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Browsing named entities in a specific section of Horace Greeley, The American Conflict: A History of the Great Rebellion in the United States of America, 1860-65: its Causes, Incidents, and Results: Intended to exhibit especially its moral and political phases with the drift and progress of American opinion respecting human slavery from 1776 to the close of the War for the Union. Volume I.. Search the whole document.

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1849 AD (search for this): chapter 10
rk any improvement in this respect. A majority of the slaveholding members, doubtless, adhered to the Old school; but the New school did not see fit to make slaveholding a bar to its communion. On the contrary, certain Presbyteries having done so, the General Assembly of 1843 censured their action, and required that it be rescinded. And though, in 1846, the next General Assembly reiterated, in substance, the broad condemnation of Slavery contained in the Expression of Views in 1818, and in 1849 proclaimed that there has been no information before this Assembly to prove that the members of our Church, in the Slave States, are not doing all they can (situated as they are, in the providence of God) to bring about the possession and enjoyment of liberty by the enslaved, it is as certain as that fine words butter no parsnips, that slaves continued to be bought, held, and sold by members of the New, as well as of the Old school Presbyterian Church, and that, while Abolitionists were s
1846 AD (search for this): chapter 10
n buying, holding, and selling men, women, and children, as slaves. Nor did the division of this Church, which occurred not long afterward, work any improvement in this respect. A majority of the slaveholding members, doubtless, adhered to the Old school; but the New school did not see fit to make slaveholding a bar to its communion. On the contrary, certain Presbyteries having done so, the General Assembly of 1843 censured their action, and required that it be rescinded. And though, in 1846, the next General Assembly reiterated, in substance, the broad condemnation of Slavery contained in the Expression of Views in 1818, and in 1849 proclaimed that there has been no information before this Assembly to prove that the members of our Church, in the Slave States, are not doing all they can (situated as they are, in the providence of God) to bring about the possession and enjoyment of liberty by the enslaved, it is as certain as that fine words butter no parsnips, that slaves con
1843 AD (search for this): chapter 10
e required to choose between their connection with the Church and persistence in buying, holding, and selling men, women, and children, as slaves. Nor did the division of this Church, which occurred not long afterward, work any improvement in this respect. A majority of the slaveholding members, doubtless, adhered to the Old school; but the New school did not see fit to make slaveholding a bar to its communion. On the contrary, certain Presbyteries having done so, the General Assembly of 1843 censured their action, and required that it be rescinded. And though, in 1846, the next General Assembly reiterated, in substance, the broad condemnation of Slavery contained in the Expression of Views in 1818, and in 1849 proclaimed that there has been no information before this Assembly to prove that the members of our Church, in the Slave States, are not doing all they can (situated as they are, in the providence of God) to bring about the possession and enjoyment of liberty by the en
1836 AD (search for this): chapter 10
ong the poor and despised classes, and had much more affiliation with slaves than with their masters. Their discipline could with great difficulty be reconciled with slaveholding by their laity, while it decidedly could not be made to permit slaveholding on the part of their Bishops; and this impelled the secession, some twenty years since, of the Methodist Church South, carrying off most, but not all, of the churches located in the Slave States. The General Conference held at Cincinnati in 1836 solemnly disclaimed any right, wish, or intention, to interfere with the civil and political relation between master and slave, as it exists in the slaveholding States of this Union, condemned two ministers who had delivered Abolition lectures, and declared the opponents of Abolition true friends to the Church, to the slaves of the South, and to the Constitution of our Country. The Baptists of Virginia, in General Assembly, 1789, upon a reference from the session of the preceding year, on
1835 AD (search for this): chapter 10
und apologizing for Slavery, and censuring its determined assailants far oftener than doing or devising anything to hasten that total abolition, which it had solemnly pronounced a requirement of Christianity. And, though the Synod of Kentucky, in 1835, adopted a report on Slavery, which condemned slave-holding broadly and thoroughly, and reprobated the domestic slave-trade as revolting, even horrible, in its cruelty, the same report admits that those who hold to our communion, are involved in i each, and black infants, at birth, were accounted worth $100. On the contrary, the Southern Baptists have for thirty years been among the foremost champions of slaveholding as righteous and Christian, and the Savannah River Baptist Association in 1835 gravely decided that slave husbands and wives, separated by sale, should be at liberty to take new partners; because such separation, among persons situated as our slaves are, is civilly a separation by death, and they believe that, in the si
1828 AD (search for this): chapter 10
hodox, irreverent, and infidel tendencies which have been so freely, and not always unreasonably, ascribed to the apostles of Abolition. These have justly felt that the organized and recognized religion of the country has not treated their cause as it deserved and as they had a right to expect. The pioneers of modern Abolition were almost uniformly devout, pious, church-nurtured men, who, at the outset of their enterprise, took the cause of the slave Witness Lundy and Garrison at Boston, 1828. to the Clergy and the Church, with undoubting faith that it would there be recognized and by them adopted as the cause of vital Christianity. Speaking generally, they were repulsed and resisted, quite as much to their astonishment as their mortification; and the resulting estrangement and hostility were proportioned to the fullness of their trust, the bitterness of their disappointment. Alas! they had been friends in youth; But whispering tongues can poison truth, And constancy lives i
1818 AD (search for this): chapter 10
s Grotius, is the highest kind of theft, etc., etc. But this note was directed to be erased by the General Assembly of 1816, in a resolve which characterizes Slavery as a mournful evil, but does not direct that the churches be purged of it. In 1818, a fresh Assembly adopted an Expression of views, wherein Slavery is reprobated as a gross violation of the most precious and sacred rights of human nature, utterly inconsistent with the law of God, which requires us to love our neighbor as ouing done so, the General Assembly of 1843 censured their action, and required that it be rescinded. And though, in 1846, the next General Assembly reiterated, in substance, the broad condemnation of Slavery contained in the Expression of Views in 1818, and in 1849 proclaimed that there has been no information before this Assembly to prove that the members of our Church, in the Slave States, are not doing all they can (situated as they are, in the providence of God) to bring about the posses
1816 AD (search for this): chapter 10
questions in its longer Catechism, wherein, expounding and applying the Eighth Commandment, it affirmed that the Biblical condemnation of manstealers comprehends all who are concerned in bringing any of the human race into Slavery, or retaining them therein. Stealers of men are those who bring off slaves or freemen, and keep, sell, or buy them. To steal a freeman, says Grotius, is the highest kind of theft, etc., etc. But this note was directed to be erased by the General Assembly of 1816, in a resolve which characterizes Slavery as a mournful evil, but does not direct that the churches be purged of it. In 1818, a fresh Assembly adopted an Expression of views, wherein Slavery is reprobated as a gross violation of the most precious and sacred rights of human nature, utterly inconsistent with the law of God, which requires us to love our neighbor as ourselves, and totally irreconcilable with the spirit and principles of the gospel of Christ, which enjoin that all things what
1800 AD (search for this): chapter 10
the same stages to like results; that of Virginia pursued a like course; but, meeting greater obstacles, was longer in overcoming them. It discouraged the purchasing of slaves in 1766; urgently recommended manumission in 1773; yet, so late as 1787, its annual reports stated that some members still held slaves. But it is understood that Slavery and Quakerism, throughout the South, had very little communion or sympathy after the Revolution, and were gradually and finally divorced so early as 1800. Hence, as Slavery grew stronger and more intolerant there, Quakerism gradually faded out; so that its adherents were probably fewer in that section in 1860 than they had been eighty years before. Of other religious denominations, none of the more important and popular, which date back to the earlier periods of our colonial history, can show even so fair a record as the above. By the Roman Catholics and Protestant Episcopalians, generally, Slaveholding has never been, and is not yet, con
1794 AD (search for this): chapter 10
opposed Human Slavery; but the general influence of these churches in our country, and especially of their hierarchies, has been adverse to the practical recognition of every innocent man's right to his own limbs and sinews, and to sell or employ his own labor as to himself shall seem best. The Presbyterian, Congregational, Baptist, and kindred Orthodox denominations, have no very consistent or luminous record on this subject. Thus, the Presbyterian General Assembly did, at its session in 1794--long before its division into Old school and New school --adopt a note to one of the questions in its longer Catechism, wherein, expounding and applying the Eighth Commandment, it affirmed that the Biblical condemnation of manstealers comprehends all who are concerned in bringing any of the human race into Slavery, or retaining them therein. Stealers of men are those who bring off slaves or freemen, and keep, sell, or buy them. To steal a freeman, says Grotius, is the highest kind of the
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