During the Civil War, traditional history tells us, Afro-Christianity proved a strong force for slaves' perseverance and hope of deliverance. In Slavery, Civil War and Salvation, however, Daniel Fountain raises the possibility that Afro-Christianity played a less significant role within the antebellum slave community than most scholars currently assert. Fountain presents a new timeline for the African American conversion experience, insisting that only after emancipation and the fulfillment of the predicted Christian deliverance did African Americans more consistently turn to Christianity. Freedom, Fountain contends, brought most former slaves into the Christian faith.

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.

During the Civil War, traditional history tells us, Afro-Christianity proved a strong force for slaves' perseverance and hope of deliverance. In Slavery, Civil War, and Salvation, however, Daniel Fountain raises the possibility that Afro-Christianity played a less significant role within the antebellum slave community than most scholars currently assert. Bolstering his argument with a quantitative survey of religious behavior and WPA slave narratives, Fountain presents a new timeline for the African American conversion experience. Both the survey and the narratives reveal that fewer than 40 percent of individuals who gave a datable conversion experience had become Christians prior to acquiring freedom. Fountain pairs the survey results with an in-depth examination of the obstacles within the slaves' religious landscape that made conversion more difficult if not altogether unlikely, including infrequent access to religious instruction, the inconsistent Christian message offered to slaves, and the slaves' evolving religious identity. Furthermore, he provides other possible explanations for beliefs that on the surface resembled Christianity but in fact adhered to traditional African religions. Fountain maintains that only after emancipation and the fulfillment of the predicted Christian deliverance did African Americans more consistently turn to Christianity. Freedom, Fountain contends, brought most former slaves into the Christian faith. Provocative and enlightening, Slavery, Civil War, and Salvation redefines the role of Christianity within the slave community.

In Armies of Deliverance, Elizabeth Varon offers both a sweeping narrative of the Civil War and a bold new interpretation of Union and Confederate war aims.

A brilliant and surprising account of the coming of the American Civil War, showing the crucial role of slaves who escaped to Mexico. The Underground Railroad to the North promised salvation to many American slaves before the Civil War. But thousands of people in the south-central United States escaped slavery not by heading north but by crossing the southern border into Mexico, where slavery was abolished in 1837. In South to Freedom, historianAlice L. Baumgartner tells the story of why Mexico abolished slavery and how its increasingly radical antislavery policies fueled the sectional crisis in the United States. Southerners hoped that annexing Texas and invading Mexico in the 1840s would stop runaways and secure slavery's future. Instead, the seizure of Alta California and Nuevo México upset the delicate political balance between free and slave states. This is a revelatory and essential new perspective on antebellum America and the causes of the Civil War.

In Rebel Salvation, Kathleen Zebley Liulevicius examines pardon petitions from former Confederate soldiers and sympathizers in Tennessee to craft a unique and comprehensive analysis of the process of Reconstruction in the Volunteer State after the Civil War. These underutilized petitions contain a wealth of information about Tennesseans from an array of social and economic backgrounds, and include details about many residents who would otherwise not appear in the historical record. They reveal the dynamics at work between multiple factions in the state: former Rebels, Unionists, Governor William G. Brownlow, and the U.S. Army officers responsible for ushering Tennessee back into the Union. The pardons also illuminate the reality of the politically and emotionally charged post–Civil War environment, where everyone—from wealthy elites to impoverished sharecroppers—who had fought, supported, or expressed sympathy for the Confederacy was required by law to sue for pardon to reclaim certain privileges. All such requests arrived at the desk of President Andrew Johnson, who ultimately determined which petitioners regained the right to vote, hold office, practice law, operate a business, and buy and sell land. Those individuals filing petitions experienced Reconstruction in personal and profound ways. Supplicants wrote and circulated their exoneration documents among loyalist neighbors, friends, and Union officers to obtain favorable endorsements that might persuade Brownlow and Johnson to grant pardon. Former Rebels relayed narratives about the motivating factors compelling them to side with the Confederacy, chronicled their actions during the war, expressed repentance, and pledged allegiance to the United States government and the Constitution. Although not required, many petitioners even sought recommendations from their former wartime foes. The pardoning of former Confederates proved a collaborative process in which neighbors, acquaintances, and erstwhile enemies lodged formal pleas to grant or deny clemency from state and federal officials. Indeed, as Rebel Salvation reveals, the long road to peace began here in the newly reunited communities of postwar Tennessee.

Twenty-five years after its original publication, Slave Religion remains a classic in the study of African American history and religion. In a new chapter in this anniversary edition, author Albert J. Raboteau reflects upon the origins of the book, the reactions to it over the past twenty-five years, and how he would write it differently today. Using a variety of first and second-hand sources-- some objective, some personal, all riveting-- Raboteau analyzes the transformation of the African religions into evangelical Christianity. He presents the narratives of the slaves themselves, as well as missionary reports, travel accounts, folklore, black autobiographies, and the journals of white observers to describe the day-to-day religious life in the slave communities. Slave Religion is a must-read for anyone wanting a full picture of this "invisible institution."