Thoughts on the Religious Instruction of the Negroes of this Country

In Short

This book functions as a manifesto and a call to action for white church leaders in the American South to prioritize the evangelization of the enslaved population. By documenting early missionary efforts—most notably those of the Moravians and Methodists—it argues that Christian instruction is not only a moral imperative but also a practical means of ensuring plantation order. It has lasted as a significant primary text for understanding how religious rhetoric was used to justify and manage the institution of slavery during the mid-nineteenth century.

The Story

The narrative begins with a theological justification for the presence of the African race in the Americas, framing their enslavement within a providential design intended for their eventual spiritual enlightenment. The author traces the history of missionary work among enslaved people, starting with the early efforts of the United Brethren in the West Indies in the 1730s. These early missions are presented as the gold standard for how white religious authorities should interact with a captive population. The text emphasizes that these missions were widely welcomed by planters, who purportedly saw a direct correlation between the religious conversion of their slaves and a decrease in rebellion and disorderly conduct.

From the West Indies, the focus shifts to the United States, where the author highlights the work of figures like Samuel Davies in Virginia. The text makes a concerted effort to distinguish "sound" religious instruction—which happens under the guidance of white pastors—from the "fanatical" or "enthusiastic" religious expressions that the author associates with slave insurrections, such as the 1822 Charleston plot or the uprising led by Nat Turner. The argument is that if white slaveholders do not provide controlled, orthodox religious teaching, the enslaved will inevitably turn to dangerous, independent, or "superstitious" religious practices.

A significant portion of the work is dedicated to addressing the practical challenges of this mission, such as the disruption of slave marriages. The author discusses the moral dilemmas faced by missionaries when enslaved families were forcibly separated by debt-related auctions. Rather than challenging the institution of slavery, the book works to reconcile these brutal realities with Christian doctrine, noting how church synods arrived at justifications for allowing remarriage when spouses were sold away.

The concluding sections of the book serve as a manual for implementation. The author presents various reports and recommendations from church associations, detailing the best methods for delivering oral instruction to a population he characterizes as ignorant yet capable of improvement. The book insists that owners must allow and support this instruction, as it would create a more obedient and efficient labor force. It ends with a strong, urgent appeal for white ministers and laypeople to stop their perceived indifference and commit to the widespread religious training of the enslaved, framing this as a necessary step for the safety and moral health of the entire nation.

How It Unfolds

The divine justification The author opens by linking the presence of the African race in the Americas to biblical prophecy, suggesting their dispersion is a providential step toward their salvation. He asserts that the role of Christian philanthropy is to bring divine consolation to those in bondage.

The missionary model The text recounts the success of Moravian and Methodist missions in the West Indies, where religious instruction allegedly led to better behavior and increased loyalty among the enslaved. These stories serve as the foundational proof that the author's proposed program is both effective and safe for masters.

The danger of independence A central beat involves the contrast between "sound" church-led instruction and dangerous, independent religious gatherings. By linking unauthorized religious activity to violent insurrections, the author attempts to frighten slaveholders into adopting his controlled, white-led missionary program.

The practical manual The final sections shift from history to policy, offering specific guidelines for how to conduct lessons for the enslaved. The author provides detailed advice on pedagogical methods, the importance of oral transmission, and the necessity of white oversight to prevent "fanaticism."

The People

William S. Plumer, the author, acts as the primary voice of the argument. He is a man driven by the desire to integrate the enslaved into a white-controlled church structure, driven by a belief that this is the only way to prevent social volatility. He views the enslaved as "grown up children" who require guidance, and he sees no conflict between his religious mission and the institution of slavery.

The missionaries, such as the Moravians and the Rev. Samuel Davies, serve as the historical protagonists of the text. They are portrayed as heroic figures who braved hardship to bring the gospel to a marginalized group, often navigating difficult political climates to do so.

The planters appear as the crucial audience. They are depicted as skeptical but eventually convinced participants who, when they recognize the political and economic utility of these missions, become their greatest supporters.

Finally, the enslaved population itself is the object of the book’s focus. Throughout the text, they are spoken for rather than heard. They are described in terms of their potential for improvement or their danger, depending on how they are taught, and they are ultimately treated as a resource that must be managed through Christian education.

In Its Own Voice

"The first step in the providence of God towards an amelioration of the spiritual condition of the negro race was their dispersion among other races of mankind."

The author uses this line to justify the history of the slave trade as a divine act of missionary preparation.

"Indeed it has invariably occurred in the missions to these people that the planters have perceived the good effects of their labours on the slaves, and found it in every respect best to have the gospel preached upon their estates."

This passage highlights the author's insistence that missionary work serves the economic and security interests of the master.

"The whole carcass of modern technical theology--its metaphysics--its subtle distinctions--its mystical dogmas--its sectarian polemics--its technical phrases, &c. &c.--should be cast away by him who goes to this simple and ignorant people as a Christian teacher."

The author offers this advice to missionaries, stressing that only the most basic and controlled information should be provided.

What It's Really About

The central theme is the attempt to reconcile the institution of slavery with Christian duty through the mechanism of paternalistic control. The book is not interested in challenging the morality of enslavement; rather, it is obsessed with the management of the enslaved's inner life. It poses the question of how a slave society can preserve itself against internal dissent, concluding that religion, if tightly regulated, is a powerful social stabilizer. It argues that silence on the part of the church is a strategic error, as it creates a vacuum that "fanaticism" will inevitably fill. Ultimately, it is a document about the necessity of aligning religious instruction with the preservation of existing power structures.

Why Read It Today

Readers interested in the history of religion in the American South will find this book an invaluable, if deeply uncomfortable, primary source. It provides a rare, candid look at how church leaders of the mid-nineteenth century rationalized their support for slavery. The prose is earnest and direct, reflecting the urgent, persuasive tone of an author who truly believes he is offering a solution to a national crisis.

It is a challenging read, not only because of its length but because of the pervasive, dehumanizing attitudes embedded in every chapter. The author’s constant references to the enslaved as a "class" or as "ignorant" people serve as a stark reminder of the intellectual environment of the time. However, for those who wish to understand the rhetoric of the antebellum period, the book is essential. It captures the specific, cold-blooded pragmatism of the era’s religious establishment, showing exactly how the language of "salvation" was deployed to bolster the institution of slavery. You will walk away from it with a clearer, clearer understanding of how the church was used as a tool of the plantation, and how those in power viewed the spiritual life of those they held in bondage.