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The Significance of Religion to African Americans’ Emancipation
Wilmore’s book on Black Religion and Radicalism gives a detailed overview of the theological accounts of black Americans that took place in the 18th, 19th, and 20th Centuries. The writing of the events happens in remarkable ways that give insights to the readers, especially those interested in history and religion. It not only enlightens the readers concerning history but also makes them appreciate the importance of the struggles African Americans underwent through to attain their freedom. The book ideally interprets African Americans’ slave history following a clear narration of historical events that presents significant social importance as shown in chapters 2: The Religion of the Slave, 3: Not Peace but the Sword, 5: The Black Church Freedom Movement, and 8: The DeChristianization of Black Radicalism.
Chapter 2: The Religion of the Slave
The chapter presents fascinating views explaining the history of the black religion. The author starts off quoting the journal, possibly written by Olmsted L. F., “A journey in the Seaboard Slave States, 1856.” Olmsted mimics the accent of the African Americans while a white master enquires them on whether they talk of freedom or not, in a quote he states, “Oh, yes, sir: dey talk so: that’s what dey tink” (Wilmore, p. 22). According to the author, the Africans practiced religion way before their introduction to Christianity; they performed various rituals in their belief in a superior being, God. Moreover, the Africans relied on faith to strengthen them through their everyday slave encounters. Wilmore explains that African slaves perceived different opinions relating to the world from their white masters (Wilmore, p. 22). They were hopeful that they would one day attain the justice they deserved and share the same religion with their masters.
The writer vividly explains the spiritual connection of blacks in the United States. He further compares the present religion to that practiced years ago in the slave era, saying that their religious beliefs get more inclined to the traditional practices of Judeo-Christians. However, Wilmore suggests that, “…Christianity developed among successive generations of the descendants of the first slaves brought to this part of the world is a different version of the Judeo-Christian tradition than that professed by the descendants of the slave masters…” (p. 23). He assesses recent reports from various scholars regarding the religious history of the blacks. He concludes that the African slaves participated in ‘black religion’ since they believed and practiced in the religious institutions as African Americans. Wilmore explains the importance of black religion in light of the slaves’ quest for freedom, saying that it contributed to significant progressive changes that encourage the church to embrace ‘black power’ (p. 51). It is, therefore, essential to know that the church played a vital role in the history of the African slaves as, through its teaching, they were able to persevere the harsh treatments from the white masters with the hope that in the end, they would attain liberation.
Chapter 3: Not Peace but the Sword
In this chapter, Wilmore describes the rebellion of the African American slaves in the U.S. from the period 1800 to 1865. He starts off the text in a captivating plea, possibly written by Theodore Weld to Angelina Weld. In the letter, Theodore expresses his anger over the slave masters and calls on to God to punish them (Wilmore, p. 52). It, therefore, emphasizes that the slaves relied upon God as their liberator and hoped he would lead them to freedom. On page 52, Wilmore describes the publication released by Carroll concerning the rebellion of the slaves in the United States. According to Carroll, the slaves had incurred a lot of suffering and were ready to speak out. She also explains that the slaves appointed representatives to speak on their behalf and inform the Americans concerning their discontentment and their persistent efforts to freedom. Among the chosen representatives included two preachers, Garnet H. H. and Turner H. M., this also indicates that the slaves held higher respect for the preachers as they considered the men of honor.
Throughout this chapter, religion gets regarded as a pillar in which the African Americans united to speak out their issues and concerns. They found hope and strength in the teachings taught by various preachers and related them to their quest for liberation. Moreover, they hosted meetings to conspire against the white system of slavery in churches (Wilmore, p. 53). Wilmore expresses that the black church of the early 19th Century presented a thorough knowledge of the scriptures. He goes on, stating that, “But the preeminent relevance of the Old Testament for blacks…was found in the story of the Exodus” (Wilmore, p. 60). It hence, suggests that they linked their struggles with that of the Israelites in Egypt, just like the story of Exodus, they knew it would take time to attain freedom finally, but yet they never gave up. The author ends the chapter with a provocative remark saying, “The otherworldliness of slave preaching was an interim strategy,” meaning that he considers the slave preaching as a strategy of the preachers to instill hope and desire for freedom among the slaves (Wilmore, p. 75).
Chapter 5: The Black Church Freedom Movement
I find Wilmore’s book very interesting, especially the way he starts all his chapters with quotes from writers, individuals, preachers, and other people from the period of slavery. Chapter five is no exemption; it begins with words from Bishop J.W. Hood, “The church…opened the way for the development of the black man…until his opportunities are equal to that of any other race…the African church will then have accomplished its…work—not till then” (Wilmore, p. 99). Hood allude a threat to the whites that the religious liberty granted to the blacks motivated them to seek equal opportunities with other races; hence they would not surrender until they attained freedom.
The author explains that the whites denied the slaves freedom of worship, they were not allowed to attend to religious services unless under their master’s supervision. The Americans feared to give the slaves a chance to unite could stir up revolts. Moreover, the black preachers got warned against tolerating any rude behavior by the slaves. However, the preachers still managed to find ways of equipping the Africans with information without the knowledge of the whites. In an interesting quote, Wilmore states, “The black minister…was not naïve. He was likely to be the most intelligent person in the community” (p. 100). Due to restlessness among the slaves, the black church subdivided into many denominations that later formed movements and campaigned for justice and freedom (Wilmore, p. 116). The author continues explaining through the texts the fate of the slaves concerning religion. He appreciates several pioneers such as Allen that aided the fights for justice and stated, “The foundation of black power and self-determination got laid down in the independent churches…”(p. 124).
Chapter 8: The DeChristianization of Black Radicalism
Wilmore starts off the chapter with a poem written by Gene McDaniel. The poem expresses the hopelessness felt by the Africans who began losing hope that the church would aid in their liberation. It further expresses their frustrations describing the preachers as “some stupid nut” (Wilmore, 196). Wilmore narrates the events that occurred to the religion of the slaves in their quest for freedom. He explains that the Civil Rights Movements impacted on the conduct of the Black Church as well as the accounts of the slaves’ power to showcase the efforts marked by profound de-Christianization.
The author explains how activists united with the slaves promoting their organization of Black power, how religious groups helped in earlier freedom struggles, and paved the way for the black church organizations. Chapter 8 consists of the detailed events of both Christianity and Muslims as religions practiced by the Africans. Wilmore, on page 198, introduces the idea behind black religion and black radicalism, saying, “Black radicalism…continues to be a form of protest specific to the black community…” He also expresses his understanding of both Martin Luther King Jr. and his views regarding Christianity as well as Malcolm X, concerning the Islamic faith. I also found his conclusion on page 198 quite informative as he says, “Indeed, the Christian faith was used by whites as an instrument of control…” The chapter brings out compelling arguments and opinions from the author’s perspective concerning Black Radicalization and supports that religion played a vital role in the African’s quest for freedom.
In my view, the Wilmore managed to express his ideas regarding the relation between black radicalization and religion. In chapters two, three, five, and eight, he describes the connection between the faiths of the blacks to their quest for freedom giving agreeable arguments in each chapter. For example, he starts off section two with a quote from a journal expressing the African’s hope for freedom, where he links the belief to religion (Wilmore, p. 22). Besides, in chapter three, Wilmore explains Carroll’s publication saying that the slaves appointed two preachers to speak on their behalf and warn the Americans of their impending revolts. It hence means that the preachers got regarded as people of honor due to the respect the slaves had for religion (Wilmore, p. 52). I, therefore, consider the book worth reading since one gets to learn a lot concerning the black freedom movement and its links to religion.
Work Cited
Wilmore, Gayraud S. “Black religion and Black radicalism.” Monthly Review 36 (1984): 121-127.