The Folly of Racially Exclusive Organizations: An Address Delivered at Rochester, New York on March 6, 1848
THE FOLLY OF RACIALLY EXCLUSIVE ORGANIZATIONS: AN ADDRESS DELIVERED IN ROCHESTER, NEW YORK, ON 6 MARCH 1848
North Star, 24 March 1848.
In the 18 February 1848 issue of the North Star, Douglass criticized the attempt of one Mr. Collins to raise money to pay for the construction of a black church. In an editorial the following week, Douglass explained that he distrusted the growth of exclusively black institutions because, “encouraged by the very men who hate us and wish to get rid of us,” they were “a mere counterpart of colonization. ” His subsequent editorials on the role that black institutions, particularly churches, should play in the antislavery movement provoked widespread discussion among northern blacks. At the invitation of representatives of several black societies in Rochester, Douglass elaborated on his views to a meeting in Ford Street Baptist Church on 6 March 1848. The audience seems to have been large and predominantly black. An account of the meeting, written by William Cooper Nell, appeared in the North Star on 24 March 1848. NS, 18, 25 February, 3, 10 March 1848; Quarles, FD, 88—89.
Mr. Douglass commenced his address by a grateful expression for the kindness of his brethren in affording him an opportunity very much desired by him, of meeting and talking with them on the great subject of human rights. He was aware that many differed from him; but nevertheless the spirit of freedom which they had extended towards him, would prompt him to speak as in his judgment the cause demanded.
One of the greatest obstacles in the way of emancipation, was the misapprehension existing in the public mind, as to the principles which guided the Abolitionists in their aggressions upon American slavery.
Slavery being regarded by them as the “sum of all villanies,"1A reference to John Wesley‘s description of the slave trade as “that execrable sum of all
villanies." The Works of the Rev. John Wesley, A.M., 14 vols. (London, 1872), 3:453. they felt morally bound to put forth all means in their power to break the tyrant’s yoke, that the oppressed might go free. Slavery is the cause of the unholy prejudice against color, so prevalent at the North. It is the fountain from whence springs the vast category of the evils of society; therefore the system of slavery should excite the moral indignation and provoke the persevering warfare of every true-hearted man and woman in the land. Consistent with this feeling, every pro-slavery influence is a legitimate object for anti-slavery to combat. These influences are developed in church and state, and in the entire structure of Society.
The American Church, as [it] has been so appropriately termed by James G. Bimey, is the bulwark of slavery.2A reference to James G. Bimey 's pamphlet The American Churches the Bulwarks of American Slavery, published anonymously in London in I840 and reprinted in the United States two years later. Nearly every sect is directly implicated in this giant crime. They are either dumb on the subject, or engaged in apologizing for the slaveholder and maintaining fraternal church relations with him. Sheep-stealing they regard as criminal, while man-stealing they endorse. They practically deny the brotherhood of the human family; separating men into classes; treating with scorn and contumely those who differ from themselves in complexion. Abolitionists could have no fellowship with regard to such organizations as Christian[s]; for in refusing to do their duty towards man, they were false to GOD; and no other worship is acceptable in His sight, unless preceded by regard for their fellow men.
He was well aware of the Anti-Christian prejudices which had excluded many colored persons from white churches, and the consequent necessity for erecting their own places of worship. This evil he would charge upon its originators, and not the colored people. But such a necessity did not now exist to the extent of former years. There were societies where color was not regarded as a test of membership, and such churches he deemed more appropriately the place for colored men than exclusive or isolated organizations.
He looked upon all complexional distinctions—such as negro pews,
negro berths in steamboats, negro cars, Sabbath or week-day schools or churches, &c., &c.—as direct obstacles to the progress of reform, as the means of continuing the slave in his chains.
It is the policy of pro-slavery to keep colored people by themselves, which he thought a sufficient reason for colored people not to obey any such wicked mandate. They were men and women, and so regarded by their Heavenly Father; whoever counselled otherwise, be he white or black, is a traitor to the cause of human equality.
The Churches in the land are indifferent to the cries and groans of slavery’s bleeding victims. Within their embrace, are found slave-owners, and slave-drivers, men, women, and children whippers. Would slavery exist to this day had the church been faithful? No, no—his audience knew full well. Mr. Douglass here read extracts from the slave laws, commenting upon them in detail, as one whose experience was authority sufficient. The graphic picture of the sufferings meted out to his brethren at the South; the indignities heaped upon them by those who received no rebuke from their fellow members at home, or even at the North, were feelingly appreciated by his audience—many an eye glistened, many sighs escaped from those whose personal testimony was thus appealed to.
Under such circumstances, he remarked, there was no time for him to build up pro-slavery churches, but to urge on his brethren to hasten, by their exertions, that day when the lash, the branding iron, would no more be used in the laceration of American bondmen.
He would have colored men and women consistent in their hatred of slavery, and put away from them everything affording it any countenance; they should feel willing to practise self-denial. Pluck out the right eye and cut off the right hand, if necessary to the emancipation of their brethren at the South, and elevation of themselves at the North; for much depended on their integrity and moral discernment in correcting public opinion on the subject of slavery and [the] means for its abolition. The prospects already are brightening, the energies of all true hearts are with them in the struggle; improvements are visible in several Northern States; colored men and women are becoming readers and thinkers. Equal school privileges are soon to be extended, he hoped, in various sections of the country. If the colored man will put forth his abilities, respect himself, imitate the white man in enterprise and virtue, but reject his vices, a better day will soon dawn upon the land, and man be known as man, and not be subjected to those unholy tests only fit for a heathen age. Let all work for the anticipated jubilee.