As this system operated to make the Negroes either nominal Christians or heathen, the anti-slavery men could not be silent.[1] James G. Birney said that the slaveholding churches like indifferent observers, had watched the abasement of the Negroes to a plane of beasts without remonstrating with legislatures against the iniquitous measures.[2] Moreover, because there was neither literary nor systematic oral instruction of the colored members of southern congregations, uniting with the Church made no change in the condition of the slaves.  They were thrown back just as before among their old associates, subjected to corrupting influences, allowed to forego attendance at public worship on Sundays, and rarely encouraged to attend family prayers.[3] In view of this state of affairs Birney was not surprised that it was only here and there that one could find a few slaves who had an intelligent view of Christianity or of a future life.

[Footnote 1:  Tower, Slavery Unmasked, p. 394.]

[Footnote 2:  Birney, American Churches, p. 6.]

[Footnote 3:  Ibid., p. 7.]

William E. Charming expressed his deep regret that the whole lot of the slave was fitted to keep his mind in childhood and bondage.  To Channing it seemed shameful that, although the slave lived in a land of light, few beams found their way to his benighted understanding.  He was given no books to excite his curiosity.  His master provided for him no teacher but the driver who broke him almost in childhood to the servile tasks which were to fill up his life.  Channing complained that when benevolence would approach the slave with instruction it was repelled.  Not being allowed to be taught, the “voice which would speak to him as a man was put to silence.”  For the lack of the privilege to learn the truth “his immortal spirit was systematically crushed despite the mandate of God to bring all men unto Him."[1]

[Footnote 1:  Channing, Slavery, p. 77.]

Discussing the report that slaves were taught religion, Channing rejoiced that any portion of them heard of that truth “which gives inward freedom."[1] He thought, however, that this number was very small.  Channing was certain that most slaves were still buried in heathen ignorance.  But extensive as was this so-called religious instruction, he did not see how the teaching of the slave to be obedient to his master could exert much power in raising one to the divinity of man.  How slavery which tends to debase the mind of the bondman could prepare it for spiritual truth, or how he could comprehend the essential principles of love on hearing it from the lips of his selfish and unjust owner, were questions which no defender of the system ever answered satisfactorily for Channing.  Seeing then no hope for the elevation of the Negro as a slave, he became a more determined abolitionist.

[Footnote 1:  Ibid., p. 78.]