By far the most emotional account in this week’s readings was that of Nathaniel Paul. Nathaniel Paul’s account detailed the joy and relief associated with the day the emancipation act went into effect. The sheer, inexpressible emotion behind his words are incredibly thought-provoking because I had never before realized how many ways there are to describe slavery, and yet how completely indescribable it truly is. Throughout the account, Nathaniel Paul gives many descriptions of slavery and its various evils, including one particularly thought-provoking line: “Slavery, with its concomitants and consequences, in the best attire in which it can possibly be presented, is but a hateful monster, the very demon of avarice and oppression, from its first introduction to the present time…” (Sernett 187). Paul goes on to eloquently and thoroughly describe slavery and its process. The entire account is entirely captivating, with declarations such as, “Point me to any section of the earth where slavery, to any considerable extent exists, and I will point you to a people whose morals are corrupted…” (Sernett 188). This account forces readers to think thoroughly about slavery, and realize the truth behind Paul’s words.

Nathaniel Paul goes on to say that slavery cannot be described, saying “Its more than detestable picture has been attempted to be portrayed by the learned, and the wise, but all have fallen short, and acknowledged their inadequacy to the task, and have been compelled to submit, by merely giving an imperfect shadow of its reality.” (Sernett 188). However, shortly after this statement Paul goes on to perhaps the most heartfelt lines of the entire chapter, “Tell me, ye mighty waters, why did ye sustain the ponderous load of misery? Or speak, ye winds, and say why it was that ye executed your office to waft them onward to the still more dismal state; and ye proud waves, why did you refuse to lend your aid and to have overwhelmed them with your billows?” (Sernett 190). These lines spoke to me the most because of the pain contained within them. These are words of heartfelt despair, of true and utter feeling, and they open one’s eyes more than anything else in the chapter to the true horror of slavery.

The most emotion-inducing reading this week was the reading about Nat Turner. The account of the uprising was honestly rather difficult to read, mainly because of the unfeeling way the violence was described. Nat Turner clearly felt very strongly about his need to make a change, but the way he and his followers went about it is shocking. The chapter gave an account of the attack on a family, including an infant, and it was heart wrenching to read the cold detachment with which such horrible actions were described (Sernett 94).

In sharp contrast, Frederick Douglass’s chapter was filled with incredibly heartfelt words. He describes eloquently and passionately what the difference is between true Christianity and the religion of the slaveholders. He describes what he calls “horrible inconsistencies”, as the people in power around him display one thing when practicing religion, and an entirely different persona the rest of the time (Sernett 106). Douglass speaks of this two-sided existence as “the climax of all misnomers, the boldest of all frauds, and the grossest of all libels” (Sernett 106). It is incredible to read how fervently Douglass speaks of this difference between true religion, which he speaks of with devotion, and the hypocritical actions of the people around him.

The difference between these two accounts makes each even more unique. The chapter about Nat Turner is very stark, with little emotion save for the devotion felt throughout the entire account. The chapter about Frederick Douglass is quite emotional, and his sincere words make his point even more memorable.

The most striking divide in the readings for this week was the controversy between those that focused purely on the obstacles to spreading a religious education to the slaves and those that considered it an important duty to do so, despite the problems facing the task. The three chapters that we read in Sernett’s African American Religious History: A Documentary Witness were written about or by leaders of different churches that sought to convert as many people as possible. Each seemed to find the task of spreading religion not one to fear or neglect, but one that was extremely important and worthwhile. They listed the obstacles, just as the reading from Raboteau’s “Cathechesis and Conversion” did, but the three chapters seemed to be focused more on the need for conversion than on excusing the lack of it. Jupiter Hammon in chapter four of Sernett’s work, in particular, seems to sense the need for religion. In his letter, he encourages his brethren to seek religion and describes to them the importance of following the Bible.

In contrast, Albert Raboteau’s “Cathechesis and Conversion” seems to focus entirely on the obstacles and reasonings given for the limited number of conversions, and imparts none of the sense of honor and duty that the accounts in Sernett’s work contain. It lists the various problems faced by the religious groups that attempted to spread religion to as many as possible, as well as the many excuses and complaints given by the owners of slaves. Raboteau speaks also of the adaptations the religious groups had to make to appease the slave owners even when they did make progress, due to the reluctance of the slave owners (Raboteau 103).

The contrasting perspectives are most apparent when one compares the hope and sense of importance that one can feel in Jupiter Hammon’s advice written in his letter with the extensive account of problems given by Raboteau. Raboteau lists problems such as distance between churches and lack of cooperation from slave owners (Raboteau 105), but Jupiter Hammon advises his audience to work towards finding religion despite problems presented by their situation (Sernett 40). This contrast helps readers to see how difficult progress was to make, despite the best attempts of those who wished to further it.

The part of the reading that I found most intriguing was the account by Francis Le Jau, in chapter three of Milton C. Sernett’s African American Religious History: A Documentary Witness. His account of his church and of his efforts to convert various members of his community was eye-opening as to the difficulties posed by the resistance of society and by the planters within the society (Sernett 25). Francis Le Jau struggled to convert more members to his church despite the resistance, though he faced great trepidation throughout society regarding the effect of educating the slaves. He did manage to convert and baptize a few, a success he recorded with pride in his letters. It was also interesting to read the measures that Francis Le Jau put in place in order to satisfy the reservations of society, such as requiring the consent of the planter who owned the slave, as well as ensuring that he clarified the purpose of baptism before proceeding to baptize the converted new member of the congregation (Sernett 26).

Le Jau’s account stood out from the other readings for this week due to his focus on his religion and spreading it despite the resistance from those around him. The other accounts we read this week involved accounts of native religious practices, as well as the adaptations and changes that happened within those practices, but it was interesting to read of Le Jau’s lack of focus on native religions but rather on the best methods of converting as many people as possible to his church. His clear focus and sense of purpose, which prevailed even over the obstacles before him, provided a fascinating contrast to the perspectives of the other readings.

I found a picture of Francis Le Jau’s church: http://www.loc.gov/pictures/item/csas200803881/.