The White Man’s Gospel Burden

From the colonial era onwards Americans viewed themselves as the vanguard of Christendom extending Christ’s kingdom into the western wilderness. Americans also developed a clear understanding of the racial aspect of this struggle, and they were very careful to erect social and legal barriers to prevent racial mixing with the Indian natives and the Negro slaves. Yet despite this racial tension, American Christians felt a heavy burden to bring the Gospel to the non-whites around them. This effort to evangelize non-whites was not restricted to periods of security, as Americans frequently sought to preach salvation even to those hostile non-whites who threatened the white man’s very existence on this continent.

This traditional American attitude is illustrated quite well by both colonial New England and the antebellum South. These situations are striking because in both cases white Christians were uncertain of their own security. The first half-century of colonial New England saw starvation, disease and wars with the native tribes. Previous European colonies in the New World, such as Roanoke, had been completely wiped out, and the long-term success of the Puritan settlements was far from certain. In the antebellum South, especially following the failed revolt of Nat Turner in 1831, whites lived in fear that many of their numerous slaves might violently turn against them. Southerners also faced increasing agitation and the promotion of violence by Northern abolitionists who saw the likes of Turner and John Brown as heroes. In both situations white Christians never lost sight of their duty to preach the Gospel to all of those around them, no matter how hostile or dangerous they might be.

The English Puritans formed plans for the conversion of the American natives before departing from Europe:

“As they prepared for the long trek to America…the Puritans did not think of the American Indian as an enemy to be rooted out, but as an unfortunate heathen who deserved the saving grace of the Gospel. While they shuddered at the native’s uncouth nakedness and primitive habits, they saw in the red man a potential Christian in custom and conscience, capable of education and civilization as well as conversion…The Puritan’s reliance on the Bible had another important effect on their attitude towards the Indians. Almost without exception the Puritans of the seventeenth century–at least those who recorded their opinions–believed that the red man was descended from the ten lost tribes of Israel and therefore was especially in need of the Gospel of Christ…[F]rom the days of earliest colonization to King Philip’s War [1675], the Puritan’s remained convinced that the Indians were probably Jews and that all Indians were born white; there was no doctrine of racial inferiority to blind the Puritans to the desirability of civilizing and Christianizing the American aborigines.”
(Alden T. Vaughan, New England Frontier: Puritans and Indians 1620-1675, Little, Brown and Company, 1965, pages 19-20)

It is interesting to consider that the Puritans did develop an understanding of racial reality over the decades as they learned from their interactions with the Indians. The development of Puritan racial attitudes completely undermines the notion that belief in racial differences is based on “prejudice.” The term “prejudice” literally means to pre-judge, or to judge before having all the facts. The Jewish Left frequently tells us that “racial hatred” can be overcome by becoming more familiar with people of a different race, when in reality the exact opposite is the case. The Puritans were actually prejudiced in favor of the Indians when they first arrived. At a time when they had minimal personal experience with the Indians, the Puritans held that the Indians were racially equal and were capable of achieving white levels of civilization. They had made a judgment about racial reality without having all of the facts about the Indians. After decades of experience with the Indians, during which time the Puritans tried and failed to raise the Indians to the English level of civilization, this old prejudice of the Puritans began to fade away.

The Puritans did not stint in their efforts to bring the Gospel to the natives. They appropriated significant funds for the mission to the Indians, including the printing and distribution of Bibles that had been painstakingly translated into the native languages. The Puritans raised funds for this missionary activity by sending agents back to England to petition on behalf of the heathens in the new world in need of saving grace (ibid., page 252). The high priority that the Puritans both in England and in the colonies put on the conversion of the heathen can be seen by the fact that even during the bloody English Civil War, in which the Puritans fought for their very survival as a political and religious force in their native land, the Puritans continued to support missionary activity amongst the Indians.

A similar concern for the eternal welfare of hostile non-whites is evident in the antebellum South. White Christians in Dixie spent considerable amounts of time and money to create carefully thought out missionary programs to their African brethren. They viewed the Negro slaves as fully human, and even gave them considerable freedom when it came to religious matters. These Christians viewed personal conversion as the work of the Spirit, and they felt that this conversion could not be brought about by force. On Sundays many Negro slaves were free to attend the church of their choice, even churches which their masters did not attend (Charles F. Irons, The Origins of Proslavery Christianity, The University of North Carolina Press, 2008). There was even frequent collaboration between white and black Evangelicals who worked to bring the Gospel (although not temporal manumission) to the enslaved. There are even instances of independent black churches in the antebellum South voluntarily seeking membership with white denominations:

“[Black church leader] Gowan Pamphlet…sought representation for his African Baptist Church in the Dover Baptist association in 1791 and gained acceptance to that association in 1793. It is impossible to construe the admission as a strategy for social control on the part of whites, because black members of the Williamsburg church initiated the process themselves…Pamphlet himself served as a delegate to the association at least twelve times between 1793 (the year he received his freedom) and 1807.”
(ibid. pages 81-82)

This passage shows that enslaved blacks, such as Gowan Pamphlet, were allowed to start independent black churches even when they themselves were still enslaved. These black Christians had enough trust in the sincere Christian motives of Southern whites to seek church fellowship with them. Although these black Christians certainly supported the eventual abolition of slavery, their stance on this issue was not enough to condemn their white brethren as being outside of the faith.

Throughout the last decades preceding the Civil War white Evangelicals in the South continued their efforts to bring Christ to the slaves. The fear and uneasiness caused by Nat Turner’s attempted rebellion in 1831 only inspired more intense missionary activity. White evangelists wrote catechisms specifically aimed at instructing slaves and joined hands across denominational lines to bring about the conversion of Negroes:

“African American Virginians’ continued preference for Baptist churches in some ways necessitated cooperation among denominations in the commonwealth. In 1860, an estimated 90 percent of Virginia’s African American evangelicals were Baptists…Though white Presbyterians, Episcopalians, and Methodists became more and more interested in attracting black Virginians to their respective traditions, they generally conceded that their most important role came in attracting slaves to evangelicalism in general, not to their particular churches. As Presbyterian William Gaines explained of his own efforts to convert slaves on his plantation, ‘We have not endeavored to make Methodists or Baptists, or Episcopalians, or Presbyterians, or Reformers–but we do try to make Christians of them. ‘Tis true that every one would have his heart delighted, that his servants when they become Christians should join his own Church; but our aim is to make them Christians; and then leave them to their own choice.'”
(ibid., page 180)

The language used by William Gaines is hardly that of a vicious “white supremacist” intent on debasing and exploiting those under his authority. A man who “would have his heart delighted” by one of his slaves voluntarily joining him in religious worship and fellowship is surely someone with a genuine burden for all men, regardless of race.

The history of race and evangelism in America does much to demolish the contemporary view that belief in racial hierarchy is somehow contrary to the Gospel. Contemporary Christians have accepted the racial attitudes of Cultural Marxism, and they have attempted to mix this egalitarian poison together with Christian doctrine. This grotesque hybrid of divine and satanic teaching that is found in our churches is surely the source of a great many of our problems. The Bible nowhere condemns slavery or racial hierarchy. On the contrary, the Bible presupposes these things. By God’s grace the New England Puritans and the Southern slaveholders were given the opportunity to witness to many non-whites who were without Christ. These Christians combined a firm conviction in God’s sovereign power to save with a clear, rational understanding of the God-ordained differences between the races. This full acceptance of God’s revelation in his Word and his created order is necessary if we desire God to favor our nation again. History and experience clearly teach us that while God desires the Gospel to be preached to all men, this missionary activity will be most fully blessed when white Christians are in positions of authority. Self-identifying non-white Christians have a difficult time putting their faith into practical action and avoiding the seductive promises of leftist revolutionaries. This is evident from the fact that white Christians are the only group that will vote Republican specifically because they believe that abortion and sodomy are condemned in the Bible, while non-white Christians will continue to vote Democrat even if they share the same views (source) on abortion and sodomy. This is because their child-like faculties prevent them from putting God’s truth above the supposed worldly advantage of leftist wealth redistribution. Non-white Christians need the reinstitution of racial hierarchy in order to act in accordance with their own professed faith.

I can say without any doubt that the spiritual welfare of blacks in America is in a lower state today than it was prior to the Civil War. There is much talk today about how “black lives matter,” but not nearly enough talk about the eternal fate of black souls. The further away we get from a clear racial hierarchy, the more debased black souls become. White Evangelicals today often talk about their great zeal for ministering to non-whites, but we can with justice say that they have a zeal that is not according to knowledge. Their zeal is mixed with Marxist ideas about political liberation and humanistic ideas about self-esteem and self-fulfillment. Accepting the Gospel is about recognizing our own status as sinful creatures in need of God’s mercy. It is therefore a great disservice for white Evangelicals to tell blacks and other non-whites that they deserve greater political power and greater economic prosperity, and that the insidious sin of “racism” is the only reason why they are being kept from their just reward. This leftist teaching does not help bring souls to Christ, but rather turns souls towards worldly desires. To have a true Gospel burden for the salvation of non-whites is to desire a return to the racial hierarchy on which our nation was founded.

Comments

  1. Paul

    Freedom is a lie and Americans have found it as their only identity . When Lincoln declared manumission to southern bondmen and then was followed after surrender of Confederate Army by reconstruction

    it was the worst he could have done to all in the South . But it would remain occupied to the present day and the culture methodically and cruelly punished and exploited.

    The above essay is appreciated not only a southern view but a testimony of truth and justice. Freedom is enjoyed by very few. Artificial worlds have been invented by Jew and has for their benefit created a new aristocracy in Hollywood and the coliseum.

    It will be used to entice many to a life of leisure and indolence. The extravagant tribute is a justifiable compensation for unforgivable servitude of the forebears of today’s Negro. It is also well disguised as implacable debt and possibly disguises the advent of money laundering.

    The plebian classes both white and black can live vicariously through these immortals even called stars and look up to them in worship. A marriage of illusion and self denial .

    Most blacks in the South live in a box equivocally named projects or improvised housing and freedom is tyranny of their own desires and uncontrollable impulsiveness . They are and have always been a political variable .

    Were they to become converted to serve righteousness as contented servants with a good master, growing their own food and living a salubrious life they would no longer serve their Marxian designs and could not be used for diabolically inspired purposes.

    Blacks once cultivated white value or life despite little money which was not needed since it had far more value than today . Follows inflation and black pride and the stability they may have had in segregation vanished . Mind control through advertisement and propaganda would become their new religion and an early death often violent their only release from the cruelty of the victor’s ultimatum of liberty.

    Slavery today it is not limited to race. The white disinherited and displaced find themselves in the same perdition praying for another corporation to serve. Antebellum South was another life , that the powers of this world can not exploit. It could benefit honest people .

    . But even the churches have no desire to be free from their 5 0 1c charade. Instead of perceiving it as immitigable insult there faith is thankful . Were it not for the Ante Bellum South and Holycost nothing would be preached from their pulpit . And their reconstruction faith of self righteousness has superseded Christian responsibility to be the light of the world.

    They are a people who pray for their master in Washington , who gives us crumbs after dispossessing us of our pre ordained inheritance. And fools and blind now boast of freedom and American way always ready to give their lives for the next idol , who is never cognizant of his error yet is not blameless because of his ignorance or irresponsibility.

    Never to discover there is more to life than bread and mammon.

  2. luke2236

    History shows us how wrong the puritans and the Southrons listed can possibly be. Christianity is not compatible with the coloured races; it is simply contrary to their DNA. Scream, cry and have a fit raining epithets down upon any who would state the Truth, but it is the truth anyway. Christianity is a White man’s religion.
    Certainly, the whole world would gain by adopting Christian principles, and when We are stupid enough to allow numbers of them into our countries, they should be bound BY those principles in publick life, but true Christianity just will never ‘take’ in any significant numbers among them. Just fact. The empirical evidence cannot be denied.

    1. Doug

      “…the Puritans did not think of the American Indian as an enemy to be rooted out, but as an unfortunate heathen who deserved the saving grace of the Gospel.”

      Oh how wrong they were! No one DESERVES the saving Grace of God. That is what Grace is -undeserved (Rom 3:21-26).

      Christianity is incompatible with all races (1 Cor 2:9-16). It is only by God Himself imputing His Faith into mans hard heart and mind that regeneration occurs (Rom 4:16-24). White man has been the major historical recipient of this Grace because it is evidently God’s will (Rom 9:14-18) and Whites have the longest and only continuous record of obedience to God, thus we have been blessed and the heathen cursed (Deu 28) to the third and fourth generations.

      None the less, we should not allow foreigners into our countries (regardless of belief or faith) other than those “passing through”, nor should foreigners let us into their lands other than to visit and leave. In Scripture, foreigners or strangers are just that. If they stay they are invaders and bring perversion into the nation.

      1. Clement Pulaski

        Yeah, I’m sure the Calvinist Puritans did not think anyone “deserves” to hear the Gospel. The author I was quoting was just displaying his lack of understanding of Protestant Christianity.

  3. Paul

    I agree in general here. But Christ is not a religion and obviously, it is not in the white DNA either. It does not lend itself to be used universally but only amongst exceptionable people.

    Moslem is based on race. It is a demonstrative “religion” like its consanguine Judaism that is founded on peculiar race .Moral law or all law was to exploit their less fortunate cousins or justification to murder their opponents.

    It can not be compared with Christ . Everyone is not preordained to be of CHrist. But as has been expressed, above everyone can profit. No, not everyone! Only , who are of the Truth.

    Do not forget the adversary . Christ is life. It is for exceptions , wherever they may be. Thank Heaven for exceptions. True, it was perfected in Europe and was syncretism with the ancient autoctonic people. Today they are so corrupted through Jewish miscegenation that who knows purity today. So race is significant .

    Today these creatures are the first to repudiate their heritage. Is this treason , cowardice and apostasy in their DNA. ? Black and white are absolutes and exceptions confuse the issue. But a race war we will not win. Which is being instigated by the enemy.

    Truth as taught by Christ Jesus is not an empirical reality but a subjective SPirit , an experience that is relative to preordained perception . . Spirit can be discerned yet associated with good or evil and indiscriminate of race . It is life or death and causes the differences in people. There is a great mystery for most but not meant to be.

    Yet it is not accepted by everyone objectively and its subjective nature disassociates instead of conforming to profane groups such as common , carnal perceptions of race.
    There is no intellectual one dimensional perception. It confounds and eludes them.

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