["An Address to the Slaves of the United States of America," by Henry Highland

Garnet]
Author(s): Joan SalmonCampbell
Source: American Presbyterians , WINTER 1988, Vol. 66, No. 4, WRITINGS THAT HAVE
SHAPED OUR PAST (WINTER 1988), pp. 251-253
Published by: Presbyterian Historical Society

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"An Address to
the Slaves of
the United States
of America"

by Joan SalmonCampbell Henry Highland Garnet

"And Before I'd Be A Slave

During this period, the church increas
I'd Be Buried In My Grave". . . . ingly accepted responsibility for mission
THE YEAR 1843 WAS ensconced in a new to the slaves, whose numbers had in
creased fourfold since the Revolution.
phase of American life which extended
from 1830 to 1861. A new spirit of national Moderate anti-slavery societies became
ism flourished after the Revolution. The widespread in the South. Upstate New
importance of freedom was newly im York was considered a Presbyterian aboli
printed upon the hearts and lives of tion the center just as southern Ohio was a
people. That is, freedom for everyone ex center of abolition in the Presbyte
chief
cept the slaves. This new sense of democ rian church. The church experienced an
racy of the people, by the people, for the widening breach. Some demanded
ever
people, along with the spontaneity which immediate emancipation and others were
revivalism was encouraging, found Chris defending slavery as a positive good. The
tians facing a challenge. The most critical moderate position of gradual emancipa
political question for everyone during this tion caused the Presbyterians to adopt
period was slavery. a "cautious attitude" toward the slavery
question.
. . . .In colonial days there was little protest as
the institution of slavery gradually expanded. Henry Highland Garnet, born into slav
Slaveholding proved unprofitable in New Engin 1815, escaped his Maryland planta
ery
land because of the soil and climate, but this tion with his parents and sister in 1824.
area was the American center of slave trading, a Chased by slave catchers, he pursued his
traffic which continued until after the Revolu
education at New York City High School
tion and the profits from which remained as an
economic foundation for generations after the for colored youth and attended Noyes
traffic itself had been abandoned. In some Academy at age 20 in New Hampshire.
Northern states, such as New Jersey, Noyes Academy was sponsored by the lo
slave
holding, with slave galleries in the churches, cal anti-slavery society. The school was de
continued well into the 19th century. Meanby whites unwilling to tolerate
stroyed
while Northern merchants and Southern plant
education for blacks. Garnet and thirteen
ers grew rich from the products of slave labor.
other black students were forced to leave
No section of the nation was guiltless of this
terrible evil.1 New Hampshire. This experience had a

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 American Presbyterians

protound ettect on Garnet. He learned at net sought just and legitimate participa
an early age that in any struggle it is neces tion for blacks in the rights of the state and
sary to be radical if necessary to live. At 21 release from bearing burdens and submis
he entered Presbyterian affiliated Oneida sion to acts that oppressed, demeaned,
Theological Institute to pursue his interest
and destroyed humanity.
in religious and classical studies. In 1834 In the address to the slaves in 1843, Gar
he and other students founded the first net set a precedent. Never before had
anti-slavery society in New York State. The
anyone publicly addressed the slaves. Pre
outspoken opposition of the institute of vious conventions, dominated by white
slavery coupled with the split in the Presoverseers, had been careful not to permit
byterian church (into the Old School and speeches that could be interpreted as a
New School) led to the demise of the call for slaves to take action. His commit
ment to freedom caused Garnet to be radi
school after graduation in 1840. After mov
ing to Troy, New York, he was ordained bycal in his address and to encourage the
the Presbytery of Troy in 1843 and becameslaves to overcome slavery.
the pastor of Liberty Street Presbyterian
Church in Troy, New York. . . . God will not receive slavery nor ignorance,
nor any other state of mind, for love and obedi
(Jther blacks joined Ciarnet in observing
ence to him. Your condition does not absolve
that white members of the American Anti
/ou from your moral obligation. The diabolical
Slavery Society had to debate the question injustice by which your liberties are cloven
of social intercourse with blacks. That atti down neither God, nor angels, nor just men
tude was paternalistic. White abolitionists command you to suffer for a single moment,
seemed united in the opinion that blacksrherefore, it is your solemn and imperative
duty to use every means, both moral, intellectual
were intellectually inferior and little moreand physical, that promises success. . . ,3
than children in need of guidance. When . . . You had for better all die—die immedi
blacks gathered for conventions white îtely, than live slaves and entail your wretched
abolitionists resisted and condemned suchness upon your posterity. If you would be free
η this generation, here is your only hope. . . .4
action because such gatherings might alien
... Let your motto be resistance! resistance!
ate the whites who were sympathetic and resistance! No oppressed people have ever re
filled with good intentions. The first as
reived their liberty without resistance. What
sault was an editorial in the National Anti <ind of resistance you had better make, you
Slavery Standard—a weekly abolitionist "nust decide by the circumstances that sur
paper:
ound you, and according to the suggestion of
îxpediency. Brethren, adieu! Trust in the living
we are not opposed to the holding ot a Con jod—Labor for the peace of the human race,
/ention for the purpose of seeing what can be ind remember that you are four millions.5
done to remove the disabilities of our friends
the country over; but we do oppose a conven These three fragments, from Garnet's
tion of colored citizens. We oppose all exclu 1843 "Address To The Slaves," indicate
sive action on the part of the colored people.2
■vhy the moderates of the national church
Within this climate ot injustice, estrangedînd persons like Frederick Douglass and
friendships from white citizens and limather Garrisonians were reluctant to hear
ted actions put forth by professed friends Garnet's words and critical of his ap
:>n their behalf, Garnet and many of hisDroach. Ultimately because the period be
:ontemporaries determined that they must ore 1865 did not yield any positive change
jet for themselves. Garnet was motivated η the status of slaves, even Douglass was
jy an understanding of blacks as valued:ompelled to agree with Garnet's position.
:reations of God and having rights by As we approach the first year of the third
sirth. They had given service in behalf of :entury of the Presbyterian Church (U.S.A.),
his country, contributed to its import is important for us to hear at least three
ance, and developed its resources. Garwords from Garnet. These words—resist,

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 Garnet. An Address to the Slaves 253

resolve and rejoice—adequately challengeneither God, nor angels, nor just people
the aspects of our contemporary enslaveexpect any of us to endure. As we face the
ment which affect men, women, and chil realities of the third century of life as Pres
dren of all racial groups. Our contempobyterian Christians in America we can only
rary enslavement to political postures, be effective in our global witness to the
theological perspectives, and economicdegree that we are free to be used singu
exclusion impose chains of injustice, pholarly by the tenets of God's grace, power,
bias, separatism, and exclusion upon God's and will for our lives.
children, in our sisters and brothers. A radical gospel demands a radical re
Garnet would say to all of those whosponse. . . .
bear the brunt of this enslavement:
"Before I'd be a slave, I'd be buried in my
To resist with all that is within us, anygrave".
thing that seeks to oppress us and keep us
from being the creation Cod intends us or
others to be. NOTES
To resolve to honor the mandate of
1 A Brief History Of The Presbyterians, Fourth Edi
truth from the gospel which God places
tion—Lefferts A. Loetscher (Philadelphia: Westmin
upon all of us who claim Jesus Christ as
ster Press, 1983) pp. 92-93.
our Savior. A mandate that demands a will 2 Minutes of the National Convention of Colored
Citizens held at Buffalo, New York on the 15th, 16th,
ingness to love one another as jesus loved
17th, 18th and 19th of August, 1843 for the Purpose of
us. His radical words to us were:
Considering Their Moral and Political Condition as
American Citizens. (New York: Piercy & Reed, 1843)
There is no greater love than this, thatpp.you 12-13.
would lay down your life for your friends. You 3 "Let Your Motto Be Resistance", The Life and
are my friends if you do what I command Thought
you. of Henry Highland Garnet, Earl Ofari (Bos
ton: Beacon Press, 1972) p. 148.
To rejoice if need be in death rather 4 p. 150.
than die a slave to the stuff of life which 5 p. 153.

'CELEBRATE^ THE ^ JOURNEY

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