel in Foreign Parts to support missionaries to the colonies. The first task was to convince masters that they had a duty to instruct their slaves in the truths of the gospel. In tract after tract, widely distributed in the colonies, officers of the Society stressed the compatibility of Christianity with slavery. Masters need not fear that religion would ruin their slaves. On the contrary, Christianity would make them better slaves by convincing them to obey their owners out of a sense of moral duty instead of out of fear. After all, Society pamphlets explained, Christianity does not upset the social order, but supports it: "Scripture, far from making an alteration in Civil Rights, expressly directs that every man abide in the condition wherein he is called, with great indifference of mind concerning outward circumstances." To prove the point, they reiterated ad nauseam the verse from Ephesians (6:5): "Slaves be obedient to your masters." The missionaries thus denied that spiritual equality implied worldly equality; they restricted the egalitarian impulse of Christianity to the realm of the spirit. So, in effect, they built a religious foundation to support slavery. As the historian Winthrop Jordan aptly put it, "These clergymen had been forced by the circumstance of racial slavery in America into propagating the Gospel by presenting it as an attractive device for slave control."
The success of missions to the slaves depended largely on circumstances beyond the missionaries' control: the proportion of African-born to Creole slaves, the geographic location and work patterns of the slaves, and the ratio of blacks to whites in a given locale. Blacks in the North and in the Chesapeake region of Maryland and Virginia, for example, experienced more frequent and closer contact with whites than did those of the lowland coasts of South Carolina and Georgia, where large gangs of African slaves toiled on isolated rice plantations with only limited and infrequent exposure to whites or their religion. Even if a missionary gained regular access to slaves, the slaves did not invariably accept the Christian gospel. Some rejected it, according to missionary accounts, because of "the Fondness they have for their old Heathenish Rites, and the strong Prejudice they must have against Teachers from among those, whom they serve so unwillingly." Others accepted Christianity because they hoped-colonial legislation and missionary pronouncements notwithstanding-that baptism would raise their status and ensure eventual freedom for their children, if not for themselves. One missionary in South Carolina required slaves seeking baptism to swear an oath that they did not request the sacrament out of a desire for freedom. (Apparently he missed the irony.) Missionaries complained that, even after instruction and baptism, slaves still mixed Christian beliefs with the traditional practices of their African homelands.
Discouraging though the prospects were, colonial clergymen had established a few successful missions among the slaves by the early eighteenth century. When the Bishop of London distributed a list of questions in 1724 requiring ministers to describe their work among the slaves, several respondents reported impressive numbers of baptisms. The great majority, however, stated vague intentions instead of concrete achievements. During the first 120 years of black slavery in British North America, Christianity made little headway in the slave population.
Slaves were first converted in large numbers in the wake of the religious revivals that periodically swept parts of the colonies beginning in the 1740s. Accounts by George Whitefield, Gilbert Tennent, Jonathan Edwards, and other revivalists made special mention of the fact that blacks were flocking to hear the message of salvation in hitherto unseen numbers. Not only were free blacks and slaves attending revivals, but they were also taking active part in the services as exhorters and preachers. For a variety of reasons Evangelical revivalists succeeded where Anglican missionaries had failed. Whereas the Anglicans had depended upon a slow process of indoctrination, the evangelicals preached the immediate experience of conversion as the primary requirement for baptism, thereby making Christianity more quickly accessible. Because of the centrality of the conversion experience in their piety, evangelicals also tended to de-emphasize instruction and downplay learning as prerequisites of Christian life. As a result, all classes of society were welcome to participate actively in prayer meetings and revival services, in which the poor, the illiterate, and even the enslaved prayed, exhorted, and preached.
After the Revolution, revival fervor continued to flare up sporadically in the South. More and more slaves converted to Christianity under the dramatic preaching of evangelical revivalists, especially Methodists and Baptists. The emotionalism of the revivals encouraged the outward expression of religious feeling, and the sight of black and white converts weeping, shouting, fainting, and moving in ecstatic trance became a familiar, if sensationalized, feature of the sacramental and camp meeting seasons. In this heated atmosphere slaves found a form of Christian worship that resembled the religious celebrations of their African heritage. The analogy between African and evangelical styles of worship enabled the slaves to reinterpret the new religion by reference to the old, and so made this brand of Christianity seem less foreign than that of the more liturgically sedate Church of England.
The rise of the evangelical denominations, particularly the Methodists and the Baptists, threatened the established Anglican church in the South. Because they appealed to the "lower sort," the evangelicals suffered persecution at the hands of the Anglican authorities. Baptist preachers were jailed, their services were disrupted, and they were even roughed up by rowdies such as those in Virginia who thought it humorous to immerse the Baptists in mud. They were thought of as different in an unsettling sort of way. "There was a company of them in the back part of our town, and an outlandish set of people they certainly were," remarked one woman to the early Baptist historian David Benedict. "You yourself would say so if you had seen them.... You could hardly find one among them but was deformed in some way or other." The evangelicals seemed to threaten the social as well as the religious order by accepting slaves into their societies. An anti-Baptist petition warned the Virginia assembly in 1777 that "there have been nightly meetings of slaves to receive the instruction of these teachers without the consent of their masters, which have produced very bad consequences."
In the 1780s the evangelicals' implied challenge to the social order became explicit. Methodist conferences in 1780, in 1783, and again in 1784 strongly condemned slavery and tried "to extirpate this abomination," first from the ministry and then from the membership as a whole, by passing increasingly stringent regulations against slave-owning, slave-buying, and slave-selling. Several Baptist leaders freed their slaves, and in 1789 the General Committee of Virginia Baptists condemned slavery as "a violent deprivation of the rights of nature." In the South, these antislavery moves met with strong, immediate, and, as the leadership quickly realized, irreversible opposition. In 1785, the Baltimore Conference of the Methodist Church suspended the rules passed in 1784 by the Methodist General Conference. Methodist leader Thomas Coke explained, "We thought it prudent to suspend the minute concerning slavery, on account of the great opposition that had been given it, our work being in too infantile a state to push things to extremity." Local Baptist associations in Virginia responded to the General Committee's attack on slavery by declaring that the subject was "so abstruse" that no religious society had the right to concern itself with the issue; instead, each individual should be left "to act at discretion in order to keep a good conscience before God, as far as the laws of our land will admit." As for the slaves, the goal of the Church should be the amelioration of their treatment, not their emancipation.
Thus, the evangelical challenge to slavery in the late eighteenth century failed. The intransigence of slavery once again set the limits of the Christian egalitarian impulse, just as it had in colonial days for the Anglican mission. Rapid growth of the Baptist and Methodist churches forced an ineluctable accommodation to slaveholding principles rather than the overthrow of slavery. At the beginning of the nineteenth century, Robert Semple, another Baptist historian, described the change that came over the "outlandish" Baptists after 1790: "Their preachers became much more correct in their manner of preaching. A great many odd tones, disgusting whoops and awkward gestures were disused.... Their zeal was less mixed with enthusiasm, and their piety became more rational. They were much more numerous, and, of course, in the eyes of the world, more respectable. Besides, they were joined by persons of much greater weight in civil society; their congregations became more numerous.... This could not but influence their manners and spirit more or less." Though both Methodists and Baptists rapidly retreated from antislavery pronouncements, their struggle with the established order and their uneasiness about slavery gave slaves, at least initially, the impression that they were "friendly toward freedom." For a short time, revivalist evangelicalism breached the wall that colonial missionaries had built between spiritual and temporal equality. Converting slaves to Christianity could have implications beyond the spiritual, a possibility slaves were eager to explore.
Methodists and Baptists backed away from these implications in the 1790s, but they had already taken a momentous step, and it proved irreversible. The spread of Baptist and Methodist evangelicalism between 1770 and 1820 changed the religious complexion of the South by bringing unprecedented numbers of slaves into membership in the church and by introducing even larger numbers to at least the rudiments of Christianity. During the antebellum decades, Christianity diffused throughout the slave quarters, though most slaves did not hold membership in regular churches.
Excerpted from African-American Christianity Copyright © 1994 by Paul Johnson. Excerpted by permission.
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Preface by Vincent G. Harding
Albert J. Raboteau: Afro-Americans, Exodus, and the American Israel
Charles Joyner: "Believer I Know:" The Emergence of Afro-American Christianity
Margaret Washington: Community Regulation and Cultural Specialization in Gullah Folk-Religion
William L. Andrews: The Politics of African-American Ministerial Autobiography from Reconstruction to the 1920s
Cheryl Townsend Gilkes: The Politics of "Silence": Dual-Sex Political Systems and Women's Traditions of Conflict in African-American Religion
Randall K. Burkett: The Black Church in the Years of Crisis: J.C. Austin and Pilgrim Baptist Church, 1927-1950
Clayborne Carson: Martin Luther King, Jr., and the African-American Social Gospel