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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.

Found 64 total hits in 45 results.

1 2 3 4 5
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certain Presbyteries having done so, the General Assembly of 1843 censured their action, and required that it be rescinded.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
1671 AD (search for this): chapter 10
utionary era and the Revolutionary spirit of our country were profoundly hostile to Slavery, and that they were not content with mere protests against an evil which positive efforts, determined acts, were required to remove. Before the Revolution, in deed, a religious opposition to Slavery, whereof the society of Christian Friends or Quakers were the pioneers, had been developed both in the mother country and in her colonies. George Fox, the first Quaker, bore earnest testimony, so early as 1671, on the occasion of his visit to Barbadoes, against the prevalent cruelty and inhumanity with which negro slaves were then treated in that island, and urged their gradual emancipation. His letter implies that some of his disciples were slaveholders. Yet it was not till 1727 that the yearly meeting of the whole society in London declared the importing of negroes from their native country and relations, by Friends, not a commendable or allowable practice. Nearly thirty years before, the year
1773 AD (search for this): chapter 10
that there were no slaves owned by its members. Clarkson's History. The coincidence of these later dates with the origin, progress, and close of our Revolutionary struggle, is noteworthy. The New York and Rhode Island yearly meetings passed almost simultaneously through 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 de
1774 AD (search for this): chapter 10
hat Quakers, like other Christians, were then not only slaveholders, but engaged in the Slave-Trade. In 1754, the American Quakers had advanced to the point of publicly recommending their societies to advise and deal with such as engage in the Slave-Trade. Again: slaveholding Quakers were urged — not to emancipate their slaves — but to care for their morals, and treat them humanely. The British Quakers came up to this mark in 1758--four years later; and more decidedly in 1761 and 1763. In 1774, the Philadelphia meeting directed that all persons engaged in any form of slave-trading be disowned; and in 1776 took the decisive and final step by directing that the owners of slaves, who refused to execute the proper instruments for giving them their freedom, be disowned likewise. This blow hit the nail on the head. In 1781, but one case requiring discipline under this head was reported; and in 1783, it duly appeared that there were no slaves owned by its members. Clarkson's History.
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
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
1783 AD (search for this): chapter 10
came up to this mark in 1758--four years later; and more decidedly in 1761 and 1763. In 1774, the Philadelphia meeting directed that all persons engaged in any form of slave-trading be disowned; and in 1776 took the decisive and final step by directing that the owners of slaves, who refused to execute the proper instruments for giving them their freedom, be disowned likewise. This blow hit the nail on the head. In 1781, but one case requiring discipline under this head was reported; and in 1783, it duly appeared that there were no slaves owned by its members. Clarkson's History. The coincidence of these later dates with the origin, progress, and close of our Revolutionary struggle, is noteworthy. The New York and Rhode Island yearly meetings passed almost simultaneously through 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 recommend
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
1781 AD (search for this): chapter 10
but to care for their morals, and treat them humanely. The British Quakers came up to this mark in 1758--four years later; and more decidedly in 1761 and 1763. In 1774, the Philadelphia meeting directed that all persons engaged in any form of slave-trading be disowned; and in 1776 took the decisive and final step by directing that the owners of slaves, who refused to execute the proper instruments for giving them their freedom, be disowned likewise. This blow hit the nail on the head. In 1781, but one case requiring discipline under this head was reported; and in 1783, it duly appeared that there were no slaves owned by its members. Clarkson's History. The coincidence of these later dates with the origin, progress, and close of our Revolutionary struggle, is noteworthy. The New York and Rhode Island yearly meetings passed almost simultaneously through the same stages to like results; that of Virginia pursued a like course; but, meeting greater obstacles, was longer in overcomi
1860 AD (search for this): chapter 10
urchasing 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, considered inconsistent with piety, and a blameless, exemplary, Christian life. Individuals in these, as in other communions, have conspicuously condemned and e
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