Originally published: New York: Harper, 1960.

Perhaps no other crusade in the history of the U.S. provoked so much passion and fury as the struggle over slavery. Many of the problems that were a part of that great debate are still with us. Louis Filler has brought together much information both known and new on those who organized to defeat slavery. He has also re-examined the anti-slavery movement's ideals, heroes, and martyrs with historical perspective and precision. Contrary to popular belief, the anti-slavery movement was far from united. It included abolitionists as well as a variety of reformers whose activities place them among the anti-slavery forces. These included men as different in background and temperament as William Lloyd Garrison and John Quincy Adams. Portraits of the many protagonists, their hardships, and their quarrels with Southerners and Northerners alike, bring to life this exciting and tumultuous period. Filler also examines the many related reform movements that characterized the period: feminism, spiritualism, utopian societies, and educational reform. The volume traces the relationship of the antislavery movement to abolition and probes their connection with the several reforms that dominated the period. He brilliantly recaptures a sense of the contemporary consequences of the reformers efforts. This is an absorbing and important survey of the problems--political, social, and economic--that made this period so crucial in the history of the U.S.

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Ben Wright’s Bonds of Salvation demonstrates how religion structured the possibilities and limitations of American abolitionism during the early years of the republic. From the American Revolution through the eruption of schisms in the three largest Protestant denominations in the 1840s, this comprehensive work lays bare the social and religious divides that culminated in secession and civil war. Historians often emphasize status anxieties, market changes, biracial cooperation, and political maneuvering as primary forces in the evolution of slavery in the United States. Wright instead foregrounds the pivotal role religion played in shaping the ideological contours of the early abolitionist movement. Wright first examines the ideological distinctions between religious conversion and purification in the aftermath of the Revolution, when a small number of white Christians contended that the nation must purify itself from slavery before it could fulfill its religious destiny. Most white Christians disagreed, focusing on visions of spiritual salvation over the practical goal of emancipation. To expand salvation to all, they created new denominations equipped to carry the gospel across the American continent and eventually all over the globe. These denominations established numerous reform organizations, collectively known as the “benevolent empire,” to reckon with the problem of slavery. One affiliated group, the American Colonization Society (ACS), worked to end slavery and secure white supremacy by promising salvation for Africa and redemption for the United States. Yet the ACS and its efforts drew strong objections. Proslavery prophets transformed expectations of expanded salvation into a formidable antiabolitionist weapon, framing the ACS's proponents as enemies of national unity. Abolitionist assertions that enslavers could not serve as agents of salvation sapped the most potent force in American nationalism—Christianity—and led to schisms within the Presbyterian, Baptist, and Methodist churches. These divides exacerbated sectional hostilities and sent the nation farther down the path to secession and war. Wright’s provocative analysis reveals that visions of salvation both created and almost destroyed the American nation.

Reflecting a prodigious amount of research in primary and secondary sources, this book examines the efforts of American abolitionists to bring northern religious institutions to the forefront of the antislavery movement. John R. McKivigan employs both conventional and quantitative historical techniques to assess the positions adopted by various churches in the North during the growing conflict over slavery, and to analyze the stratagems adopted by American abolitionists during the 1840s and 1850s to persuade northern churches to condemn slavery and to endorse emancipation. Working for three decades to gain church support for their crusade, the abolitionists were the first to use many of the tactics of later generations of radicals and reformers who were also attempting to enlist conservative institutions in the struggle for social change. To correct what he regards to be significant misperceptions concerning church-oriented abolitionism, McKivigan concentrates on the effects of the abolitionists' frequent failures, the division of their movement, and the changes in their attitudes and tactics in dealing with the churches. By examining the pre-Civil War schisms in the Presbyterian, Baptist, and Methodist denominations, he shows why northern religious bodies refused to embrace abolitionism even after the defection of most southern members. He concludes that despite significant antislavery action by a few small denominations, most American churches resisted committing themselves to abolitionist principles and programs before the Civil War. In a period when attention is again being focused on the role of religious bodies in influencing efforts to solve America's social problems, this book is especially timely.

Come read my book good boys and girls That live on freedom's ground, With pleasant homes, and parents dear, And blithesome playmates round; And you will learn a woeful tale, Which a good woman told, About the poor black negro race, How they are bought and sold. Within our own America Where these bad deeds are done, A father and a mother lived Who had a little son; As slaves, they worked for two rich men, Whose fields were fair and wide— But Harry was their only joy, They had no child beside. Now Harry's hair was thick with curls And softly bright his eyes, And he could play such funny tricks And look so wondrous wise, That all about the rich man's house Were pleased to see him play, Till a wicked trader buying slaves Came there one winter day.