Lacy K. Ford Deliver Us from Evil, The Slave

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Do celu tam się wysiada. Lec Stanisław Jerzy (pierw. de Tusch-Letz, 1909-1966)
A bogowie grają w kości i nie pytają wcale czy chcesz przyłączyć się do gry (. . . ) Bogowie kpią sobie z twojego poukładanego życia (. . . ) nie przejmują się zbytnio ani naszymi planami na przyszłość ani oczekiwaniami. Gdzieś we wszechświecie rzucają kości i przypadkiem wypada twoja kolej. I odtąd zwyciężyć lub przegrać - to tylko kwestia szczęścia. Borys Pasternak
Idąc po kurzych jajach nie podskakuj. Przysłowie szkockie
I Herkules nie poradzi przeciwko wielu.
Dialog półinteligentów równa się monologowi ćwierćinteligenta. Stanisław Jerzy Lec (pierw. de Tusch - Letz, 1909-1966)

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.” 45 Mississippi Methodistpastor John Jones shared Flint’s assessment of pre- white opinion in the region,noting that before , most Mississippi evangelicals judged slavery a “great social,political and religious evil” and reasoned that while “it had to be endured for thepresent,” it “ought, as soon as possible[,] be removed.” 46Jones’ own evolution on the issue refl ected that of the region.Before his conver-sion to the evangelical cause, Jones harbored no reservations about slavery.Before heembraced religion, Jones recalled, he “thought it was right for us to have as many ofthem [slaves] as we could get.” Jones admitted that he “took a pleasure in the govern-ment of them, even when I had to use some violence to keep them in subjection.”When he converted to Methodism, however, Jones began “to look on slavery as agreat moral evil,” and he wrote and spoke of the “curse of negro slavery.” Jones wentso far as to claim that “few professors of Christianity,” whether from the “laity orclergy,” ever even thought “of attempting the justifi cation of African Slavery.fromHoly Scripture” prior to the s.During the s, however, the terms of debatewith opponents of slavery changed.Jones familiarized himself with Smylie’s defenseof slavery, and in  Jones wrote in his journal, “More mature experience and amore thorough examination of the whole subject ha[ve] greatly modifi ed my viewson slavery.” 47Another evangelical Methodist, William Winans, the religious leader of the coloni-zation movement in Mississippi, followed a similar path in his views on slavery.Beforehis evangelical conversion, the Pennsylvania-born Winans considered blacks “an infe-rior race of human beings.” After his conversion, Winans arrived in the MississippiTerritory in  and quickly became one of the most eff ective evangelical preachersin the area.Early in his career, Winans’ views ran strongly toward egalitarian positions,and he demonstrated a willingness to chastise masters who mistreated their slaves.God, Winans decided, was “no respecter of persons or color or condition.” Winansresponded to this insight by throwing himself aggressively into a ministry to slaves insouthwestern Mississippi.During this ministry, Winans observed fi rsthand the “deepand ardent” piety of many slaves, whom the evangelist confi dently declared “children ofGod by faith, and heirs to the promise of life eternal through Christ Jesus.” Late in thes, Winans emerged as the most active champion of colonization in Mississippi,and he ultimately became one of the key organizers of a modestly successful coloniza-tion society centered in Natchez.Winans remained a champion of colonization wellinto the s, even after the new abolitionist attack on slaveholders destroyed mostof whatever support the colonization movement had enjoyed in Mississippi.Yet inan  exchange of letters with abolitionist Gerrit Smith, a frustrated Winans com-plained bitterly that “by disgusting the white man against every measure” that advancedthe cause of gradual emancipation, the radical abolitionists had actually strengthenedslavery in the region.Winans fi nally endorsed slavery openly in the early s in theface of growing public hostility toward colonization.48T H E I D E O L O G I C A L R E C O N F I G U R A T I O N O F S L A V E R Y I N T H E L O W E R S O U T H519Alabama’s Basil Manly had also changed his views on slavery over time.As ayoung man in , the North Carolina native had referred to slavery as an “evil”under which the nation had “long groaned,” and he urged serious consideration ofcolonization as a gradual remedy.49 Educated with the slaveholding gentry at SouthCarolina College, where he fi nished at the top of his class, Manly was ordained asa Baptist minister soon after his graduation, and he quickly accepted a congrega-tion in Edgefi eld, where he ignited a successful revival.His work there attracted theattention of an aging Richard Furman, who recommended Manly as his successorat First Baptist in Charleston.In , Manly followed Furman as senior pastor ofFirst Baptist, where he served for eleven years before assuming the presidency of theUniversity of Alabama in .Over time, Manly abandoned his insistence thatslavery was an evil and his sympathy for colonization diminished as he emerged asa staunch advocate of paternalism, including Charles Jones’ plans for the systematicreligious instruction of slaves, in both Charleston and Alabama.Late in his careerManly became a strong advocate of secession.50The circumstances surrounding James Smylie’s development of an avowedlyproslavery argument during the s also revealed much about the process of theideological reconfi guration of slavery in the old Southwest.Born in North Carolinaand educated at David Caldwell’s log college in the Piedmont, Smylie moved tothe Mississippi Territory in .By , the Presbyterian minister had put downroots in Amite, a cotton-growing county in southwestern 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