Resolved, 1st. That the General Assembly of the Presbyterian Church in the United States was originally organized, and has since continued the bond of union in the church, upon the conceded principle that the existence of domestic slavery, under the circumstances in which it is found in the Southern portion of the country, is no bar to Christian communion.
2. That the petitions that ask the Assembly to make the holding of slaves in itself a matter of discipline do virtually require this judicatory to dissolve itself, and abandon the organization under which, by the divine blessing, it has so long prospered. The tendency is evidently to separate the Northern from the Southern portion of the church,—a result which every good Christian must deplore, as tending to the dissolution of the Union of our beloved country, and which every enlightened Christian will oppose, as bringing about a ruinous and unnecessary schism between brethren who maintain a common faith.
- Yeas, Ministers and Elders, 168.
- Nays, Ministers and Elders, 13.
It is scarcely necessary to add a comment to this very explicit declaration. It is the plainest possible disclaimer of any protest against slavery; the plainest possible statement that the existence of the ecclesiastical organization is of more importance than all the moral and social considerations which are involved in a full defence and practice of American slavery.
The next year a large number of petitions and remonstrances were presented, requesting the Assembly to utter additional testimony against slavery.
In reply to the petitions, the General Assembly reäffirmed all their former testimonies on the subject of slavery for sixty years back, and also affirmed that the previous year’s declaration must not be understood as a retraction of that testimony; in other words, they expressed it as their opinion, in the words of 1818, that slavery is “wholly opposed to the law of God,” and “totally irreconcilable with the precepts of the gospel of Christ;” and yet that they “had formed their church organization upon the conceded principle that the existence of it, under the circumstances in which it is found in the Southern States of the Union, is no bar to Christian communion.”
Some members protested against this action. (Minutes, 1846. Overture No. 17.)
Great hopes were at first entertained of the New School body. As a body, it was composed mostly of anti-slavery men. It had in it those synods whose anti-slavery opinions and actions had been, to say the least, one very efficient cause for their excision from the church. It had only three slave-holding presbyteries. The power was all in its own hands. Now, if ever, was their time to cut this loathsome incumbrance wholly adrift, and stand up, in this age of concession and conformity to the world, a purely protesting church, free from all complicity with this most dreadful national immorality.
On the first session of the General Assembly, this course was most vehemently urged, by many petitions and memorials. These memorials were referred to a committee of decided anti-slavery men. The argument on one side was, that the time was now come to take decided measures to cut free wholly from all pro-slavery complicity, and avow their principles with decision, even though it should repel all such churches from their communion as were not prepared for immediate emancipation.
On the other hand, the majority of the committee were urged by opposing considerations. The brethren from slave states made to them representations somewhat like these: “Brethren, our hearts are with you. We are with you in faith, in charity, in prayer. We sympathized in the injury that had been done you by excision. We stood by you then, and are ready to stand by you still. We have no sympathy with the party that have expelled you, and we do not wish to go back to them. As to this matter of slavery, we do not differ from you. We consider it an evil. We mourn and lament over it. We are trying, by gradual and peaceable means, to exclude it from our churches. We are going as far in advance of the sentiment of our churches as we consistently can. We cannot come up to more decided action without losing our hold over them, and, as we think, throwing back the cause of emancipation. If you begin in this decided manner, we cannot hold our churches in the union; they will divide, and go to the Old School.”