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===Abolitionists===

===Abolitionists===

Probably the first U.S. abolitionist was [[Samuel Sewall]], who published [http://www.masshist.org/objects/transcription.cfm?transcriptDir=masshist&transcript=sewall1492.xml&queryID=57 The Selling of Joseph: A Memorial] in Boston in 1700.  However, the first abolition organization formed in the United States was the Pennsylvania Abolition Society, originally known as the Society for the "Relief for Free Negroes unlawfully held in Bondage", in 1775.<ref>http://www.hsp.org/default.aspx?id=634</ref>.

Probably the first U.S. abolitionist was [[Samuel Sewall]], who published [http://www.masshist.org/objects/transcription.cfm?transcriptDir=masshist&transcript=sewall1492.xml&queryID=57 The Selling of Joseph: A Memorial] in Boston in 1700.  However, the first abolition organization formed in the United States was the Pennsylvania Abolition Society, originally known as the Society for the "Relief for Free Negroes unlawfully held in Bondage", in 1775.<ref>http://www.hsp.org/default.aspx?id=634</ref>

Runaway slaves sometimes used safe houses on their way to Caanda; a few hundred made it there.  From this reality emerged much exaggerated stories about an [[Underground Railroad]].  

Runaway slaves sometimes used safe houses on their way to Caanda; a few hundred made it there.  From this reality emerged much exaggerated stories about an [[Underground Railroad]].  

[[Thomas Sowell]] wrote in an essay entitled ''Ending slavery'': "The anti-slavery movement was spearheaded by people who would today be called 'the religious right' and its organization was created by conservative businessmen."<ref>[http://townhall.com/columnists/thomassowell/2005/02/08/ending_slavery/page/full/ Ending slavery]</ref>

[[Thomas Sowell]] wrote in an essay entitled ''Ending slavery'': "The anti-slavery movement was spearheaded by people who would today be called 'the religious right' and its organization was created by conservative businessmen."<ref>[http://townhall.com/columnists/thomassowell/2005/02/08/ending_slavery/page/full/ Ending slavery]</ref>

Antsley (1979) analyzes the role of religious forces in the formation and expansion of antislavery movements in the United States and Britain and shows the religious influences on the abolition of the British slave trade, the West Indian emancipation, and American antislavery politics. Theological doctrines - Arminianism, redemptionism, sanctification, and postmillenialism - disposed evangelical Protestants to include the slaves among the potentially saved, to hate the institution of slavery, and to strive for earthly reform. Additionally, slavery became a denominational issue, as Anglican Evangelicals, Nonconformists, and Quakers combined to provide the political organization and strategy for abolition and emancipation.<ref> Roger Anstey, "Slavery and the Protestant Ethic," ''Historical Reflections'' 1979 6(1): 157-181. Pp. 157-172.</Ref>  

Antsley (1979) analyzes the role of religious forces in the formation and expansion of antislavery movements in the United States and Britain and shows the religious influences on the abolition of the British slave trade, the West Indian emancipation, and American antislavery politics. Theological doctrines - Arminianism, redemptionism, sanctification, and postmillenialism - disposed evangelical Protestants to include the slaves among the potentially saved, to hate the institution of slavery, and to strive for earthly reform. Additionally, slavery became a denominational issue, as Anglican Evangelicals, Nonconformists, and Quakers combined to provide the political organization and strategy for abolition and emancipation.<ref>Roger Anstey, "Slavery and the Protestant Ethic," ''Historical Reflections'' 1979 6(1): 157-181. Pp. 157-172.</ref>  

Congregational minister [[Jonathan Edwards]] (1703-1758), who was a primary instrument used of God in the [[First Great Awakening]], looked toward Indians and Blacks being Christian ministers, and defended Indians against those of his own race who were dealing unjustly with them. In a note on Job. 31:15, Edwards wrote that "We are are made of the same race," and that  both slave and slaveowner, "have the same Maker, and that their Maker made'em them alike with the same nature." Likewise, Edwards regarded Africans and Indians as spiritual equals, and during his pastorate of the Northampton (MA) church, Edwards had admitted nine Africans into full membership. However, while this equality was to be expressed in the treatment of slaves, Edwards yet allowed the positional distinction between slave and slave owner (one author states that his household came to include a purchased slave<ref>Jonathan Edwards, a biography, 1703-1757 pages 203, 328,374, Chapter XI Trouble in the Parish; First Collier Books Edition 1961</ref>).  According to Edwards chief biographer, George Marsden, in examining arguments against ministerial slave owners Edwards felt they proved too much, as to be consistent, one would have to abstain from buying any products which benefited from the labor of slaves, but which was virtually unavoidable due to the integral part which slavery played in the economy. Thus abolitionists who bought such goods "would do well to fix the number of steps" regarding what made slavery profitable.<ref>[http://books.google.com/books?id=cIUL0WGcOHsC&pg=PA258&dq=christian+Egalitarianism&ei=rwlVS7vtFpGwzQSG78xd&cd=47#v=onepage&q=christian%20Egalitarianism&f=false George M. Marsden, ''Jonathan Edwards: A Life''], p. 258</ref>

Congregational minister [[Jonathan Edwards]] (1703-1758), who was a primary instrument used of God in the [[First Great Awakening]], looked toward Indians and Blacks being Christian ministers, and defended Indians against those of his own race who were dealing unjustly with them. In a note on Job. 31:15, Edwards wrote that "We are are made of the same race," and that  both slave and slaveowner, "have the same Maker, and that their Maker made'em them alike with the same nature." Likewise, Edwards regarded Africans and Indians as spiritual equals, and during his pastorate of the Northampton (MA) church, Edwards had admitted nine Africans into full membership. However, while this equality was to be expressed in the treatment of slaves, Edwards yet allowed the positional distinction between slave and slave owner (one author states that his household came to include a purchased slave<ref>Jonathan Edwards, a biography, 1703-1757 pages 203, 328,374, Chapter XI Trouble in the Parish; First Collier Books Edition 1961</ref>).  According to Edwards chief biographer, George Marsden, in examining arguments against ministerial slave owners Edwards felt they proved too much, as to be consistent, one would have to abstain from buying any products which benefited from the labor of slaves, but which was virtually unavoidable due to the integral part which slavery played in the economy. Thus abolitionists who bought such goods "would do well to fix the number of steps" regarding what made slavery profitable.<ref>[http://books.google.com/books?id=cIUL0WGcOHsC&pg=PA258&dq=christian+Egalitarianism&ei=rwlVS7vtFpGwzQSG78xd&cd=47#v=onepage&q=christian%20Egalitarianism&f=false George M. Marsden, ''Jonathan Edwards: A Life''], p. 258</ref>

*[[William Cooper Nell]], Historian and author

*[[William Cooper Nell]], Historian and author

==See Also==

==See also==

*[[Slavery]]

*[[Slavery]]

*[[American Civil War]]

*[[American Civil War]]

{{reflist|3}}

{{reflist|3}}

==External Links==

==External links==

*[http://www.britsattheirbest.com/freedom/f_abolishing_slavery.htm The Abolition of Slavery] - from Brits at Their Best

*[http://www.britsattheirbest.com/freedom/f_abolishing_slavery.htm The Abolition of Slavery] - from Brits at Their Best

[[category:Political Movements]]

[[Category:Political Movements]]

[[Category:Slavery]]

[[Category:Slavery]]

[[Category:American Civil War]]

[[Category:American Civil War]]