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When the slave power predominates, religion is nominal. There is no life in it. It is the hard-working laboring man who builds the church, the school house, the orphan asylum, not the slaveholder, as a general rule. Religion flourishes in a slave state only in proportion to its intimacy with a free state, or as it is adjacent to it. [193]
These authors point out that Christians who believed that slavery was wrong on the basis of their religious convictions spearheaded abolitionism, and many of the early campaigners for the abolition of slavery were driven by their Christian faith and they were also driven by a desire to realize their view that all people are equal under God.
Warfare represents a special category of biblical violence and is a topic the Bible addresses, directly and indirectly, in four ways: there are verses that support pacifism, and verses that support non-resistance; 4th century theologian Augustine found the basis of just war in the Bible, and preventive war which is sometimes called crusade has also been supported using Bible texts.
Finney preached that slavery was a moral sin, and so supported its elimination. "I had made up my mind on the question of slavery, and was exceedingly anxious to arouse public attention to the subject. In my prayers and preaching, I so often alluded to slavery, and denounced it. [18]
In addition, he called religious people to embrace abolitionism, stating, "let the religious press, the pulpit, the Sunday school, the conference meeting, the great ecclesiastical, missionary, Bible and tract associations of the land array their immense powers against slavery and slave-holding; and the whole system of crime and blood would be ...
John Brown (May 9, 1800 – December 2, 1859) was an American abolitionist in the decades preceding the Civil War.First reaching national prominence in the 1850s for his radical abolitionism and fighting in Bleeding Kansas, Brown was captured, tried, and executed by the Commonwealth of Virginia for a raid and incitement of a slave rebellion at Harpers Ferry, Virginia, in 1859.
They used that time to grow their own crops, dance and sing (doing such things on the Sabbath was frowned upon by most preachers), so there was little time for slaves to receive religious instruction. [92] During the antebellum period, slave preachers — enslaved or formerly enslaved evangelists — became instrumental in shaping slave ...
When the slave power predominates, religion is nominal. There is no life in it. It is the hard-working laboring man who builds the church, the school house, the orphan asylum, not the slaveholder, as a general rule. Religion flourishes in a slave state only in proportion to its intimacy with a free state, or as it is adjacent to it.