The Black Church in the South During Slavery
The Black Church in the South During Slavery
By Laurie F. Maffly-Kipp
From the white Baptist and Methodist missionaries sent to convert enslaved Africans, to the earliest pioneers of the independent black denominations, to black missionaries in Africa, to the eloquent rhetoric of W.E.B. DuBois, the story of the black church is a tale of variety and struggle in the midst of constant racism and oppression. It is also a story of constant change, and of the coincidence of cultural cohesion among enslaved Africans and the introduction of Protestant evangelicalism to their communities.
For our purposes, the account begins in the decades after the American Revolution, as Northern states gradually began to abolish slavery. As a result, sharper differences emerged between the experiences of enslaved peoples in the South and those Northerners who were now relatively free. By 1810 the slave trade to the United States had come to an end and the slave population began to increase naturally, giving rise to an increasingly large native-born population of African Americans. With fewer migrants who had experienced Africa personally, these transformations allowed the myriad cultures and language groups of enslaved Africans to blend together, making way for the preservation and transmission of religious practices that were increasingly “African-American.”
This transition coincided with the period of intense religious revivalism known as “awakenings.” In the Southern states beginning in the 1770s, increasing numbers of slaves converted to evangelical religions such as the Methodist and Baptist faiths.
Many clergy within these denominations actively promoted the idea that all Christians were equal in the sight of God, a message that provided hope and sustenance to the slaves. They also encouraged worship in ways that many Africans found to be similar, or at least adaptable, to African worship patterns, with enthusiastic singing, clapping, dancing, and even spirit-possession. Still, many white owners and clergy preached a message of strict obedience, and insisted on slave attendance at white-controlled churches, since they were fearful that if slaves were allowed to worship independently, they would ultimately plot rebellion against their owners. It is clear that many blacks saw these white churches, in which ministers promoted obedience to one’s master as the highest religious ideal, as a mockery of the “true” Christian message of equality and liberation as they knew it.
In the slave quarters, however, African Americans organized their own “invisible institution.” Through signals, passwords, and messages not discernible to whites, they called believers to “hush harbors” where they freely mixed African rhythms, singing, and beliefs with evangelical Christianity. We have little remaining written record of these religious gatherings. But it was here that the spirituals, with their double meanings of religious salvation and freedom from slavery, developed and flourished; and here, too, that black preachers, those who believed that God had called them to speak his Word, polished their “chanted sermons,” or rhythmic, intoned style of extemporaneous preaching. Part church, part psychological refuge, and part organizing point for occasional acts of outright rebellion (Nat Turner, whose armed insurrection in Virginia in 1831 resulted in the deaths of scores of white men, women, and children, was a self-styled Baptist preacher), these meetings provided one of the few ways for enslaved African Americans to express and enact their hopes for a better future.
Laurie F. Maffly-Kipp then Associate Professor of Religious Studies University of North Carolina at Chapel Hill, May 2001. This is an excerpt from An Introduction to the Church in the Southern Black Community, the collection of documents brought together in this project begins to tell the story of the growth of Protestant religion among African Americans during the nineteenth century, and of the birth of what came to be known as the “Black Church” in the United States. Permission was granted to reproduce this excerpt.
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