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"Heathen slaves and Christian rulers." No injustice is done to Christians in the title given this book. The word "Christian" is capable of use in two senses.
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Likewise, the Countess of Huntingdon herself a slave owner became a sponsor of the poetry of the former enslaved African Phyllis Wheatley. Wheatley's work, some of which addressed freedom and bondage, was published in the UK because publishers in Boston could not accept that a Black woman could write such exquisite verse. However, the Christian abolitionists have their detractors and some have argued that they never showed the same commitment to ending slavery as they did to ending the slave trade.

Their attitude towards Africans appear condescending by today's standards.

Author:Elizabeth Wheeler Andrew

Yet, for their time, they were considered enlightened for recognising that Africans were made in the image of God and believing that Africa could trade with Europe in products and not human beings. One of the most common misconceptions about Christianity was that it turned Africans into servile slaves. A more accurate reading suggests that Africans accepted and incorporated aspects of Christianity that were in keeping with their traditional belief systems. Others withstood centuries of slavery and missionary influence to practise traditional beliefs that thrived despite great attempts by the respective authorities to stamp them out.

Adherents to Islam also faced great restrictions on their ability to practise their religion openly. When Non-conformist missionaries stepped up attempts to evangelise Africans during the late 18th century it was noted that the African Muslims still held on to their tendency to pray with their arms open, as opposed to the Christian way with hands clasped. The Africans who embraced Christianity identified closely with the Bible's view of freedom, equality and justice and especially drew parallels between their own situation and the Hebrew people in the Book of Exodus.

Indeed, such was the potency of this Old Testament story that many clergymen were instructed to avoid it in their Bible lessons. However, for the Africans it demonstrated that God was on the side of the oppressed and would send a Moses to free them.


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It is no coincidence that in the Diaspora, 'leaders' in the Black community are invariably men and women of faith; a trait that is traceable to slavery. During this era, a religious leader was deemed to be called by God and given wisdom and power to lead and practically all the leaders of slave insurrections were men and women of faith or were 'protected' by prayers or hexes such as Tacky Tacky Rebellion , Nanny of the Maroons, Toussaint and Boukman Haiti , Sam Sharpe Jamaica , Nat Turner USA , Quamina Guyana etc.

Moreover, many slave insurrections such as the 'Tacky', 'Bussa' and 'Christmas' Rebellions occurred during Christian religious festivals. There is little doubt that Africans took umbrage at the hypocrisy of those who claimed to be followers of a merciful God, yet forced his 'children' to work on holy days. Africans in Britain were also using the so-called slave master's tool to destroy his house.

The status of slavery in England remained ambiguous during the 18th century due to Parliament's failure to address the issue directly in law. However, English Common Law suggested that Christians could not be made slaves. The subsequent Lord Mansfield edict of , in which he allegedly commented that "The air of England is too pure for a slave to breathe", held out the mistaken hope for many Africans that a baptised slave living in England was free.

Although this hope proved unfounded, England proved a magnet for Africans and many, including Olaudah Equiano [a former slave who had managed to buy his freedom], joined the campaign to end slavery. Once he obtained his freedom Equiano wrote his autobiography and worked with the 'Sons of Africa' for African freedom.


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Equiano petitioned Parliament and Queen Charlotte on the question of slavery and was a regular writer to the Morning Chronicle , London Advertiser and Public Advertiser newspapers. He also exchanged theological arguments on slavery with the Church's number one slave trade apologist, the Liverpool-based clergyman The Revd Raymond Harris. Through their writings and talks these Africans dispelled all notions of racial inferiority and black complacency towards slavery. Unlike their white counterparts, Africans had little option but to oppose slavery as they were always susceptible to enslavement by unscrupulous traders.

Consequently, Africans such as Ottobah Cugoano, who published his Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species , demanded immediate, not gradual, freedom for the Africans in the late 18th century, at a time when his white counterparts were concentrating on ending the slave trade. Some Christians saw 's bicentenary of the parliamentary act to end the slave trade as an opportunity to highlight faith-based activism at its best.

For evangelicals, it was a chance to reclaim the social justice mantle that was handed over to the 'liberals' by those who thought that such work was a distraction from preaching the Gospel. Some Christians turned their attention to 'modern day' slavery and suggested that a new generation of abolitionists needs to be as prophetic as their forebears in ending this affront to human dignity.

However, many in the church saw the bicentenary as an opportunity for it to examine its role during this era and make amends for past mistakes. In the General Synod voted to apologise to the descendants of victims of the slave trade, in which the Church was involved. Christian scriptures were used as part of a process to enslave and dehumanise Africans and some Christians believe that the Church should make amends by working to end the legacies of slavery and the racism that still continues to blight church and society. The slave trade helped to shape Britain and the Church played a key role in marking the anniversary.

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Persecutions of so-called Pagans & Heathens

Atlantic slave trade and abolition By Richard Reddie Last updated Out of Africa Historical records show that Islam and Christianity played an important role in enslavement in Africa. Religion as justification The emergence of colonies in the Americas and the need to find labourers saw Europeans turn their attention to Africa with some arguing that the Transatlantic Slave Trade would enable Africans, especially the 'Mohammedans', to come into contact with Christianity and 'civilisation' in the Americas, albeit as slaves.

Abolition Christian abolitionists While some clergymen were using Christian scriptures to propagate slavery, others were scouring the Bible to end it. Calls for abolition grow The main thrust of Christian abolitionism emerged from the evangelical revival of the 18th century, which spawned dynamic Christians with clear-cut beliefs on morality and sin and approached the issue of slavery from this standpoint.

Inconsistencies It would be wrong to suggest that there were Christian 'saints' and 'sinners' in regards to slavery. Criticism However, the Christian abolitionists have their detractors and some have argued that they never showed the same commitment to ending slavery as they did to ending the slave trade. The enslaved and Christianity The enslaved and Christianity One of the most common misconceptions about Christianity was that it turned Africans into servile slaves.

The Diaspora It is no coincidence that in the Diaspora, 'leaders' in the Black community are invariably men and women of faith; a trait that is traceable to slavery. Enslaved Africans in Britain Slavery in England Africans in Britain were also using the so-called slave master's tool to destroy his house. Equiano and the 'Sons of Africa' Although this hope proved unfounded, England proved a magnet for Africans and many, including Olaudah Equiano [a former slave who had managed to buy his freedom], joined the campaign to end slavery.

Christians and the Bicentenary The Bicentenary Some Christians saw 's bicentenary of the parliamentary act to end the slave trade as an opportunity to highlight faith-based activism at its best.

#ISUPKNORTHCAROLINA - HEATHENS ON THEIR #KNEES BEFORE THE #PROPHETS OF GOD

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Christianity and Slavery

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