William Ellery Channing
Chapter V. Scripture.
Attempts are often made to support slavery by the authority of Revelation. "Slavery," it is said, "is allowed in the Old Testament, and not condemned in the New. Paul commands slaves to obey. He commands masters, not to release their slaves, but to treat them justly. Therefore slavery is right, is sanctified by God's Word." In this age of the world, and amidst the light which has been thrown on the true interpretation of the Scriptures, such reasoning hardly deserves notice. A few words only will be offered in reply.
This reasoning proves too much. If usages, sanctioned in the Old Testament and not forbidden in the New, are right, then our moral code will undergo a sad deterioration. Polygamy was allowed to the Israelites, was the practice of the holiest men, and was common and licensed in the age of the Apostles. But the Apostles nowhere condemn it, nor was the renunciation of it made an essential condition of admission into the Christian church. It is true, that in one passage Christ has condemned it by implication. But is not slavery condemned by stronger implication, in the many passages which make the new religion to consist in serving one another, and in doing to others what we would that they should do to ourselves? Why may not Scripture be used to stock our houses with wives as well as with slaves?
Again, Paul is said to sanction slavery. Let us now ask, What was slavery in the age of Paul? It was the slavery, not so much of black as of white men, not merely of barbarians, but of Greeks, not merely of the ignorant and debased, but of the virtuous, educated, and refined. Piracy and conquest were the chief means of supplying the slave-market, and they heeded neither character nor condition. Sometimes the greater part of the population of a captured city was sold into bondage, sometimes the whole, as in the case of Jerusalem. Noble and royal families, the rich and great, the learned and powerful, the philosopher and poet, the wisest and best men, were condemned to the chain. Such was ancient slavery. And this, we are told, is allowed and confirmed by the word of God! Had Napoleon, on capturing Berlin or Vienna, doomed most or the whole of their inhabitants to bondage; had he seized on venerable matrons, the mothers of illustrious men, who were reposing, after virtuous lives, in the bosom of grateful families; had he seized on the delicate, refined, beautiful young woman, whose education had prepared her to grace the sphere in which God had placed her, and over all whose prospects the freshest hopes and most glowing imaginations of early life were breathed; had he seized on the minister of religion, the man of science, the man of genius, the sage, the guides of the world; had he scattered these through the slave-markets of the world, and transferred them to the highest bidders at public auction, the men to be converted into instruments of slavish toil, the women into instruments of lust, and both to endure whatever indignities and tortures absolute power can inflict; we should then have had a picture, in the present age, of slavery as it existed in the time of Paul. Such slavery, we are told, was sanctioned by the Apostle! Such, we are told, he pronounced to be morally right! Had Napoleon sent some cargoes of these victims to these shores, we might have bought them, and degraded the noblest beings to our lowest uses, and might have cited Paul to testify to our innocence! Were an infidel to bring this charge against the Apostle, we should say that he was laboring in his vocation; but that a professed Christian should so insult this sainted philanthropist, this martyr to truth and benevolence, is a sad proof of the power of slavery to blind its supporters to the plainest truth.
Slavery, in the age of the Apostle, had so penetrated society, was so intimately interwoven with it, and the materials of servile war were so abundant, that a religion, preaching freedom to the slave, would have shaken the social fabric to its foundation, and would have armed against itself the whole power of the state. Paul did not then assail the institution. He satisfied himself with spreading principles, which, however slowly, could not but work its destruction. He commanded Philemon to receive his fugitive slave, Onesimus, "not as a slave, but above a slave, as a brother beloved;" and he commanded masters to give to their slaves that which was "JUST and EQUAL"; thus asserting for the slave the rights of a Christian and a Man; and how, in his circumstances, he could have done more for the subversion of slavery, I do not see.
Let me offer another remark. The perversion of Scripture to the support of slavery is singularly inexcusable in this country. Paul not only commanded slaves to obey their masters. He delivered these precepts: "Let every soul be subject unto the higher powers. For there is no power but of God; the powers that be are ordained of God. Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation." This passage was written in the time of Nero. It teaches passive obedience to despotism more strongly than any text teaches the lawfulness of slavery. Accordingly, it has been quoted for ages by the supporters of arbitrary power, and made the stronghold of tyranny. Did our fathers acquiesce in the most obvious interpretation of this text? Because the first Christians were taught to obey despotic rule, did our fathers feel as if Christianity had stripped men of their rights? Did they argue, that tyranny was to be excused, because forcible opposition to it is in most cases wrong? Did they argue, that absolute power ceases to be unjust, because, as a general rule, it is the duty of subjects to obey? Did they infer that bad institutions ought to be perpetual, because the subversion of them by force will almost always inflict greater evil than it removes? No; they were wiser interpreters of God's Word. They believed that despotism was a wrong, notwithstanding the general obligation upon its subjects to obey; and that whenever a whole people should so feel the wrong as to demand its removal, the time for removing it had fully come. Such is the school in which we here have been brought up. To us, it is no mean proof of the divine original of Christianity, that it teaches human brotherhood and favors human rights; and yet, on the ground of two or three passages, which admit different constructions, we make Christianity the minister of slavery, the forger of chains for those whom it came to make free.
It is a plain rule of Scriptural criticism, that particular texts should be interpreted according to the general tenor and spirit of Christianity. And what is the general, the perpetual teaching of Christianity in regard to social duty? "All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Now does not every man feel, that nothing, nothing, could induce him to consent to be a slave? Does he not feel, that, if reduced to this abject lot, his whole nature, his reason, conscience, affections, would cry out against it as the greatest of calamities and wrongs? Can he pretend, then, that, in holding others in bondage, he does to his neighbour what he would that his neighbour should do to him? or what avail are a few texts, which were designed for local and temporary use, when urged against the vital, essential spirit, and the plainest precepts of our religion?
I close this section with a few extracts from a recent work of one of our most distinguished writers; not that I think additional arguments necessary, but because the authority of Scripture is more successfully used than any thing else to reconcile good minds to slavery.
"This very course, which the Gospel takes on this subject, seems to have been the only one that could have been taken in order to effect the universal abolition of slavery. The Gospel was designed, not for one race or for one time, but for all races and for all times. It looked, not at the abolition of this form of evil for that age alone, but for its universal abolition. Hence the important object of its author was to gain it a lodgment in every part of the known world; so that, by its universal diffusion among all classes of society, it might quietly and peacefully modify and subdue the evil passions of men; and thus, without violence, work a revolution in the whole mass of mankind. In this manner alone could its object, a universal moral revolution, have been accomplished. For if it had forbidden the EVIL, instead of subverting the PRINCIPLE, if it had proclaimed the unlawfulness of slavery, and taught slaves to RESIST the oppression of their masters, it would instantly have arrayed the two parties in deadly hostility throughout the civilized world; its announcement would have been the signal of servile war; and the very name of the Christian religion would have been forgotten amidst the agitations of universal bloodshed. The fact, under these circumstances, that the Gospel does not forbid slavery, affords no reason to suppose that it does not mean to prohibit it; much less does it afford ground for belief that Jesus Christ intended TO AUTHORIZE IT.
"It is important to remember, that two grounds of moral obligation are distinctly recognised in the Gospel. The first is our duty to man as man; that is, on the ground of the relation which men sustain to each other; the second is our duty to man as a creature of God; that is, on the ground of the relation which we all sustain to God. --Now it is to be observed, that it is precisely upon this latter ground that the slave is commanded to obey his master. It is never urged, like the duty of obedience to parents, because it is right, but because the cultivation of meekness and forbearance under injury will be well-pleasing unto God. --The manner in which the duty of servants or slaves is inculcated, therefore, affords no ground for the assertion, that the Gospel authorizes one man to hold another in bondage, any more than the command to honor the king, when that king was Nero, authorized the tyranny of the emperor; or than the command to turn the other cheek, when one is smitten, justifies the infliction of violence by an injurious man."*
*Wayland's "Elements of Moral Science," pages 225 and 226. The discussion of Slavery, in the chapter from which these extracts are made, is well worthy attention.
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