This link has been bookmarked by 4 people . It was first bookmarked on 23 Aug 2008, by Alexis Krysten.
-
04 Jan 11
-
01 Dec 10
-
Christianity had made little or no in-roads among blacks for fear that they might take literally such narratives as the Exodus
-
organized evangelistic endeavors, particularly in those areas with large plantations. Congregations stepped up their appeals, and refined their approaches to African-Americans. Preachers and planters alike urged them to fill the gallerys, and special seating that was set aside for these honored guests
-
Most African-Americans instead gravitated to the emotionalism of the Methodists and Baptists
-
These evangelicals imparted to the black church many of their forms and practices. (You may recall that earlier in the semester I argued that the black church preserves intact several forms of expression that characterized white evangelicals in the nineteenth century.)
-
There is fair body of evidence that suggests some whites copied certain practices of black worshippers. Shouting in worship, for example, was one such borrowing
-
"invisible institution," a church that was their own.
-
One of these differences was the expressiveness of spirit that came to characterize black religion.
-
For Black Christians, the message was presented unvarnished and the response was uninhibited. Such bad news as one's eternal damnation called for a groaning and bewailing befitting one's anguish and sorrow. Such good news as God's gracious offer of forgiveness through the love of Christ's sacrificial death was received with shouts of joy and praise for blessed release
-
They would gather in "hush arbors" and "praying grounds
-
As Black Christians had the opportunity to develop their own styles of preaching and singing they did so. The preacher may have been unlettered, but his preaching was far from theologically illiterate
-
Interestingly, given the increasing racial proscription in the mid-1800's, Many Black preachers developed a significant following across the South among both whites and blacks. John Jasper of Virginia was one such man. Slaves would defer funeral ceremonies for as long as necessary to bring him to the plantation for the service. And Jasper was equally popular among whites. During the Civil War, Jasper won a warm response from the Confederate wounded to whom he preached and offered solace
-
themes that were very clear to Blacks, but opaque to whites. When the Bible taught that Jesus came to die for everyone, African-Americans knew that meant them as well. The story of Adam and Eve and as it was told by Black Preachers, had Adam becoming so frightened by his sin that he turned white.
-
-
Caitrin Batlle"Lecture Twelve
The Religion of the Slaves
A Review
As we have already seen, the shifting of attitudes towards slavery resulted in profound changes in Southern society in general, and in religious circles in particular. In the 1780's, Methodists--who represent a standard example--had formulated strong rules against slavery, and slaveholders. Slavery was deemed to be "contrary to the laws of God, man and nature, and hurtful to society, contrary to the dictates of conscience and pure religion." Indeed, by 1784 Methodists were so bold as to say that they "promised to excommunicate all Methodists not freeing their slaves within two years." By 1820, however, the Methodist church in the South was increasingly at one with its culture on the issue of race, and was advocating a "Mission to the Slaves."
As the conflict over slavery heated up, and as news of the Vesey conspiracy broke in 1822, and word spread about the rebellion of Nat Turner in 1831, a great fear enveloped whites. Afraid for their lives, their investments, the civil peace, and the preservation of the South's way of life, whites demanded--and their state legislatures passed--laws curtailing the rights of African-Americans to assemble, to worship, to become literate, and to do much more, except under strictly controlled circumstances. At the same time, this fear and anxiety was producing an outpouring of concern to make Christians of the slaves in the hope that they might learn to turn the other cheek, and to accept their lot in life.
In the early decades of the nineteenth century, Christianity had made little or no in-roads among blacks for fear that they might take literally such narratives as the Exodus. But as this "crisis of fear" spread across the South, suddenly rather impressive efforts were made to address the "needs" of the souls of black folk. These were well organized evangelistic endeavors, particularly in those areas with large plantations. Congregations stepped up their appeals, and refined their approaches to African-Americans. Preachers-
ociety
-
society,
-
e dictates of conscience and pure religion." Indeed, by 1784 Methodists were so bold as to say that they "promised to excommunicate all Methodists not fr
-
-
23 Aug 08
Would you like to comment?
Join Diigo for a free account, or sign in if you are already a member.