Does Slavery Christianize the Negro?

American slavery, say many of its advocates, is a great missionary institution, ordained by Providence for the civilization and instruction of the heathen.

Now, this experiment has been tried already in the Southern States of this country for some two centuries; and if we judge foreign missions by their fruits, we must certainly admit the same test as valid here. Two questions then suggest themselves, which cover the whole ground.

1. What is the result of the enterprise thus far, as seen in the moral condition of the “reclaimed heathen” now in slavery at the south?

In answer, we introduce the following testimony, confining ourselves to the words of southern men:—

Committee of Synod of South Carolina and Georgia, in 1833. “Who would credit it, that in these years of benevolent and successful missionary effort, in this Christian republic, there are over two millions of human beings in the condition of heathen, and in some respects in a worse condition? From long-continued and close observation, we believe that their moral and religious condition is such that they may justly be regarded as the heathen of this Christian country.”

Kentucky Union’s Circular to the Ministers of the Gospel in Kentucky, 1834. “After making all reasonable allowances, our colored population can be considered, at the best, but semi-heathen.”

Rev. C. C. Jones’s Sermon, published at Savannah, 1831. “A nation of heathen in our very midst.”

Rev. C. C. Jones’s Catechism, preface, p. 4. “Their depravity, their spiritual ignorance and destitution, are amazingly and awfully great.”

Hon. C. C. Pinckney, Address before S. C. Agricultural Society, Charleston, 1829, 2d edition, pp. 10, 12. “There needs no stronger illustration of the doctrine of depravity than the state of human nature on plantations in general.” * * * “Their advance in years is but a progression to the higher grades of iniquity.”

Rev. Dr. Dalcho, “Practical Considerations,” &c., Charleston, 1823, p. 6. “Ignorant and indolent by nature, improvident and depraved by habit, and destitute of moral principle, as they generally appear to be.”

C. W. Gooch, Esq., Prize Essay on Agriculture in Virginia. “There seems to be almost an entire absence of moral principle among the mass of our colored population.”

The Maryville (Tennessee) Intelligencer of October 4, 1835, says of the slaves of the south-west, that their “condition through time will be second only to that of the wretched creatures in hell.”

But the chief authority on this subject is the work of the Rev. C. C. Jones, of Savannah, Ga., printed in that city in 1842, on the Religious Instruction of Slaves—a book of unimpeachable authority and great thoroughness, written by a firm defender of slavery, and yet forming an anti-slavery document to which Uncle Tom’s Cabin is feeble; for this is fact, instead of fiction founded on fact. Nor have we ever read, in the reports of any missionary society, a description of more hopeless human degradation.

“When the charge of the intellectual and moral degradation of the negroes is preferred against us,” says the author candidly, p. 107, “we are inclined to put the best face on affairs, knowing that this is the darkest feature and the most vulnerable point.”

“We have indeed assisted in sending missionaries to the heathen thousands of miles from us, * * * in founding theological seminaries, * * * in having the gospel preached in our prisons; * * * we have been printing Bibles and tracts; * * * but what have we done publicly, systematically, and perseveringly for the negroes, in order that they may also enjoy the gospel of Christ? Why are they, as a class, overlooked by us in our benevolent regards and efforts.”—P. 167.

“That the negroes are in a degraded state is a fact, so far as my knowledge extends, universally conceded.”—P. 145.

“Such a general corruption of morals as would blast the reputation of any white community is known to exist among them; and yet how unaffected are we by it? Indeed, the habit of our mind is to consider them as in a state of moral degradation. * * * Whatever is idle, dissolute, criminal, and worthless attaches to them.”—P. 104.

Mr. Jones explains the origin of this. First, there is almost no religious instruction among the families of slaves.

“But how much religious instruction do the young negroes receive from their masters, who sustain the relation of parents to them?” * * * “How many ministers assemble the colored children of their congregations for instruction?” * * * “The negro children cannot be ‘hearers of the law,’ for oral instruction is but sparingly afforded to the mass of them; and on the other hand, they cannot ‘search the Scriptures,’ for a knowledge of letters they have not, and legally cannot obtain.” “The remarks on the religious instruction of children apply with equal force to adults.”—Pp. 114, 7.

True, many belong to the church; but see what follows:—

“I have heard the remark made, by men whose standing and office in the churches afforded them abundant opportunity for observation, that the more they have had to do with colored members, the less confidence they have been compelled to place in their Christian professions.”

He then explains the prevailing vices:—

“Violations of the marriage contract.—The divine institution of marriage depends for its perpetuity, sacredness, and value largely upon the protection given it by the law of the land. Negro marriages are neither recognized nor protected by law. The negroes receive no instruction on the nature, sacredness, or perpetuity of the institution; at any rate, they are far from being duly impressed with these things.”—Pp. 131-132.

“Uncleanness.—This sin may be considered as universal.” “They are proverbially thieves.” “Their veracity is nominal.” “Whenever opportunity is given, they will practise imposition.” “Immense quantities of ardent spirits are sold in the Southern States to the negroes by retailing shops established for the express purpose of negro trading, wherever such trade may be found.”—Pp. 134-138.

“We are surprised,” says Mr. Jones, “to find Christianity in absolute conjunction with a people, and yet conferring so few benefits.” * * * “To say that they fare as well as their masters does not settle the question; for great numbers of their masters have very few or no religious privileges at all.”—P. 177.

Finally, he concludes, “Ignorance, religious ignorance, so far from being any safety, is the very marrow of our sin against this people, and the very rock of our danger.”—P. 212.

Thus testifies Rev. C. C. Jones, a man evidently sincere and earnest, and who has apparently made more exertion for the religious instruction of the African race in the Southern States than any other for half a century. And what are we to think of a missionary institution whose results are thus stated, after two centuries of experiment, by the very leader and chief laborer among the missionaries?

We have no space for an investigation into the condition of Africa. We commonly forget that the coast of Africa, as we see it, has been desolated for ages by the slave trade, and that the condition of the natives is of course degraded. The bright side of this question is exhibited in an article in Putnam’s Magazine for October, 1854. But never have we seen a picture of the state of morals in the wildest African tribe which filled us with such indignation and such pity as the picture of “Religious Instruction among the Negroes” by the southern slaveholding divine. This degradation is worse than the other, by as much as a nominally Christian barbarism is necessarily worse than mere heathen barbarism.

But there is another and more formidable question, suggested by some terrible hints of this same witness, in the latter portion of his statement.

2. What is the effect of this missionary institution upon the missionaries themselves?

Rev. C. C. Jones. “I do not hesitate to say that the influence of the negroes on the general intelligence and morality of the whites is not good. There are those who deny this. I differ with them, and am happy in believing that the majority of our fellow-citizens are with me. We are so accustomed to sin in the negroes that our sensibilities are blunted. * * * Planters will generally confess that the management of negroes is not only attended with trouble and vexation from time to time, but with provocations to sin. Masters and mistresses have their trials. And the kind of influence which the negroes exert over our children and youth, when permitted to associate with them, is well known to all careful and observing parents.”—P. 216.

So said Jefferson: “The man must be a prodigy who can retain his manners and morals uncontaminated” [in the midst of slavery.]

Judge Tucker, of Virginia, said, in 1801, “I say nothing of the baneful effects of slavery on our moral character, because you know I have long been sensible of this point.”

Judge Nichols, of Kentucky, in a speech in 1837, said, “The deliberate convictions of my most matured consideration are, that the institution of slavery is a most serious injury to the habits, manners, and morals of our white population; that it leads to sloth, indolence, dissipation, and vice.”

Judge Summers, of Virginia, said, in a speech in 1832, in almost the same words, “A slave population produces the most pernicious effects upon the manners, habits, and character of those among whom it exists.”

The Presbyterian synod of South Carolina and Georgia said, in their Report of 1834, “Those only who have the management of these servants know what the hardening effect of it is upon their own feelings towards them.”

And that fearful revelation by John Randolph on the floor of Congress: “Where are the trophies of this infernal traffic? The handcuff, the manacle, the bloodstained cowhide! What man is worse received in society for being a hard master? Who denies the hand of sister or daughter to such monsters?”

But enough—enough of the dark results of this “missionary institution” upon all whom it concerns. We have only spoken of it in the words of southern men; we will not trust ourselves to use any others. We will only tell a story, and come to an end.

It is said that a century has passed since one of the finest islands of the Indian Ocean was visited by three young Englishmen, who, moved by the loveliness of Nature there and the degradation of man, pledged themselves with youthful ardor to make it their home henceforward, and uplift its friendly inhabitants from their ignorance and their sin. They began their work well; but soon, alas! the enervating influence of that tropical air began to soothe soul and senses; the most warlike chiefs offered them their power, the wealthiest their luxury, and the fairest maidens their virtue. Need we tell the issue? Half a century afterwards the island was again visited by English cruisers. The children of these young adventurers were now the princes of the island; and none of their subjects were so hopelessly depraved as they.

May God enlighten the minds of those who would urge the renewal of the same suicidal experiment beneath the same soft southern atmosphere, but upon a different shore.