African American Religion
The topic for discussion is the impact religion had between the African Americans and the Europeans that had migrated to Colonial America. This topic being very vast I will be focusing on specifically the Christian group the Puritans and the African American religion of Christianity. The argument that could be made is that even though both groups shared beliefs of the Christianity faith the Puritans lead a contradictory life style. The Puritans believed in being a Godly people extended a gospel message not only to friends and family but also to all of the community. It could be said that participating in the acts of slavery was not providing a positive example to all involved. Also, the way that the Puritans would treat each other one could
…show more content…
argue was not following closely to their religious beliefs and the precedence they wanted to set for the community. They seemed to use a strict hand towards each other, which would not be quite so sympathetic or ruled on a majority rule without taking others thoughts into account. The African Americans would ask do unto men should do unto you? [1] The African American and Puritan even though somewhat partly following the same basis of faith, Puritans looked down upon the African American people. In the First Founders article, it provides examples of the Pilgrim’s development into religion and struggling with temptations. This helps describe the difficulties Puritans had following their lifestyle therefore presenting a negative proceeding to the culture. Before there could be a godly society, there needed to be godly men and women. The seeds of puritan success were planted in the hearts of individuals. As related by John Bunyan in The Pilgrim’s Progress (1678), the struggle toward godliness was an uneven one, filled with temptations. Having been transformed by God’s grace, the saint then sought to bring his family and friends into a godly community by word and example. The effort to accept God’s rule in his own life, and to extend the message of the gospel to include family, friends, and the general society can be traced no more effectively than by an examination of the spiritual life of John Winthrop. [2] There was a struggle and impurity of the heart when it came to showcasing and putting forth God’s word. In the pages of the Proceedings of Council of Congregational Churches, it shows how Puritans would relay information and act towards each other in regards to the Puritan faith. In Congregational Churches the same majority are the court to try. Now it is quite unfortunate-very unfortunate-that this majority did not understand their duty in these two relations-most unfortunate under these circumstances, that they did not understand the responsibility that was laid upon them to vindicate our honor, and the good name and Christian honor of that body they represent, by showing that they could not make this distinction. Instead of this they would not allow the minority to come before them and justify themselves. [3] This goes to show that the majority in the churches would not listen to other fellow members and would contradict their religious Christians honors.
A narrative of some recent occurrences in the Church of the Puritans, New York: with documents relating thereto additionally takes a look at certain events in the Puritan church and discusses the proceedings. This goes to prove that the relationships between the Puritans were not held to a high regard. We have thus been denied the right universally recognized as fundamental and inalienable by the civil law, of answering to the allegation of wrongdoing. By no formal vote, either at a regular or irregular meeting, has the church ever intimated a wish to know why we addressed the pastor on the subject of his resignation. They have refused to give us any assurance that they would hear us at any future day. Yet in a variety of ways, and by different speakers, they claim to have already condemned our proceeding. [4] This is another example of where the Puritans did not take into account the relationship of the other members within their community.
Slave-for-Sale Advertisements and Slavery in Massachusetts discusses the impact advertisement had on slavery and helps chronicle the progression of slavery within Massachusetts. This helps to show the progression of where slavery has come from and how the colonial people would treat and view slaves. Like other slaveholding British colonials, Bostonians formed opinions about blacks from the various West Indian islands and about slaves imported from different African regions. Experience, Atlantic hearsay, and, at least for those directly involved in the slave trade, a keen sense of what kinds of slaves other colonists fancied and why, informed such notions. Significantly, so did newspaper reports that enabled New Englanders to guard against influxes of rebels from the latest island trouble spot. [5] The Puritans would view the African Americans in a downgraded sense and the newspapers would only enhance and seem to promote slavery.
African Americans and the End of Slavery in Massachusetts discusses the progression of slavery as well as the abolition of it. It also includes poems of Phillis Wheatley who was the first African American author to be published. This helps give an insight to how slavery was viewed in a poetic manner. An excerpt from An Address to the Atheist: Muse! where shall I begin the Spacious feild To tell what curses unbelieif doth yeild? Thou who dost daily feel his hand, and rod Darest thou deny the Essence of a God! -- If there's no heav'n, ah! whither wilt thou go, Make thy Ilysium [Elysium] in the shades below? If there's no God from whom did all things Spring He made the greatest and minutest Thing Angelic ranks no less his Power display Than the least mite scarce visible to Day With vast astonishment my soul is struck Have Reason'g powers thy dark en'd breast forsook? The Laws deep Graven by the hand of God, Seal'd with Immanuel's all-redeeming blood; This second point thy folly dares deny On thy devoted head for vengeance cry -- Turn then I pray thee from the dangerous road Rise from the dust and seek the mighty God. His is bright truth without a dark disguise And his are wisdom's all beholding Eyes. [6] This poem is significant because it gives an account of showing a questioning of religion and asking the question of how the world came to be without the mighty hand of God?
The book African-American religion talks about the development and growth of the African American religion.
This book provides details on how the African Americans beliefs and practices. They believed that God created the universe and everything in it. Many African peoples also believed that there were additional supernatural spirits (some of them ancestors) who acted in the daily lives of human beings to protect them from harm. If people lived good lives and honored the spirits and ancestors by prayer and sacrifice, all would be well. If people did evil, however, or neglected the spirits, they not only lost the spirits’ protection, they risked arousing their anger. Spirits, though invisible, took form in human mediums, as well as in masks, medicines, and material containers that gave people physical access to their spiritual power. Ritual brought human beings and spirits into direct contact through ceremonial drumming, singing, and dancing, which moved priests and worshipers to enter into trancelike states in which they acted and spoke as the spirits themselves. [7] The religious practices of the African American people were looked down upon through the Puritans eyes even if they closely practiced the same religion. The Puritans and African Americans involved in slavery were mostly of the Christian denomination. The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa provides in insight from a slave and gives an excerpt on religion, which will showcase the first hand account of slavery perspective. I remember in the vessel in which I was brought over, in the men's apartment, there were several brothers, who, in the sale, were sold in different lots; and it was very moving on this occasion to see and hear their cries at parting. O, ye nominal Christians! might not an African ask you, learned you this from your God, who says unto you, Do unto all men as you would men should do unto you? Is it not enough that we are torn from our country and
friends to toil for your luxury and lust of gain? Must every tender feeling be likewise sacrificed to your avarice? [Page 88] Are the dearest friends and relations, now rendered more dear by their separation from their kindred, still to be parted from each other, and thus prevented from cheering the gloom of slavery with the small comfort of being together and mingling their sufferings and sorrows? Why are parents to lose their children, brothers their sisters, or husbands their wives? Surely this is a new refinement in cruelty, which, while it has no advantage to atone for it, thus aggravates distress, and adds fresh horrors even to the wretchedness of slavery. [8] This account helps provide insight to how slaves were feeling in this time. In this account it is providing examples to strengthen the argument that all men should be created equal. A questioning of why African Americans are treated beneath their owners when they were all just men.
The Puritans in America gives insight to different Puritans habituating in the new land and their accounts. This will help showcase the relationships between the Puritans and highlight their religious beliefs. “Shall we leave [God’s] subjects and children,” asked Richard Sibbes, “for this or that fear? Let our condition be never so uncomfortable, he can make it comfortable.” Sibbes, revered as a man whose generosity of spirit transcended the usual religious divisions, preached with a serene eloquence that remains undiminished by time. His teachings were consolatory, filled with a hope that England could somehow be restored to harmony. For example, he expressed what is perhaps the central paradox of Puritan piety, an idea that explains why so many troubled people could find solace in predestinarian doctrine: “None are fitter for comfort than those that think themselves furthest off.” [9] This example provides another side of how Puritans treated each other. Sibbes preached giving Puritans a sense of hope instead of dread through the word of God.
Saints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture explores the African American religion through describing what religious practices they had and explore how African Americans would progress through religions based on their surrounding environment. One way of conceptualizing the emergence of the Sanctified church movement in light of the evolution of denominational racism in America is to observe two stages of black Christian alienation and response: first blacks “came out” of the black Baptist and Methodist denominations because of a commitment to holiness. Ironically, as they recovered, reformulated, and advance the doctrine of sanctification and other teachings from the Methodist and Baptist traditions, the black saints were in some cases led back into fellowship with white who had “come out” of the Protestant denominations. View from the historical perspective of denominational racism, the behavioral patterns of black and white Christian’s manifest distinctive social ethics. [10]
Hellfire Nation: The Politics of Sin in American History looks at the Puritans Foundations and discusses the Puritans journey to discover who they are as a people through the economy and their beliefs contradictory what we have previously learned about the Puritans. Rebels like Roger Williams and Anne Hutchinson shook up that establishment by demanding a more intense religious experience—Williams separated church and state, for example, to protect the church from worldly corruption. A full century later, a fiery religious revival in the meetinghouses reorganized colonial politics and primed the colonists to challenge authority—even to defy the crown. [11] Both sides of the Puritan vision would echo through the American experience. Religious revivals would reheat the old fervor and send it racing across the colonies. The little band of Rhode Island Baptists—boosted, as we’ll see, by the tax code—rose up and spread. By the Revolution, three out of four Americans were professing some variation of the Puritan faith. [12] In conclusion, from provided examples it is shown how Puritans developed when inhabiting new land and how they treated each other and religious views. Also shown are the religious practices and beliefs of the African American people and the question of treatment through the two groups even though closely mirroring each other’s religion. It can be argued that the Puritans lived somewhat a contradictory lifestyle, while preaching the word of God and treating African Americans in the manner that they did through slavery.
argue was not following closely to their religious beliefs and the precedence they wanted to set for the community. They seemed to use a strict hand towards each other, which would not be quite so sympathetic or ruled on a majority rule without taking others thoughts into account. The African Americans would ask do unto men should do unto you? [1] The African American and Puritan even though somewhat partly following the same basis of faith, Puritans looked down upon the African American people. In the First Founders article, it provides examples of the Pilgrim’s development into religion and struggling with temptations. This helps describe the difficulties Puritans had following their lifestyle therefore presenting a negative proceeding to the culture. Before there could be a godly society, there needed to be godly men and women. The seeds of puritan success were planted in the hearts of individuals. As related by John Bunyan in The Pilgrim’s Progress (1678), the struggle toward godliness was an uneven one, filled with temptations. Having been transformed by God’s grace, the saint then sought to bring his family and friends into a godly community by word and example. The effort to accept God’s rule in his own life, and to extend the message of the gospel to include family, friends, and the general society can be traced no more effectively than by an examination of the spiritual life of John Winthrop. [2] There was a struggle and impurity of the heart when it came to showcasing and putting forth God’s word. In the pages of the Proceedings of Council of Congregational Churches, it shows how Puritans would relay information and act towards each other in regards to the Puritan faith. In Congregational Churches the same majority are the court to try. Now it is quite unfortunate-very unfortunate-that this majority did not understand their duty in these two relations-most unfortunate under these circumstances, that they did not understand the responsibility that was laid upon them to vindicate our honor, and the good name and Christian honor of that body they represent, by showing that they could not make this distinction. Instead of this they would not allow the minority to come before them and justify themselves. [3] This goes to show that the majority in the churches would not listen to other fellow members and would contradict their religious Christians honors.
A narrative of some recent occurrences in the Church of the Puritans, New York: with documents relating thereto additionally takes a look at certain events in the Puritan church and discusses the proceedings. This goes to prove that the relationships between the Puritans were not held to a high regard. We have thus been denied the right universally recognized as fundamental and inalienable by the civil law, of answering to the allegation of wrongdoing. By no formal vote, either at a regular or irregular meeting, has the church ever intimated a wish to know why we addressed the pastor on the subject of his resignation. They have refused to give us any assurance that they would hear us at any future day. Yet in a variety of ways, and by different speakers, they claim to have already condemned our proceeding. [4] This is another example of where the Puritans did not take into account the relationship of the other members within their community.
Slave-for-Sale Advertisements and Slavery in Massachusetts discusses the impact advertisement had on slavery and helps chronicle the progression of slavery within Massachusetts. This helps to show the progression of where slavery has come from and how the colonial people would treat and view slaves. Like other slaveholding British colonials, Bostonians formed opinions about blacks from the various West Indian islands and about slaves imported from different African regions. Experience, Atlantic hearsay, and, at least for those directly involved in the slave trade, a keen sense of what kinds of slaves other colonists fancied and why, informed such notions. Significantly, so did newspaper reports that enabled New Englanders to guard against influxes of rebels from the latest island trouble spot. [5] The Puritans would view the African Americans in a downgraded sense and the newspapers would only enhance and seem to promote slavery.
African Americans and the End of Slavery in Massachusetts discusses the progression of slavery as well as the abolition of it. It also includes poems of Phillis Wheatley who was the first African American author to be published. This helps give an insight to how slavery was viewed in a poetic manner. An excerpt from An Address to the Atheist: Muse! where shall I begin the Spacious feild To tell what curses unbelieif doth yeild? Thou who dost daily feel his hand, and rod Darest thou deny the Essence of a God! -- If there's no heav'n, ah! whither wilt thou go, Make thy Ilysium [Elysium] in the shades below? If there's no God from whom did all things Spring He made the greatest and minutest Thing Angelic ranks no less his Power display Than the least mite scarce visible to Day With vast astonishment my soul is struck Have Reason'g powers thy dark en'd breast forsook? The Laws deep Graven by the hand of God, Seal'd with Immanuel's all-redeeming blood; This second point thy folly dares deny On thy devoted head for vengeance cry -- Turn then I pray thee from the dangerous road Rise from the dust and seek the mighty God. His is bright truth without a dark disguise And his are wisdom's all beholding Eyes. [6] This poem is significant because it gives an account of showing a questioning of religion and asking the question of how the world came to be without the mighty hand of God?
The book African-American religion talks about the development and growth of the African American religion.
This book provides details on how the African Americans beliefs and practices. They believed that God created the universe and everything in it. Many African peoples also believed that there were additional supernatural spirits (some of them ancestors) who acted in the daily lives of human beings to protect them from harm. If people lived good lives and honored the spirits and ancestors by prayer and sacrifice, all would be well. If people did evil, however, or neglected the spirits, they not only lost the spirits’ protection, they risked arousing their anger. Spirits, though invisible, took form in human mediums, as well as in masks, medicines, and material containers that gave people physical access to their spiritual power. Ritual brought human beings and spirits into direct contact through ceremonial drumming, singing, and dancing, which moved priests and worshipers to enter into trancelike states in which they acted and spoke as the spirits themselves. [7] The religious practices of the African American people were looked down upon through the Puritans eyes even if they closely practiced the same religion. The Puritans and African Americans involved in slavery were mostly of the Christian denomination. The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa provides in insight from a slave and gives an excerpt on religion, which will showcase the first hand account of slavery perspective. I remember in the vessel in which I was brought over, in the men's apartment, there were several brothers, who, in the sale, were sold in different lots; and it was very moving on this occasion to see and hear their cries at parting. O, ye nominal Christians! might not an African ask you, learned you this from your God, who says unto you, Do unto all men as you would men should do unto you? Is it not enough that we are torn from our country and
friends to toil for your luxury and lust of gain? Must every tender feeling be likewise sacrificed to your avarice? [Page 88] Are the dearest friends and relations, now rendered more dear by their separation from their kindred, still to be parted from each other, and thus prevented from cheering the gloom of slavery with the small comfort of being together and mingling their sufferings and sorrows? Why are parents to lose their children, brothers their sisters, or husbands their wives? Surely this is a new refinement in cruelty, which, while it has no advantage to atone for it, thus aggravates distress, and adds fresh horrors even to the wretchedness of slavery. [8] This account helps provide insight to how slaves were feeling in this time. In this account it is providing examples to strengthen the argument that all men should be created equal. A questioning of why African Americans are treated beneath their owners when they were all just men.
The Puritans in America gives insight to different Puritans habituating in the new land and their accounts. This will help showcase the relationships between the Puritans and highlight their religious beliefs. “Shall we leave [God’s] subjects and children,” asked Richard Sibbes, “for this or that fear? Let our condition be never so uncomfortable, he can make it comfortable.” Sibbes, revered as a man whose generosity of spirit transcended the usual religious divisions, preached with a serene eloquence that remains undiminished by time. His teachings were consolatory, filled with a hope that England could somehow be restored to harmony. For example, he expressed what is perhaps the central paradox of Puritan piety, an idea that explains why so many troubled people could find solace in predestinarian doctrine: “None are fitter for comfort than those that think themselves furthest off.” [9] This example provides another side of how Puritans treated each other. Sibbes preached giving Puritans a sense of hope instead of dread through the word of God.
Saints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture explores the African American religion through describing what religious practices they had and explore how African Americans would progress through religions based on their surrounding environment. One way of conceptualizing the emergence of the Sanctified church movement in light of the evolution of denominational racism in America is to observe two stages of black Christian alienation and response: first blacks “came out” of the black Baptist and Methodist denominations because of a commitment to holiness. Ironically, as they recovered, reformulated, and advance the doctrine of sanctification and other teachings from the Methodist and Baptist traditions, the black saints were in some cases led back into fellowship with white who had “come out” of the Protestant denominations. View from the historical perspective of denominational racism, the behavioral patterns of black and white Christian’s manifest distinctive social ethics. [10]
Hellfire Nation: The Politics of Sin in American History looks at the Puritans Foundations and discusses the Puritans journey to discover who they are as a people through the economy and their beliefs contradictory what we have previously learned about the Puritans. Rebels like Roger Williams and Anne Hutchinson shook up that establishment by demanding a more intense religious experience—Williams separated church and state, for example, to protect the church from worldly corruption. A full century later, a fiery religious revival in the meetinghouses reorganized colonial politics and primed the colonists to challenge authority—even to defy the crown. [11] Both sides of the Puritan vision would echo through the American experience. Religious revivals would reheat the old fervor and send it racing across the colonies. The little band of Rhode Island Baptists—boosted, as we’ll see, by the tax code—rose up and spread. By the Revolution, three out of four Americans were professing some variation of the Puritan faith. [12] In conclusion, from provided examples it is shown how Puritans developed when inhabiting new land and how they treated each other and religious views. Also shown are the religious practices and beliefs of the African American people and the question of treatment through the two groups even though closely mirroring each other’s religion. It can be argued that the Puritans lived somewhat a contradictory lifestyle, while preaching the word of God and treating African Americans in the manner that they did through slavery.