The Poison Book Summary

Since the arrival of African Americans in this country blacks have always had differing experiences. Consequently, African-Americans have had to forge a self-identity out of what has been passed on to them as fact about their true selves. History has wrought oppression and subjugation to this particular race of people and as a result, certain institutions were formed in order aid African-Americans, culturally, spiritually and economically. The African-American Church has served of one such institution. From the time of slavery, though outlawed, many slaves found ways to congregate and form their own "churches", away from the one-sided and bias lessons about the bible that they were being taught in the white church. The white ministers and

Therefore, he appears quite compelling when he attempts to bring out the connection between religion and slavery. Looking at what Douglass went through as a slave, it is unfortunate that his act of reading the Bible was considered a violation of the law. At one point, Douglass narrated that his master’s wife offered Douglass with help to read and write. However, due to “advice” given by her husband and the connection between the Bible and slavery, Douglass’s master’s wife turned against him and was now cruel and bitter towards him.

Both free and enslaved Africans were discriminated against in this time period but responded differently towards their challenges. African Americans found ways to cope with their situation one being religious gatherings (Doc D). They sang old traditional African songs and danced. By doing so, they can forget about life troubles for a moment and give themselves a sense of hope that someday they would by free. Some slaves where more violent than other and began rebellions against their white owners. The use of rebellion was inspired to them by the Bible and that God was pleading for their cause with earnestness and zeal (Doc G). Slaves who caused mischief was relocated deeper south where the treatment and condition was even worse. The Fugitive Slave Law forced the North to send back any slaves who escaped to the North in return for a reward. Slaves who tried to escape to the North were also relocated. By relocating them, the chances of escape decreased for them. Even

Douglass’s narrative is a courageous work, as it confronts the slavery institution, and the misuse of Christianity by the slave owners

Since before the time of Jesus Christ, religious hypocrisy has run rampant throughout those who held power. Countless lives have been affected by others twisting religious interpretation in order to fit their own needs. Slaveholders used religion and scripture to their advantage when disciplining slaves, sometimes even if they did no wrong. Religious hypocrisy is especially relevant in the life of Frederick Douglass. Frederick Douglass’s life story depicts how religious hypocrisy committed by both slaves and slaveholders diminished the rights of slaves, while at the same time allowing injustice to endure.

Many people believe that Christians played a great role in abolishing slavery. However, Douglass’ ideas about religion and its connection to slavery shine a light on the dark side of Christianity. Douglass’ account of his own life is a very eloquent first hand retelling of the suffering and cruelty that many slaves were going through. His account gives a detail of the ills that were committed against the slaves. The atrocities committed by the various different masters varied in intensity depending on the masters’ individual personality (Glancy 42). This first hand narrative gives us a glimpse in to the connection between religion (Christianity) and slavery.

African firmly believes that there is a living communion or bond of life which makes for solidarity among members of the same family. Before Christianity, Africans did have their own system of salvation. In traditional religions, salvation can and does take the form of courage to face the reality of morality. The church was looked art as a place for political activity, a source of economic cooperation, an agency of social control, and a refuge in a hostile white world. Slaves worshiped with great enthusiasm. Religion, after all, provided a ready refuge from their daily miseries and kindled the hope that one day their sorrows might end. Planter's actually encouraged religious observances among their slaves hoping that exposure to Christian precepts might make their laborers more docile, less prone to run away, and more cooperative and efficient workers. But slaves turned biblical scriptures to their own purposes forging a theology that often emphasized the theme of liberation. It was easy for them to see, for example, in the figure of Moses a useful model for their own dreams; like the Israelites, they too were ready to cross a River Jordan into a promised land of freedom. The religious services held in the quarters provided slaves with so many positive experiences that, even as they were being exploited, they managed bravely, but perhaps not too surprisingly, to feel that they were free within themselves. In this way slaves began to achieve a degree of liberation well

Since the beginning of slavery, leaders called on their faith to justify the immoral actions of the slave trade. These strong preachers for their communities’ strategically defined the meanings of scriptures to sway members into the ideals of North vs. South. Richard Furman and John G. Fee are historical activists using scripture to inform the community of their views. Both figures, arguments juxtaposed reveal the stark differences in their interpretations of the connection between human nature and scripture.

For almost eight decades, enslaved African-Americans living in the Antebellum South, achieved their freedom in various ways—one being religion—before the demise of the institution of slavery. It was “freedom, rather than slavery, [that] proved the greatest force for conversion among African Americans in the South” (94). Starting with the Great Awakening and continuing long after the abolition of slavery, after decades of debate, scholars conceptualized the importance of religion for enslaved African-Americans as a means of escaping the brutalities of daily life. Overall, Christianity helped enslaved African American resist the degradation

Slave owners used Christianity as an excuse for the awful ways they treated their slaves. Christianity played a major role on the increase of brutality and violence that spirited the slave owners. The scriptures in the Bible were twisted in the eyes of slave owners to how they wanted to interpret them. Douglass had a powerful experience with one of his masters, Thomas Auld. Mr. Auld was not a religious person and treated the slaves very poorly. In August 1832, Auld attended a Methodist camp meeting and that marked the day when he became religious, and suddenly even more cruel. “Prior to his conversion, he relied upon his own depravity to shield and sustain him in his savage barbarity; but after his conversion, he found religious sanction and support for his slaveholding cruelty.” After becoming religious, Auld uses scripture to justify his cruelty. Douglass thought that with discovering religion and using it, Auld would become more polite as how Douglass viewed Christianity. Unfortunately that was not the case. Auld justifies that being affiliated with religion would not change a person for the better. Being a slave, Douglass found that slave owners found religious sanction for their cruelty. “He that knoweth his master's will, and doeth it not, shall be beaten with many stripes.", was what a slave owner had said to justify why he beat

One of the first things that attracted the African American slaves to Christianity was a way of obtaining the salvation of theirs souls based on the Christian’s idea of a future reward in heaven or punishment in hell, which did not exist in their primary religion. The religious principles inherited from Africa sought purely physical salvation and excluded the salvation of the soul. However, they did believe in one supreme God, which made it easier for them to assimilate Christianity.

During the final years of legal slave ownership in the United States, the slave narrative became a popular way for literate enslaved people to express their anti-slavery stance through their own testimony. Two of the most influential writers on the slave narrative topic were the autobiographical authors Fredrick Douglass and Harriet Jacobs. Since Douglas and Jacobs were both born in a similar time period, there are many similarities found in their works. Douglass’s Narrative of the life of Fredrick Douglass, an American Slave is closely comparable to Jacobs’s Incidents in the Life of a Slave Girl when analyzing how they represented their enslavement in their autobiographies. The two authors have similar ideas when portraying their struggles with forced ignorance. Their writing also contains parallels with the corrupting power of slavery for the slave owners, as well as the parallels in pointing out the hypocrisies of using the bible to defend slavery. These similarities can be explained in part due to Douglass and Jacobs following the same basic slave narrative outline to maintain the shared goal of abolishing slavery in the United States.

One of the main reasons masters did not want their slaves to become Christians involved the Bible. This was one reason why many plantation owners tried very hard to stop their slaves from becoming literate. If they learned to read it would become a threat to their religion. In the South, African American people were not normally allowed to go to church services. African American people in the North were actually allowed to attend church services. Drums, which were played in traditional religious ceremonies, where not allowed due to overseers scared that they would use them to encode messages.

Masters were portrayed as mean and cruel. Masters would be considered to be evil and would do anything possible to break down a slave: personally, politically, and spiritually by taking away the ability to read and to write and the ability to love. Also, the account that slaves were legally not allowed to read and to write because this would create hope for a slave to take on self-reliance, and to believe he or she has a chance to escape and to head for freedom. Also, Ajarry enjoyed reading the Bible and loved reading stories, “She enjoyed the stories and parables and supposed the white men had a point: Talk of salvation could give an African ideas” (Whitehead Nine). If an African American was able to learn to read, this would create a rallying cry and begin a transformation of trying to protest in what they

Hypocrisy, itself, is a vexed topic; combine that with religion, it becomes controversial. Nathaniel Hawthorne’s “Young Goodman Brown” brings up both topics in a short story featuring a man and his experience leading up to creating a deal with the Devil, supposedly granting him the power to detect others’ sins. Hawthorne’s story will be discussed on a deeper, analytical level, drawing from the similar ideas argued in Narrative of the Life of Frederick Douglass. While both texts bring up the idea of hypocrisy in Christianity, one is more accurate than the other in portraying an objective assessment. Before endeavoring into the arguments of Hawthorne and Douglass, it is imperative to first make it clear on what these two writers’ consider as “good” Christians.