EGW Encyclopedia

Trevor O'Reggio

ELLEN G. WHITE AND SLAVERY

Definition of Slavery

Slavery in America has sometimes been called the "peculiar institution." Some scholars have described it as chattel and racial slavery. The Review and Herald, Oct 1, 1866, quoting from the Civil Code of the State of Louisiana, defines it as follows: "A slave is one who is in the power of his master, to whom he belongs. The master may sell him, dispose of his person, his industry, his labor; he can do nothing, possess nothing, acquire nothing, but what must belong to his master."(Laws of Louisiana, Civil Code, art. 35 in Advent Review and Sabbath Herald, Premium Tract, "Slavery Sanctioned by the Bible?" [October 1, 1861, No. 18], 137.)

The same writer quotes from South Carolina law, (Prince's Digest, 446), "Slaves shall be deemed, sold, taken, reputed, and adjudged in law, to be chattels personal in the hands of their owners and possessors, and their executors, administrators, and assigns, to all intents, purposes, and constructions whatever."(Prince's Digest, 446 in Advent Review and Sabbath Herald, Premium Tract, "Slavery Sanctioned by the Bible?" (October 1, 1861, No. 18], 137.)

American slaves were legally defined as property. Slaves were not deemed as persons but as property to be bought and sold at the wishes of their masters. Their humanity was disregarded as they were treated as nonpersons. Their rights were defined in terms of their value as property. American slavery was also racial slavery as it was confined primarily to people of African ancestry.

History of Slavery in America

In 1619, a Dutch slave trader exchanged a group of Africans for food at Jamestown, Virginia. This incident would mark the opening chapter in the long and painful saga of Black slavery in America.. These first Africans were classified as indentured servants. (A Brief History of Jamestown. The Association for the Preservation of Virginia Antiquities, Richmond VA 23220.) By the 1680's however, African American slaves had become essential to the economy of Virginia.. Because of the success of tobacco planting, African slavery was legalized in Virginia and Maryland and became the foundation of Southern agrarian economy. In later years African slavery would spread throughout all of the English colonies in North America.

Initially, slavery in America was not limited to Blacks. Tens of thousands of Native Americans were also enslaved but they proved to be unsuitable for the task. (Minges, Patrick. Beneath the Underdog: Race, Religion and the Trail of Tears. Union Seminary Quarterly Review.) Africans eventually came to be the only group enslaved and they became so intimately identified with slavery that Blackness was always associated with bondage. American slavery became racial slavery.

As the slave system spread throughout American society, laws proliferated in the in the various states concerning the conduct of the slave. The Americans adopted the Roman laws on the treatment of slave behavior. Most of these laws were harsh and inhuman. For example, slaves could be branded for trying to escape, they were defined as chattel or movable property. A child born of a slave mother was defined as a slave. (Whitefield, Theodore M. Slavery Agitation in Virginia, 1829-1832. NY: Negro Universities Press, 1930.) Slaves could not testify in courts. They were severely punished for minor offenses and they were treated as nonpersons, having few rights if any at all. All the slave codes made slavery a permanent condition. (DeFord, Susan. How the Cradle of Liberty Became a Slave-Owning Nation. Special to The Washington Post Wednesday, December 10, 1997, p101.)

The major characteristic which set apart American slavery during colonialism was its racial nature. Almost a ll slaves were African and almost all Africans were slaves. Many of the state laws made freedom impossible for slaves and even if they were to obtain that freedom the taint of inferiority clung to them as White Americans asserted their superiority over people of African ancestry and imposed them a sense of inferiority.

New slaves had to be "broken", one writer describes five steps slave masters used in breaking a slave:

1. strict discipline

2. a sense of inferiority

3. a belief in the master's superior power

4. acceptance of the master's standards

5. a deep sense of his own helplessness

Slaves were indoctrinated to despise their own history and culture and to hate themselves. (Coombs, Norman. The Immigrant Heritage of America. Twayne Press, 1972.)

Throughout most of the colonial period there was little opposition from White Americans to slavery, they had come to accept a social system that resorted to harsh and repressive measures to keep the slave system intact. ("Slavery in the United States," Microsoft Encarta 98 Encyclopedia. Microsoft Corporation.) While Whites fought for freedom for themselves and proclaimed liberty, freedom and justice for all men, they used their freedom to deny others their freedom.

One writer shows a direct link between racism and the slave trade. He argues that an ideology was needed to justify the transportation of millions of Blacks. David Hume, the Scottish philosopher argued that Blacks had the same intelligence as orangutans. The fact of their enslavement became the indisputable evidence of their inferiority. Biblical evidence was developed to prove that Blacks were cursed and destined to be slaves.

As the plantation economy developed, there was a continuing demand for more labor. African slaves were the labor of choice because of the African's tremendous resiliency and expertise in tropical agriculture. More and more slaves entered the United States so that in some Southern states they constituted more than fifty percent of the population.

The Founding Fathers wrestled with the issue of slavery. Their bold declaration of equality, freedom and justice for all blatantly contradicted the system of slavery. They eventually conceded to the Southern demand by identifying Blacks as 3/5 human and then set about to develop arguments to justify slavery. (What was was once perceived as a necessary evil would eventually evolved into a positive good).

The invention of the cotton gin in 1793 would have a transforming effect on slavery just when anti-slavery organizations were on the move against slavery. The profitability from cotton requiring intensive labor made slavery a necessary element for its continual profitability . The Denmark Vessey and Nat Turner uprisings of 1822 and 1831 respectively created a climate of fear in the South that resulted in the eradication of most anti-slavery societies from the South and the imposition of harsh and repressive measures against free Blacks and slaves.

Within this milieu was the emergence of sectionalism concerning the spread of free or slave states. From the 1830s through the 1860s this debate dominated American politics until it flared up into open warfare. Through the underground railroad, many slaves achieved their freedom to the non-slave states and so the Federal government sought to appease Southern interests by closing this avenue thru the fugitive slave laws that made it a crime to aid runaway slaves. The Fugitive Slave Law of 1850 required citizens to assist in the recovery of fugitive slaves and punish those who aided slaves to escape. It also denied fugitives the right to a jury trial.

Ellen White would advocate disobedience to this law and urged fellow believers to help runaway slaves. She writes, "the laws of our land requiring us to deliver a slave to his master we are not to obey and we must abide the consequences of violating this law. The slave is not the property of any man. Man is his rightful master and man has no rights to take God's workmanship into his hands and claim him as his own" (1T, 202.)

Ellen G. White's Views on Slavery

Ellen White had very strong views against slavery that stood in sharp contrast to the positions held by most Americans in the mid 18th. Century

She repudiated the issue of slaves being the property of their masters. She writes, "Their maker alone is their master. Those who degraded slaves will experience God's wrath." (1T, 388.)

She affirms the equality of all men regardless of status.

The religion of the Bible recognizes no caste or color. It ignores rank, wealth, worldly honor. God estimates men as men. With him, character decides their worth. And we are to recognize the Spirit of Christ in whomsoever it is revealed. No one need be ashamed to speak with an honest black man in any place or to shake him by the hand. He who is living in the atmosphere in which Christ lives will be taught of God and will learn to put His estimate on men (9T 223).

She proclaims that God died for all people, but has special pity for the downtrodden. "The Lord has looked with sadness upon the most pitiful of all sights, the colored race in slavery. He desires us, in our work for them, to remember their providential deliverance from slavery, their common relationship to us by creation and by redemption, and their right to the blessings of freedom" (2SM 486).

She encouraged the church to work especially for the oppressed. "God loves them all, and makes no difference between white and black, except that He has a special, tender pity for those who are called to bear a greater burden than others" (2SM 487).

She rejected the legal basis of American slavery. "The colored race are God's property. Their Maker alone is their mater, . . ." (1T 358).

She described pro-slavery sentiment as proceeding from the devil. "Some have been so indiscreet as to talk out their pro-slavery principles–principles which are not heaven-born, but proceed from the dominion of Satan" (1T 358).

She described slavery as an accursed sin in the sight of heaven. "Satan was the first great leader in rebellion. God is punishing the North, that they have so long suffered the accursed sin of slavery to exist; for in the sight of heaven it is a sin of the darkest dye (1T 359).

She described those who are converted as viewing slavery as something evil.

"You have never looked upon slavery in the right light, and your views of this matter have thrown you on the side of the Rebellion, which was stirred up by Satan and his host. Your views of slavery cannot harmonize with the sacred, important truths for this time. You must yield your views or the truth. Both cannot be cherished in the same heart, for they are at war with each other. (1T 359).

She called slavery a blot upon the nation's history.

"God saw the foul blot of slavery upon this land, he marked the sufferings that were endured by the colored people. He moved upon the hearts of men to work in behalf of those who were so cruelly oppressed (Review and Herald, December 17, 1895. "An Example in History").

She described America as owing a debt tot he slaves. "The American nation owes a debt of love to the colored race, and God has ordained that they should make restitution for the wrong they have done them in the past (Review and Herald, January 21, 1896. "Am I My Brother's Keeper").

She indicted those Americans who made no effort to fight against slavery. Even though many Whites took no active part in slavery, they are still responsible to help improve the conditions of Blacks. "Those who have taken no active part in enforcing slavery upon the colored people are not relieved from the responsibility of making special efforts to remove, as far as possible, the sure result of their enslavement (Review and Herald, January 21, 1896. "Am I My Brother's Keeper").

She identified slavery as the causes for the deplorable conditions that Blacks find themselves and not their inferior genetic makeup.

Those who labor in the Southern field will meet with deplorable ignorance. The colored people are suffering the results of the bondage in which they were held. When they were slaves, they were taught to do the will of those who called them their property. They were kept in ignorance, and today there are thousands among them that cannot read. Many who profess to be teachers among them are corrupt in character, and they interpret the Scriptures in such a way as to fulfil their own purposes, and degrade those who are in their power. The colored people are taught that they must not think or judge for themselves, but that their ministers must be permitted to judge for them. Because of this, the divine plan of salvation has been covered up with a mass of human rubbish and falsehood. The Scripture has been perverted, and the people have been so instructed as to be easily seduced by evil spirits. Mind, as well as body, has been long abused. The whole system of slavery was originated by Satan, who delights in tyrannizing over human beings. Though he has been successful in degrading and corrupting the black race, many are possessed of decided ability, and if they were blessed with opportunities, they would show more intelligence than do many of their more favored brethren among the white people. Thousands may now be uplifted, and may become agents by which to help those of their own race. There are many who feel the necessity of becoming elevated, and when faithful teachers open the Scriptures, presenting the truth in its native purity to the colored people, the darkness will be dispelled under the bright beams of the Sun of righteousness. Directed in their search for truth by those who have had advantages enabling them to know the truth, they will become intelligent in the Scriptures (Review and Herald, January 28, 1896 par. 7).

She called slavery a crime that brought disaster to the South. " . . . and the crime of slavery prevented success to attend the South (White, Arthur L. Ellen G. White, vol 2: The Progressive Years 1862-1876).

God is saddened by the slavery of the colored people. "The Lord has looked with sadness upon that most pitiful of all sights, the colored race in slavery. He desires us, in our work for them, to remember their providential deliverance from slavery, their common relationship to us by creation and by redemption, and their right to the blessings of freedom (7T 223.2).

She counseled that the church should disfellowship those who hold and promote pro-slavery views.

Your views of slavery cannot harmonize with the sacred, important truths for this time. You must yield your views or the truth. Both cannot be cherished in the same heart, for they are at war with each other . . . . But notwithstanding all the light given, you have given publicity to your sentiments. Unless you undo what you have done, it will be the duty of God's people to publicly withdraw their sympathy and fellowship from you, in order to save the impression which must go out in regard to us as a people. We must let it be known that we have no such ones in our fellowship, that we will not walk with them in church capacity (1T 359).

Questions have arisen concerning Ellen Whit's prediction concerning the revival of slavery. Careful reading of these statements do not suggest a revival of the institution of slavery as it was in 19th century America. The statement in Great Controversy, says "some will be treated as slaves." Here Mrs. White speaks of the final persecution of the righteous, when their captors will subject them to slave-like conditions, restriction of freedom, oppression, loss of all rights, etc. Without the restraining Spirit of God, evil doers will revert to barbarism and savagery in their treatment of God's people. Her later statement in the Great Controversy when she says, "many of all nations . . . black and white will be cast into the most unjust and cruel bondage is analogous with her previous statement, these cruelties take place within the context of persecution against God's people and in this instance, this "cruel bondage" involves both Blacks and Whites.

Her statement in Early Writings where she says, "the last call was carried to the slaves," could be interpreted to mean that slaves will be present during the last days, suggesting a revival of slavery. I think we must be careful to draw the conclusion that she is here speaking of American slavery. Slavery is still present in some parts of the world and its not inconceivable that when Jesus returns and he will find some people still living in bondage.

It is abundantly clear that Ellen White had very strong views against slavery. She railed against it and counseled the church repeatedly about reaching out and ministering to the slaves to help ameliorate their condition. She indicted the nation for permitting this terrible evil to exist and held it accountable for reparations towards the slaves. She repudiated decisively the prevailing theories on race and affirmed the common humanity of all people.

For further reading:

Laws of Louisiana, Civil Code, art. 35 in Advent Review and Sabbath Herald, Premium Tract, "Slavery Sanctioned by the Bible?" [October 1, 1861, No. 18], 137.

A Brief History of Jamestown. The Association for the Preservation of Virginia Antiquities, Richmond VA 23220.

Minges, Patrick. Beneath the Underdog: Race, Religion and the Trail of Tears. Union Seminary Quarterly Review.

Whitefield, Theodore M. Slavery Agitation in Virginia, 1829-1832. NY: Negro Universities Press, 1930.

DeFord, Susan. How the Cradle of Liberty Became a Slave-Owning Nation. Special to The Washington Post Wednesday, December 10, 1997, .

Coombs, Norman. The Immigrant Heritage of America. Twayne Press, 1972.

Testimonies for the Church, Vol 1, 7, and 9.

Review and Herald, December 17, 1895. "An Example in History".

Review and Herald, January 21, 1896. "Am I My Brother's Keeper".

Review and Herald, January 28, 1896 par. 7

White, Arthur L. Ellen G. White, vol 2: The Progressive Years 1862-1876.