A Model Of Christian Charity By William Penn
Early American political thought demonstrated the significance of religion in politics, which was evident in the rhetoric of political thinkers. This was clear in Winthrop’s sermon, A Model of Christian Charity, upon which the colony of Massachusetts was founded as God’s providence in the New World. Thus, the Puritans must live collectively and help one another when faced with dire situations, in order to uphold their role under God’s will. Further, William Penn’s Frame of Government of Pennsylvania begins with the statement that humans were created by God to serve as His stewards, but humans are not perfect and can commit wrongdoings. Therefore, according to Penn, just law must work in tandem with holy law to establish a successful government. Undeniably, these early political notions by Winthrop and Penn incorporated religion within the core of government. However, intellectuals, such as Frederick Douglass and Ralph Waldo Emerson did not share the same notion of a symbiotic relationship between religion and politics as Winthrop and Penn did. For instance, Douglass criticized the church for being hypocritical,
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for they were indifferent to the atrocities of slavery, undermining the moral standing of the Declaration of Independence, as highlighted in his piece, What to the Slave Is the Fourth of July? Moreover, Emerson’s Divinity School Address and The American Scholar described his repudiation of religious institutions for he believed that the church corrupts one’s true genius and virtue. By looking at these pieces, we can analyze and understand how Douglass’ and Emerson’s argument and discrediting of religious institutions influenced American political movement within the nation.
To begin, Frederick Douglass was a former slave who was taught to read and write by his master’s wife (Murphy, Frederick Douglass: What to the Slave is the Fourth of July?).
Later, he dedicated his expertise, as influenced by William Garrison to become a widely popular anti-slavery lecturer across the nation and Europe (Murphy, Frederick Douglass: What to the Slave is the Fourth of July?). On July 5th 1852, Douglass gave an address in Rochester, New York titled What to the Slave is the Fourth of July? (Murphy, Frederick Douglass: What to the Slave is the Fourth of July?). During his address, he shared his view of the hypocrisy of the church on slavery. He recounted the indifference of the church to the moral injustices, as well as the fostering of the oppressors, American slave-hunters and the system itself (Douglass). Specifically
exclaiming,
“But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God” (Douglass).
Here, we see how he used religion as a leverage, by exposing the institutions’ faults to generate support for the abolitionist agenda. Furthermore, Douglass even went as far as “denouncing” Christianity for the very institution perverts the name of the religion through its cruelty and oppression (Douglass). “They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs” (Douglass). The same rhetoric underlining the religious hypocrisy continued throughout his piece, “You boast of your love of liberty, your superior civilization, and your pure Christianity, while the whole political power of the nation (as embodied in the two great political parties), is solemnly pledged to support and perpetuate the enslavement of three millions of your countrymen” (Douglass). Although Douglass criticized the role of religion in his political movement, I found his views more compelling. By disclosing the true atrocities and apathy of an institution that is supposed to foster moral values, it created a riveting justification for the anti-slavery movement. Further, his critical rhetoric on religion was an effective way to ignite the ethos within the Christian community at that time.
for they were indifferent to the atrocities of slavery, undermining the moral standing of the Declaration of Independence, as highlighted in his piece, What to the Slave Is the Fourth of July? Moreover, Emerson’s Divinity School Address and The American Scholar described his repudiation of religious institutions for he believed that the church corrupts one’s true genius and virtue. By looking at these pieces, we can analyze and understand how Douglass’ and Emerson’s argument and discrediting of religious institutions influenced American political movement within the nation.
To begin, Frederick Douglass was a former slave who was taught to read and write by his master’s wife (Murphy, Frederick Douglass: What to the Slave is the Fourth of July?).
Later, he dedicated his expertise, as influenced by William Garrison to become a widely popular anti-slavery lecturer across the nation and Europe (Murphy, Frederick Douglass: What to the Slave is the Fourth of July?). On July 5th 1852, Douglass gave an address in Rochester, New York titled What to the Slave is the Fourth of July? (Murphy, Frederick Douglass: What to the Slave is the Fourth of July?). During his address, he shared his view of the hypocrisy of the church on slavery. He recounted the indifference of the church to the moral injustices, as well as the fostering of the oppressors, American slave-hunters and the system itself (Douglass). Specifically
exclaiming,
“But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God” (Douglass).
Here, we see how he used religion as a leverage, by exposing the institutions’ faults to generate support for the abolitionist agenda. Furthermore, Douglass even went as far as “denouncing” Christianity for the very institution perverts the name of the religion through its cruelty and oppression (Douglass). “They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs” (Douglass). The same rhetoric underlining the religious hypocrisy continued throughout his piece, “You boast of your love of liberty, your superior civilization, and your pure Christianity, while the whole political power of the nation (as embodied in the two great political parties), is solemnly pledged to support and perpetuate the enslavement of three millions of your countrymen” (Douglass). Although Douglass criticized the role of religion in his political movement, I found his views more compelling. By disclosing the true atrocities and apathy of an institution that is supposed to foster moral values, it created a riveting justification for the anti-slavery movement. Further, his critical rhetoric on religion was an effective way to ignite the ethos within the Christian community at that time.