Welcome to the book, “Slavery, the Bible, Infidelity: Pro-slavery Interpretations of the Bible: Productive of Infidelity” by Rev. William W. Patton (4 August 1846). To go to the “Table of Contents” immediately, click here.
During the pre-Civil War slavery era, a number of religious abolitionists such as Rev. John Rankin, Rev. Theodore D. Weld, Rev. Beriah Green, Rev. George Cheever, Rev. John G. Fee, Harriet Beecher Stowe, etc., wrote books showing in depth that slavery (meaning kidnaping, piracy, rape, extortion, torture, etc., occurring in the "Bible Belt") involves many sins.
Preparatory to your reading this site, reading the overview, the Roman Catholic Church view, and the abolitionist legal view, are recommended.
"If slavery is not wrong, nothing is wrong," said Abraham Lincoln.
This series of websites educates by making the text of many abolitionist writings accessible. They exposed governmental and Church failings, including names of perpetrators; this series includes modern examples.
Rev. William W. Patton (1821-1889) was pastor of the Fourth Congregationist Church, Hartford, Connecticut. He wrote several books including against slavery. This site reprints his 4 August 1846 sermon, "Slavery, the Bible, Infidelity: Pro-slavery Interpretations of the Bible: Productive of Infidelity."
Rev. Patton's sermon states that, due to institutional Churches and clergymen pretending that the Bible is FOR slavery, that made for creating infidels, unbelievers.
Rev Patton laments that such clergymen caused new arguments against Christianity that had never before existed in history.
Example: Slaves trying to free themselves in the 1790's, deemed the so-called 'Christian' slavers the real infidels, thus rejected Christianity as itself evil, and said, "Throw away the Symbol of the god of the whites who has often caused us to weep, and listen to the voice of liberty."—From Rebellion to Revolution: Afro-American Slave Revolts, by Prof. Eugene D. Genovese (Baton Rouge: Louisiana State University Press, 1979), p 124.
"[N]othing . . . has done so much to tolerate and perpetuate the sin in our midst, as the practice of the ['Christian'] Church."—Rev. John G. Fee, Anti-Slavery Manual (1851), p 69.
Rev. Patton was of course, seeing this attitude at the time, the attitude that 'Christianity' and the Bible supported kidnaping, rape, piracy, torture, and other atrocities—the prerequisites, underpinnings, and concomitants of slavery. Another clergyman of that era, Rev. Parker Pillsbury, excommunicated pro-slavery clergy.
"Many people who claim to be Christians are phonies because they [reject the Bible Society Management Laws, e.g., they] have no compassion for the homeless, the dispossessed, and the poor [e.g., slaves] . . . . phony Christians are the reason why so many unbelievers want nothing to do with the person and work of Jesus Christ.”—Rev. S. R. Shearer, 1 November 2011.
Rev. Patton, at page 11, cites a Muslim example putting Christianity to shame.
Rev. Patton's references are to prominent abolitionists such as Wm. L. Garrison and Rev. Pillsbury (denouncing clergy for their pro-slavery allegations), etc. as would be known then to American readers.
As the institutional churches refused to repent, soon would follow the Fugitive Slave Law ordering people to directly violate God's Law against returning fugitive slaves. which law pro-slavery clergy of church institutions supported that law! directly contrary to express Bible statement!
Note these churches' theological heir, the so-called "Religious Right" aka "Bible-Belt."
of the Bible:
Productive of Infidelity
Rev. William W. Patton
(Hartford: William H. Burleigh, 1846)
Resolved,—That the thanks of this meeting be rendered to the Rev. Patton, for his able and appropriate discourse this day delivered to us, and believing the same calculated to exert a good influence, if put circulation, we hereby request a copy for publication."
"the sublime doctrines and the purity of the moral precepts revealed in the Scriptures—the harmony subsiding between every part,—their miraculous preservation—and the tendency of the whole to promote the present and eternal happiness of mankind, as evinced by the blessed facts which are invariably produced by a cordial reception and belief of the Bible—together with the peculiar advantages possessed by the Christian revelation over all other religions."
Those who have had an opportunity to watch his movements, know that his hardest blows are dealt when upon the subject of slavery.
"He that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death [Exodus 21:16]," and "Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbors service without wages, and giveth him not for his work [Jeremiah 22:13]"; when also the New Testament exhibits such words of rebuke as these: "Behold the hire of the laborers who have reaped down your fields, which you kept back by fraud, crieth; and the cries of them who have reaped are entered into the ears of the Lord of Sabbaoth [James 5:4]." "The law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons [I Timothy 1:9-10]."
then, it may be asked, can the infidel have the hardihood [gall] to affirm that the Bible sanctions slaveholding?
OF PROSLAVERY VIEWS IN THE CHURCH.
of slavery, does not hesitate to use this language: "We will only say to those who think that the Bible sanctions slavery, such as we have proved it to be,—Meet the infidel on the question of the internal evidence of the divinity and truth of the Bible, if you can."
"Because that which may be known of God is manifest in them; for God hath showed it to them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead." (Rom. 1: 19, 20.)
moral state of the lawgiver, and is it not always a transcript of his character? If then, the divine law as laid down in the Bible is perfectly consistent with the conduct of him who asserts and exercises the claim of ownership in his fellowman, then must the character of God, the lawgiver, suffer in the eyes of all who listen to the voice of conscience.
"I tremble for my country when I reflect that God is just; that his justice cannot sleep forever; that considering numbers, nature and natural means only, a revolution of the wheel of fortune,—an exchange of situations [between slave and master] is among possible events: that it may become probable by supernatural interference! The Almighty has no attribute which can take side with us in such a contest."Again he observes:
"When the measure of their [the slaves') tears shall be full—when their tears shall have involved heaven itself in darkness—doubtless a God of justice will awaken to their distress, and by diffusing a light and liberality among their oppressors, or, at length by his exterminating thunder, manifest his attention to things of this world and that they are not left to the guidance of blind fatality." (Notes on Virginia).
"Sir, if your interpretation of the Bible be correct, it cannot be the word of God—for it gives him a character the very reverse of that which reason and conscience affirm."I hesitate not then to say, that so far as the internal evidence in favor of the Bible rests on its exhibition of God's character, it is all swept away by a proslavery interpretation, and a triumph is given to infidelity: for in the contest, the infidel will have the common sense and conscience of the world with him.
gument so briefly described, bears with irresistible power against the positions of infidelity, so long as the main fact with regard to the Christian system of morals, is allowed to be true. Hence the infidel Rousseau was compelled to use this language:
"Where could Jesus learn among his competitors, that pure and sublime morality, of which he only hath given us both precept and example?"Even the scurrilous Tom Paine amid all his abuse of the Bible, remarks of Christ:
"He was a virtuous and amiable man. The morality that he preached and practised was of the most benevolent kind."But the force of this argument is lost on the man who denies the fret which we urge, who declares that the Christian religion so far from inculcating morals which commend themselves to every man's conscience, lends its sanction to that which outrages every decision of our uncorrupted moral sense. This latter is the position of modern infidelity.
"In the name of God, amen. I John Randolph, of Roanoke, in the county of Charlotte, do ordain this writing, written with my own hand, this fourth day of May, one thousand eight hundred and nineteen, to be my last will and testament, hereby revoking all others whatsoever. I give to my slaves, their freedom, to which my concience tells me they are justly entitled."Hence he said in his scathing rebuke of Edward Everett in 1820:
"Sir, I neither envy the head nor the heart of that man from the North, who rises here to defend slavery upon principle."Said the skeptic and slaveholder Thos. Jefferson, writing to Dr. Price of London, in 1785, with regard to an antislavery pamphlet which the latter had published:
"From the mouth to the head of the Chesapeak, the bulk of the people will approve it in theory, and it will find a respectable minority ready to adept it in practice—a minority which for weight of character, pre-
ponderates against the greater number who have not the courage to divest their families of a property, which, however, keeps their consciences uneasy."The truth is, conscience utters but one voice on this subject and that is of unmingled reprobation. John Randolph felt this, when the fact of his slaveholding made him writhe in agony on his dying bed, and to an inquiry of his physician as to his difficulty, he took a card and wrote thereon, the one word, Remorse. Rely upon it, the religion which sanctions slaveholding must first gain a victory over the conscience before it can be received as coming from God.
act. A large part of the infidel world, including their most powerful writers, acknowledge this truth. So fundamental a position is it, that we could not reasonably receive a book as inspired, which directly or impliedly denies it.
"I believe that God has made man accountable, that every human being as possessed of certain inalienable rights is thereby constituted a subject of God's moral government as no brute can be. You tell me that this book is from God, and yet assert that it maintains a doctrine, which, by subverting human rights, degrades man to a brute, and throws him out of the pale of moral responsibility. My conscience will not allow me to credit the claims of such a book to inspiration. A God of benevolence And wisdom, never could fill this earth with intelligent beings, a part of whom should be authorized to strip the others of the prerogatives of manhood, and thus to convert them into brutes in human shape.—God would better have made the slaves brutes, than to have mocked them with the shape and tortured them with the feelings of manhood."I have not time to unfold this argument so as to give it its full weight—an entire discourse would be requisite for that; I must therefore leave it in its present incomplete state.
not connected with the system, but hate its injustice and labor for its overthrow.
One of these positions the mass of the slaves almost invariably take. The whole influence of the system as practised and defended by the professedly Christian church, is to cause a rejection of Christianity by the oppressed.
“It is often said, and not without reason, that there is a growing indisposition among slaves to worship with their masters and attend on the preaching of whites. Now that this prejudice in slaves, against worshipping with the whites, may be traced mainly to the system of slavery is to me most certain. The relation between the master and slave is not one of mutual agreement, in which there is a quid pro quo, a stipulated service for a stipulated reward; but one of force on the part of the master and hard necessity on the part of the slave. Suppose the master a professor of religion and prays in his family. After laboring during the day, the slave comes home and throws himself down to rest. He was
called out, it may be, pretty early—he has labored under the eye of a watchful master or overseer, has been found fault with as to his manner of doing his work, or his not doing it faster, has been scolded and threatened, and perhaps whipped, has made his meal, it may be, in the field, and on provisions much inferior to what he know his master and family enjoy. His labors for the day are however closed. Presently he hears the horn blow or the bell ring for prayers. What now are the thoughts which would most likely pass through the mind of a slave of no decided religious feelings?Such is the testimony of one who had the best opportunity for learning the truth.'Ah! the white folks are going to be religious now; master is going to pray. He takes his ease all day, and makes us poor negroes do his work. He is always finding fault and scolding and whipping us. I don't think his prayers will do much good—I won't go to prayers.'Their aversion to attend family prayers is so common as to be the subject of frequent remark. I think nine times out of ten, few attend even in professors' houses, except the house servants, and not unfrequently they slip out of the house when the family assembles for prayer."
“I was preaching to a large congregation (of negroes,) on the Epistle to Philemon; and when I insisted upon fidelity and obedience as Christian virtues in servants, and upon the authority of Paul, condemned the practice of running away, one half of my audience deliberately rose up and walked off with themselves, and those that remained looked anything but satisfied, either with the preacher or his doctrine. After dismission, there was no small stir among them: some solemnly declared there was no such epistle in the Bible; others that it was not the gospel; others that I preached to please masters; others that they did not care if they never heard me preach again.”How plain it is that there are some heresies which nature itself will refute and disprove even in the breasts of the most degraded, and that the slaves knew that God never could have sanctioned a system of oppression like American Slavery, that an epistle which did sanction such sin never was written by Paul, and could not be a part of the Gospel.
Wright, the colored Presbyterian minister in New York City.—Speaking of the wicked and cruel prejudice which operates against the colored people, and which is a remnant of slavery, and destined to perish with it, he remarked:
“The colored man is excluded from the house of God. Even at the communion table he can only partake of the crumbs offered to him after the others have been served. This prejudice drives the colored man from religion. I have often heard my brethren say, they would have nothing to do with such a religion. They are driven away and go to infidelity; for even infidels at Tammany Hall make no distinction on account of color."— Rev. Mr. Pennington, the colored Congregational minister of Hartford, has also made general remarks to me of the same nature, stating that it is his firm belief that many colored people are driven into infidelity by the pro-slavery views of ihe professedly Christian church. I ask you now,
"But when and how shall we class that man who knocks from under our tottering and weary feet this last scaffolding of hope, and makes God himself the worst of tyrants—the falsest of fiends—the most unjust of fancied existencies? The man who attempts to justify slavery from the Bible is that man. If he wins us to his opinions, he makes us an infidel—we lose our belief in the existence of a God—our idea of the immortality of the soul—all distinction between right and wrong—we sink from the man into the beast—we would not scruple to murder our mother for a meal of victuals—or scatter the desecrated remains of a dead sister, or father, or wife, to manure our cucumber vines! We thank God that instinct is stronger than reasoning, and conscience more powerful than argument. We do most sincerely believe, and we deliberately weigh what we say, that all the books and papers which have been written to prove slavery a divine institution, has never convinced a single man or woman that it was right—no, not one!"
"Soon after we were under weigh, I fell into conversation with an infidel, a native of North Carolina, and a resident of Alabama. The first argument he brought against the Scriptures wax the assertion that they sanctioned slavery; and to prove it, quoted Gov. Hammond, and prominent Doctors of Divinity, both North and South. I replied that I should be compelled to join him in rejecting the Bible, if I believed that American slavery was sanctioned by it,-but I did not. This loosened his foundation for argument with me against the Scriptures, very essentially.
'And it came to pass, when Ahab saw Elijah, that Ahab said unto him, art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou and thy father's house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.' [I Kings 18:17-18]There was a time when these men believed in the religion of Jesus Christ, when they reverenced the Sabbath, attended upon the worship of God in the sanctuary, and respected the ambassadors of the Savior. What has occasioned the sad change, over which I, as well as yourselves, mourn?
Other Materials by Rev. William W. Patton
Later, President of Howard University (1877 - 1889)
Duty of Christians to Suppress Duelling. A Sermon preached on the Annual Fast, April 4, 1844, at South Boston (Boston, Leavitt & Alden, 1844)
Speech Against Polygamy in Missions
The American Board and Slaveholding (Hartford: W. H. Burleigh, 1846)
Freedom's Martyr: A Discourse on the Death of the Rev. Charles T. Torrey (Hartford: William H. Burleigh, 1846)
The Young Man: or, Lectures for the Times, Delivered in the Fourth Congregational Church, Hartford, Ct. (Hartford: Edwin Hunt, 1847)
How the Action of the Churches Towards the Anti-Slavery Cause Promotes Infidelity (Union Anti-Slavery Society, 1850 reprinted 1859 and 1860)
Slavery and Infidelity, or, Slavery in the Church Ensures Infidelity in the World (Cincinnati: American Reform Book & Tract Society, 1850 reprinted 1856 and 1860)
The Young Man's Book; or, Lectures for the Times (Auburn, N.Y.: Derby and Miller, 1850)
Conscience and Law, or, A Discussion of our Comparative Responsibility to Human and Divine Government with an Application to the Fugitive Slave Law (New York: M.H. Newman, and Chicago: S.C. Griggs, 1850)
A Voice to the Young: or, Lectures for the Times (Auburn, NY: Derby and Miller, 1851)
Thoughts for Christians, Suggested by the Case of Passmore Williamson: A Discourse Preached in the Fourth Congregational Church, Hartford, Conn., October 7, 1855 (Hartford: Press of Montague, 1855)
Decennial and Farewell Sermons (Hartford: Case, Tiffany and Co., 1857)
The Execution of John Brown: A Discourse, Delivered at Chicago, December 4th, 1859, in the First Congregational Church (Chicago: Church, Goodman & Cushing, 1859) [Ed. Note: See Legal Context]
The Cottage Polyglott Testament: According to the Authorized Version, with Notes, Original and Selected; Likewise Introductory and Concluding Remarks to Each Book. Polyglott References and Marginal Readings, Chronological Table, Geographical Index, and Maps Adapted to Bble classes, Sunday Schools, and Christians Generally (New York: J.S. Gilman, 1860)
Report on the Condition of Camps and Hospitals at Cairo and Vicinity, Paducah and St. Louis and others (Chicago: Dunlop, Sewell & Spalding, 1861)
Report to the Chicago Sanitary Commission [Corp Author: Chicago Branch] (Chicago: 1862)
The Compensated Agency of the U.S. Sanitary Commission Explained and Defended (Chicago: Dunlop, Sewell & Spalding, 1864)
What it is to Preach the Gospel (Cincinnati: American Reform Tract and Book Society, 1870 reprinted 1879)
Spiritual Victory: or, Thoughts upon the Higher Christian Life (Boston: Congregational Pub. Society, 1874)
Prayer and its Remarkable Answers; Being a Statement of Facts in the Light of Reason and Revelation (Chicago: J. S. Goodman, 1875 reprinted 1876; Hartford: J. Betts, and Pittsburgh: E. Gittens, 1880; Toronto: W. Briggs, and Montreal: C.W. Coates, 1883; New York: Funk & Wagnalls, 1885; Cleveland: Lauer & Mattill, 1885 and 1892; and New York: Funk & Wagnalls, 1888)
Purely Secular Public Schools: An Address on the Bible and the Public Schools Delivered in Farwell Hall, Chicago, Sunday, Sept. 24, 1876 (Chicago: Lakeside Publishing and Printing Company, 1876)
Inaugural address of William Weston Patton, D.D.: As President of Howard University. October 9, 1877 (Washington, D.C.: W. M. Stuart, 1877)
The Last Century of Congregationalism, or, The Influence on Church and State of the Faith and Polity of the Pilgrim Fathers (Washington, D.C.: W. M. Stuart, 1878)
The Gilgal of the Colored Race: A Baccalaureate Discourse (Washington, D.C., National Republican Printing House, 1880)
The United States Supreme Court and the Civil Rights Act (1884)
Obituary Addresses on the Occasion of the Funeral of Professor Wiley Lane: Delivered in the University Chapel, Feb'y 18, 1885 (Washington: Judd & Detweiler, 1885)
Weak Points of the Evangelical Faith, As It Is Commonly Stated (1886)
President Lincoln and the Chicago Memorial of Emancipation, A Paper Read Before the Maryland Historical Society December 12th, 1887 (Baltimore: J. Murphy and Co., 1888)
For background on Rev. Patton, see www.preteristarchive.com/StudyArchive/p/patton-william_slavery.html
With Thomas Williams, Rev. Patton published The Cottage Bible and Family Expositor: Containing the Old and New Testaments, with Practical Expositions and Explanatory Notes, in multiple editions, 1833 - 1860, at Hartford, New York, Cincinnati, and Philadelphia. This book was banned in the South, said Rep. Charles H. Van Wyck, Despotism of Slavery (1860), p 436.
FOR FURTHER READING:
WRITINGS BY OTHER AUTHORS
Brief Examination of the Practice
Bishop Horsley's 1806 Anti-
Slavery Bible Principles Speech
Beriah Green's 1836
Things for Northern Men to Do
Testimony of Slavery Conditions
Summary of the Overview Material
on The Unconstitutionality of Slavery
Deacon J. Birney's 1840 The American Churches:
The Bulwarks of American Slavery
Rev. Silas McKeen's 1848
(espec. pp 12, 14, 16, 19)
Rev. John Fee's 1851 Anti-Slavery Manual:
[An Example of A Rare Honest Clergyman
Doing Genuine Biblical Analysis]
Harriet B. Stowe's 1853
History of Slavery aka Key
[Honestly Citing the Bible Against Slavery]
Rev. George Cheever's 1857
God Against Slavery
[An Honest Clergyman Exposing What
Many "Christian" Clergy Refused to Say]
Vice-President Henry Wilson's 1877
History of Slavepower (Excerpt)
Prof. Dwight L. Dumond's Antislavery:
the Crusade for Freedom in America (1961)
[Section on Christians Fleeing the South,
Leaving It To Unbelievers
Pretending to be the 'Bible Belt']
Sen. Charles Sumner's
The Barbarism of Slavery (1860) Showing
Few Southern Clergy Vs Many in North
Rev. P. Pillsbury's 1883
Acts of Anti-Slavery Activists
[Exposing Post-Civil War Clergy Lying,
Pretending They HAD Been Anti-Slavery]
Upton Sinclair's 1917 Profits of Religion
[Exposing Wide Range of Clergy Corruption]
Church Hypocrisy Not Gone: Example 1
of What Churches NOW Do Not Preach:
The Sin of the Tobacco Holocaust
Church Hypocrisy Not Gone: Example 2
of What Churches NOW Do Not Preach:
The South's Revenge, Part A (Re Poisoning)
Church Hypocrisy Not Gone: Example 3
of What Churches NOW Do Not Preach:
The South's Revenge, Part B (Re DWB)
|In his 1729 book, A Brief Examination of the Practice, page x, Ralph Sandiford alluded to the same effect, destruction of faith, as Rev. Wm. Patton elaborates.
In his 1737 book, All Slave-Keepers That Keep The Innocent in Bondage, Apostates, page 11, Benjamin Lay alluded to the same type effects.
In his 1852 book, Slavery and Anti-Slavery, pages 189-190 and 210-212, Rev. William Goodell exposed the refusal of the American Bible Society and the Baptist Bible Society, to provide Bibles to slave families, while simultaneously pretending they were doing so, by pretending to sponsor "a Bible for every American family" distribution program. Goodell showed that what the real truth was—refusal to provide Bibles to slave families, even refusing contributions donated for that purpose.
Pages 213-215 exposed the pro-slavery CENSORSHIP policies of the American Tract Society, and the American Sunday School Union. Over the centuries, a great deal of Christian literature had developed. In reprinting such writings, those two groups had a pattern of CENSORING, DELETING, the anti-slavery references. They thus knowingly, intentionally, maliciously, misrepresented the views of past writers, however eminent. Thus U.S. clergy were accessory to, aided and abetted, partook of, the mass sins including genocide of tens of millions.
In his 1883 historical review book, Acts of the Anti-Slavery Apostles, Rev. Parker Pillsbury reported similar censorings, at pages 404-405.
American churches and clergy were so steeped in sin, not just tolerating it, but actively supporting it, that Rev. Pillsbury excommunicated most of American Churchianity, p 374. This excommunication would, and DOES, remain in effect, as the Churches essentially never repented, instead, as Pillsbury massively shows in that 1883 book, resorted to lying about their role, to conceal and erase from public memory, their long-protracted moral depravity.
Truly, as Rev. Goodell said, such clergy "merited disgrace," p 433, due to their promoting heathenism, p 171.
This pattern of depravity, lying, vileness, culminated in them becoming, as Wm. Lloyd Garrison observed, "thoroughly demonized," with vicious, murderous atrocities resulting as intended.
"Southern clergymen were mainly responsible for prolonging the [South's] futile struggles [in the Civil War that] contributed to the million casualties and 600,000 dead," says Paul Johnson, A History of Christianity (New York: Atheneum, 1987), Part 7, p 438.
The demonized U.S. churches prevented slavery ending pursuant to Bible precedent:
Bible precedent on dealing with evil officials and clergymen was also not followed:
|It is conspicuous that churches "apologize" after the fact for past errors, while making new ones, confirming the lack of an error-prevention mechanism, i.e., their fundamental doctrinal assumptions are wrong, generally relying on rejecting God's "original intent," "original grant."|
List of Anti-Slavery Clergy, Etc., in Rev. Wm.
Goodell's Slavery and Anti-Slavery, pages 27-31, and
agreement with Rev. Patton's concept, pages 557-558.
The Cold-Hearted U.S. Clergy:
Demonized, Lust-Filled, Heathen,
The Worst Clergy in History,
Proslavery Accessories of Devils:
As Whittier Says:
"their very names shall be
Vile before all the people"
American & Foreign Bible Society
President Spencer H. Cone
Rev. Robert N. Anderson
Rev. Alexander Campbell
Rev. Dr. A. J. Few
Rev. Dr. Wilbur Fisk
Rev. George W. Freeman
and Bishop Levi S. Ives
Rev. Dr. Richard Fuller
Rev. Dr. Richard Furman
Bishop Elijah Hedding
Charles C. Jones
Dr. George Junkin
Rev. Thomas Malthus
Bishop William Meade
Dr. S. Olin
P B R writer
Rev. J. C. Postell
Rev. S. G. Roszell
Savannah River Baptist
Association of Ministers
Professor E. D. Simms
Rodney "Gipsy" Smith
Rev. Dr. Smythe
Prof. Moses Stuart
Pres. S. C. Thornton
Rev. Joseph Tracy
The "True Presbyterian"
Dr. Francis Wayland
Rev. Dr. Wisner
Rev. Dr. Witherspoon
Editor Leonard Woods, Jr.
Clergymen Who Pretended
the Constitution Was Pro-Slavery
Clergymen Who Pretended the Bible
Clergymen Who Denounced Emancipation / Blacks
Clergymen Refusing Slaves
Clergymen Lusting for
Concubines for Themselves
Such clergymen are the 2 Corinthians 11:13-15 and Matthew 23:13 and 15 type.
Examples of wicked predecessor types:
|The Christian reaction was to EXCOMMUNICATE the pretended Christians, the pro-slavery clergy.—Rev. Parker Pillsbury, Acts of the Anti-Slavery Apostles, p 374.
Such heretics (e.g., pro-slavery clergy) enter or “stay in it [the ministry] . . . to destroy it [the church]!” says Sinclair Lewis, Elmer Gantry (1927), Chap. VIII, Section II, p 122. Thus Rev. Pillsbury correctly excommunicated them.
Lincoln credited, NOT the clergy and churches,|
but the abolitionists and Union Army, for ending slavery.
Other Vile People
John C. Calhoun
D.C. Slave Traders
Francis S. Key
“If the Bible is universally diffused in Hindustan [any conquered area per long record of wars], what must be the astonishment of the natives to find that we [whites] are forbidden to rob, murder and steal; we who in fifty years, have extended our empire . . . over the whole peninsula . . . and exemplified in our public conduct every crime of which human nature is capable. What matchless impudence to follow up such [depraved] practice with such [holy] precepts! If we have common prudence, let us keep the gospel at home, and tell them that Machiavelli is our prophet, and the god of the Manicheans our god.”—Rev. Sydney Smith (1771 - 1845).
"Many people who claim to be Christians are phonies because they [reject the Bible Society Management Laws, e.g., they] have no compassion for the homeless, the dispossessed, and the poor. . . . phony Christians are the reason why so many unbelievers want nothing to do with the person and work of Jesus Christ.”—Rev. S. R. Shearer, 1 November 2011.
A modern 2 Cor. 11:13-15 clergyman is Marion (Pat) Robertson. References:
“To include all that is designated as atheism, it is necessary to distinguish between theoretical atheism and practical atheism. Theoretical atheism, is the denial, in principle, that there is a god. . . . Practical atheism, on the contrary, is not limited to the intelligentsia, but represents the working [life-style] philosophy of large numbers of men [people]. Practical atheism is the denial, in practice [life-style], that there is a god [with laws]. For such a philosophy, the question of the existence of God [His laws] is irrelevant to the meaning of life and the decisions of human existence,” says “Atheism," Encyclopedia Britannica, Vol. 2 (1963), p 667. Pro-slavery “Christians” were “practical atheists,” rejecting God's anti-slavery laws. See 2 Corinthians 11:13-15 for background on such "Christian" clergy.
Said another way: "The greatest source of atheism in the world today is Christians, who acknowledge Jesus with their lips but deny Him by their lifestyles. That is what an unbelieving world simply finds unbelievable."