Rachelle Mervis

Gagnon

MWF

9:05 a.m.

Slavery and Religious Social Control

Religion has been used as a social check and balance system for centuries. Ante-bellum America was no different in the fact that the Ante-Bellum people remained dependent on religious practices to socially control their peers. As a result of the tumultuous issues of slavery and the boom in population, control was often hard won and tenuous at best. Religion was an excellent means of social control especially with the rise of religious enthusiasm found in Evangelical movements. Temperance societies such as the Washingtonians attempted to rid the world of liquor through the examples set forth by Jesus and respectable members of the temperance groups. Religion was constantly sought as a means to control for many social classes in America. Therefore social control through religion was not a new issue and was easily transferred to the ideology of slaves and people’s opinions concerning slavery.

Slave religion was taught with a cautious air due to fear and controversy surrounding the education of slaves in scripture. Although the slaves were quoted passages from the bible, many did not know how to read the bible. The slaves were often taught Christianity outside of church walls in the slave quarters or in the church during a separate service away from the white members of the community. Although the congregation was black, white ministers directed many slaves’ Sunday services. Some members of the black community were given enough autonomy to preach to their fellow slaves. People such as Reverend Floyd Hill of Athens, Georgia led prayer meetings and participated with other religious activities without ability to read or write. Years after Floyd Hill’s institution in the Landrum Baptist Church he finally decided that he should learn to read. Hill claimed that after a day of prayer in the woods he immerged with the knowledge of reading. 1 Assuming that G-d did not send Hill a divine message, it is apparent that although Hill knew how to read he would not reveal the nature of his knowledge. Some black preachers were able to convey the messages of G-d in joyful and often uninhibited displays of religious celebration. 2 Slaves learned the joy and beauty of their religion through many black preachers. The white preachers also did their part in teaching slaves the proper religious practices to be observed. Unfortunately many white preachers were more reserved in their worship. Often the sermons would consist of messages for obedience and servitude. William Glennie of the All-Saints Parish in Waccamaw, South Carolina wrote a special sermon book designed specifically for the religious instruction of slaves. Glennie stated in his introduction that there was a need for simpler sermons to suit the “capacities” of the Negro members of his congregation. Glennie’s sermons consist mostly of lying, hidden sins, and being slave to the ultimate master. Glennie wrote, “ When the servants in the parable asked their master…”3 The subtle manipulation of words continues to tell the story of the wise master explaining his guiding wisdom to the slave. Control over what was taught ultimately lead to a modicum of slave control. Christianity became an important tool in guiding the opinions of the slaves and the public. Therefore it was important for white men to teach the scriptures carefully in order to mould the slaves the way they wanted. White men needed strong social control to keep their slaves in line.

What better source of control then a patriarchal religion based on an authoritative male figure that rules over the misguided “children” in his care. Christianity is a religion that not only teaches values and moral standing but also, if taught properly, instructs the general populace on subservient practices. The stories of the bible show that men and women with unbending loyalty to their ultimate “master” receive rewards and those that disobey the laws of said master receive severe punishment. It is no wonder then that many embraced the idea of bringing religious instruction to the slaves.

Some people of the Ante-Bellum period used the bible, sighting the words of scripture, as the justification for the institution of slavery. The Hamitic curse, found in Genesis 9:25-27 is one of the scriptural texts the white community drew from in order to perpetuate African-American bondage. As the story goes: Ham, the father of Canaan, was cursed into bondage after he attempted to shame Noah in his drunken state. Divine mandate decreed that the sons of Canaan would forever be cast into the role of servant. However, this is not the only reference to the bible that was made in order to excuse slavery. Reverend Thornton Stringfellow of Culpeper County, Virginia wrote a pamphlet called “Scriptural View of Slavery” in the 1850’s citing the Hamitic curse and other scriptural evidence in defense of slavery. 4 The bible contains many instances that refer to the people’s bondage to the L-rd.

Why did the slaves accept a religion that was brought to them by their oppressors? Further more, why did the slaves so readily accept a religion that was clearly used in defense of slavery? The answers to these questions are as complex as the society surrounding slavery. Many slaves accepted the institution of Christianity due to the social freedoms allowed to them through Sunday worship and Christian celebrations. Cicely Cawthon, an ex-slave from Toccoa, Georgia, recalled the Christmas feast her master would provide each year. 5Foods such as peppermint ball, barbequed chicken, pork, coffee, cakes and large bunches of raisins were not usually available to slaves and certainly not in the abundance found on Christmas day. Christmas celebrations were the slaves’ chance to catch a day of rest. 6 In some instances, religious celebrations led to gifts such as a new dress or a new shirt from the master. Of course gifts were not the only incentive for the Christianized slaves. Christianity was an opportunity to celebrate and worship in a way that the white folks would find acceptable or allow. Many slaves embraced Evangelical Christianity as a means of self-expression reminiscent old African traditions. Dancing, singing out with the spirit, and shouting were all a part of the Evangelical services and coincided with certain African based beliefs and practices. African people were deeply spiritual and based their beliefs on a “Supreme Being.” 7Therefore accepting Christianity eased the cultural shock of many Africans sent to America.

Christianity was a means of social development and unity as well as an important socialization and relaxation force. Many slaves felt a sense of unity in Christianity that was otherwise missing or perhaps subliminated in pre-Christian years. Secret prayer meetings allowed community to flourish and served to foster a sense of hope among the African-American slaves. W.B. Allen, a slave in Russell County, Alabama recalled a story passed down to him from his father about the secret prayer meetings. Slaves like Mr. Allen’s father would meet in windowless shacks or other secret places in order to send prayers to G-d. Many precautions were taken by the slaves in order to prevent themselves from being caught. Severe beatings or worse resulted from some late night prayer meetings. 8However, the prayer meetings served the purpose of uniting the black community under the common purpose of worship. Many people of the slave community were also united in the knowledge that the slaves of America paralleled the plight of the slaves in Egypt. The slaves believed that G-d would deliver them from bondage. Such things were discussed at the secret prayer meetings and often brought the black community together, united in their belief that G-d would free their people. 9 Religions such as Christianity sent a message to Christianized slaves. Many believed that Christian beliefs would allow them to ascend to heaven and leave behind the tragedies of their life. Death would bring food, clothing, shoes, and allow family members to meet once more. 10 Promises of a better after life drew in the oppressed slaves looking for something better and beyond what they received in life. Christianity sustained hope in a community that remained enslaved. Religion developed pride and contentment within the slave community. The contented slave was a better worker and many slave owners saw the advantage of a religious slave. 11

However, not everyone embraced the prospects of a Christianized slave regime. Learning the scriptures was an educational tool as well as a spiritual guide. Some believed that educating slaves in bible scripture would lead to a slave rebellion. 12 Frederick Douglas’s master Hugh echoed this thought when he said, “Learning will spoil the best nigger in the world. If he learns to read the Bible, it will forever unfit him to be a slave. He should know nothing but the will of his master and learn to obey it.” 13 Many slave owners agreed with this sentiment and preferred that their slaves not be educated in the scriptures. John C. Greer of Athens, Georgia sent out a notice to the Southern Banner in August of 1844 politely asking the members of the Sunday school to dismiss his slaves from becoming members of the school. 14 Church missionaries would preach to a group of slaves a few times and be dismissed without provocation or explanation. 15The aversion to Christian African-Americans was not limited to the south. The Southern Banner reported on incidents of rioting in an African-American community in New York. The African Episcopal Church was subjected to a riot after the congregations’ disapproval in the appointment of a church official. 16 Such reports show that the southern people knew what was going on in the world concerning the black community.

Social opposition in regards to slavery did not only arise from nervous slave owners. Religion worked for slaves as well as against slaves. Christianity was a driving factor and motivator for anti-slavery activists. Many pamphlets and speeches were made on the immoral acts of keeping African-American’s in bondage. The writings of the abolitionists condemned slave owners for owning a human being. Abolitionists argued that G-d created the slaves body and only G-d has the right to decide what to do with the slave. People like Charles Whipple believed that a person, even a slave, has exclusive ownership to their own body and soul. Therefore slavery is robbery of the slaves’ ownership of their own body and soul. 17 Religious arguments such as G-d’s ownership over all human life became an important tool for abolitionists’ arguments on the right of slavery. Abolitionists tried to control their neighbors thoughts and actions by bringing into account that G-d is the only being that could control man’s destiny.

The white people were no the only group to use religion as a social control. The slaves themselves policed each other through religious social control. An example of this type of social control can be found in the story of a young mulatto boy named Fredric Swan of Northfield, Massachusetts. As Frederic lay dying he experienced several spritual dreams. Frederic’s mother, Elizabeth Swan, related her son’s dreams to a printer. Many of Frederic’s dreams involved his brothers. 18 The messages in his dreams were a clear warning to those listening to have faith in G-d and not to follow the road to ruin. The slaves learned valuable lessons from gleaning knowledge off of fellow slaves. Often, during prayer meetings, religious fervor was contagious and the slaves would incite one another’s enthusiasm. Due to the enforced close quarters many slaves learned their behavior from one another. It is clear that religion played a part in the social control of African-American slaves and the white man’s view of slavery in general. Slaves were controlled by religion and used religion to control each other. Religion was also a powerful tool in the white man’s quest for domination over the slaves. Christianity was based on patriarchal views and melded well with the thoughts and opinions of Ante-Bellum America. And although not all societies agreed on the treatment of slaves, nearly all of them used religion as a means of control in one form or another.

1. Edward Carter, Biographical Sketches of OUr Pulpit, Written and Collated by Rev. E.R. Carter, Pastor, Friendship Baptist Church, Atlanta, Georgia (Atlanta: J.P.Harrison & Co., Pr's, 1888), 20-21.

2. David Charles Dennard, "Religion in the Quarters: A study of Slave Preachers in the Antebellum South, 1800-1860" (PhD. diss., Northwestern University, 1983), 120.

3. Alexander Glennie, Sermons Preached on Plantations to Congregations of Nergroes (Charleston: A.E. Miller, 1844), 62.

4. Rupe Simms, Plantation Society and Race Relations: The Origins of Inequality,ed. Thomas J. Durant, Jr. and J David Knottnerus (Connectticut: Praeger, 1999), 54.

5. Aunt Cicely Cawthon, interviewed by Annie Lee Newton, The American Slave: A Composite Autobiography, 15 July 1937.

6. Donald Blake Touchstone, "Planters and Slave Religion in the Deep South" (Ph.D. diss., Tulane University, 1973).

7. Dr. Terry Mathews, Lecture Nine: The Religion the Slaves Made.

8. Rev. W.B. Allen, interviewed by J.R. Jones, The American Slave: A Composite Autobiography, 10 May 1937.

9. Touchstone.

10. Dennard, 123-124.

11. W.M.S. Plumer, Thoughts of the Religious Instruction of the Negroes of this Country (Savannah: Edward J. Purse, printer, 1848), 4.

12. Touchstone, 68-69.

13. Simms, 54.

14. John C. Greer, "Notice," Southern Banner , 29 August 1844, p.3, col. 2, final edition.

15. Plumer, 9.

16. "Riots in New York," Southern Banner , 26 July 1834, p.2, col.6, final edition.

17. Charles K. Whipple, The Non-Resistantce Principle: With Particular Application to the Help of Slaves by Abolitionists (Boston: R.F. Wallcut, 1860), 13-18.

18. Elizabeth Swan, Remarkable Visionary Dreams, of a Mulatto Boy, In Northfield, Mass. By the Name of Frederic W. Swan, Aged Thirteen Years, Together with a Sketch of His Life, Sickness, Conversion, and Triumphant Death (Chesterfield: Joseph Meriam, 1822).

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