You must take it up on Christian ground, and fight against it with Christian weapons, whilst your feet are shod with the preparation of the gospel of peace.
Grimké is calling her readers into action; she is asking the women to fight slavery through prayers. She is implying in that it is morally right to suppress slavery even if it is against the civil law.
The women of the South can overthrow this horrible system of oppression and cruelty, licentiousness and wrong. Such appeals to your legislatures would be irresistible, for there is something in the heart of man which will bend under moral suasion. There is a swift witness for truth in his bosom, which will respond to truth when it is uttered with calmness and dignity.
In this passage, Angelica Grimké stimulates spirituality in the women's ability to suppress slavery. She encouraged the women to appeal to the government and men's moral sense, not with cruelty, but with "calmness and dignity". Her statements are very powerful in uplifting the women's spirit to fight for what is morally and legally righteous.
We must come back to the good old doctrine of our fore fathers who declared to the world, “this self evident truth that all men are created equal, and that they have certain inalienable rights among which are, life, liberty, and the pursuit of happiness.” It is even a greater absurdity to suppose a man can be legally born a slave under our free Republican Government, than under the petty despotisms of barbarian Africa. If then, we have no right to enslave an African, surely we can have none to enslave an American; if a self evident truth that all men every where and of every color are born equal, and have an inalienable right to liberty, then it is equally true that no man can be born a slave, and no man can ever rightfully be reduced to involuntary bondage and held as a slave, however fair may be the claim of his master or mistress through wills and title-deeds….
In this part, Grimké connects religious arguments to the founding principles of the “free Republican government” and invoked wordings from the Declaration of Independence: “all men are created equal, and that they have certain inalienable rights among which are, life, liberty, and the pursuit of happiness.” She argued that if it is illegal to enslave a person from Africa, then it is unreasonable to declare that it is okay enslave people in the United States. During that time, the Northern states passed the Fugitive Slave Act where the law required Americans to turn over runaway slaves. However, Southern states also passed a law declaring it illegal to free slaves. Here, Grimké is encouraging women from the Southern states to go against this law and stand up for the greater good.
I ask you now, for the sake of former confidence and former friendship
Angelina Grimké wrote her appeal in a personal tone; she addressed the readers- Southern women as friends and sisters in Christ.
Be not afraid then to read my appeal; it is not written in the heat of passion or prejudice, but in that solemn calmness which is the result of conviction and duty. It is true, I am going to tell you unwelcome truths, but I mean to speak those truths in love, and remember Solomon says, “faithful are the wounds of a friend.” I do not believe the time has yet come when Christian women “will not endure sound doctrine,” even on the subject of Slavery, if it is spoken to them in tenderness and love, therefore I now address you.
During those times when women’s public opinion is unwanted and women were expected to keep quiet, it must be risky and difficult to convince the Southern women to change their mind and participate in antislavery activities. I admire Grimké’s courage and determination to urge others to oppose slavery in spite of the odds. In this part, her statement encouraged her readers to take action- not drastic or violent, but with Christian love and compassion.
‘But I feel an interest in you, as branches of the same vine from whose root I daily draw the principle of spiritual vitality—Yes! Sisters in Christ I feel an interest in you, and often has the secret prayer arisen on your behalf, Lord “open thou their eyes that they may see wondrous things out of thy Law”—It is then, because I do feel and do pray for you, that I thus address you upon a subject about which of all others, perhaps you would rather not hear any thing
In this part, Angelina Grimké continuous to define her position as a noble Christian and Southerner to influence other Southern women to listen to her message.
RESPECTED FRIENDS, It is because I feel a deep and tender interest in your present and eternal welfare that I am willing thus publicly to address you. Some of you have loved me as a relative, and some have felt bound to me in Christian sympathy, and Gospel fellowship; and even when compelled by a strong sense of duty, to break those outward bonds of union which bound us together as members of the same community, and members of the same religious denomination, you were generous enough to give me credit, for sincerity as a Christian, though you believed I had been most strangely deceived. I thanked you then for your kindness, and I ask you now, for the sake of former confidence and former friendship, to read the following pages in the spirit of calm investigation and fervent prayer. It is because you have known me, that I write thus unto you.
Grimké started with an effective rhetorical appeal to her readers; she established credibility to attract interest from the Southern women by describing her intentions: “It is because I feel a deep and tender interest in your present and eternal welfare that I am willing thus publicly to address you.” Grimké implied that they all belong in one community, and thus, she is concerned about their welfare. She also maintained her readers’ interest by continuously invoking Christian values from her readers in her statement: “some have felt bound to me in Christian sympathy, and Gospel fellowship… in the spirit of calm investigation and fervent prayer.” I find Grimké's introduction very appealing and interesting.
Women were active participants in every aspect of the abolitionist movement. In this document, Angelina Grimké, a former Southerner herself, attempts to persuade Southern women of the immorality of slavery. This tactic, called moral suasion, directed the efforts of abolitionists, especially in the 1830s and 1840s.
Angelina Grimké called upon the Christian women of the south by connecting their Christian beliefs to the abolitionist principles. As a Southern woman herself, she urged other Southern women to apply the values that Christians and women should hold by speaking up against slavery. Grimké used an effective strategy of questioning the women's moral sense by doing the right thing.
for the time was fast approaching when the first should be last and the last should be first.
Those times, most slaves could not read. While Turner learned to read the Bible as a child, and probably it’s the only Book he knew well, I can now understand why Turner relates his rebellion to biblical context. In his revelation, he correlates himself to the Old Testament prophets. He also quoted passages from the Bible. Gray’s record of Turner’s Confessions revealed Turner’s moral sense and justification of his rebellion, which is hard for me to grasp. Nat Turner’s rebellion had to be so intensely horrendous to send a message to the whites. Turner indeed caused others to take action against slavery.
And on the 12th of May, 1828, I heard a loud noise in the heavens, and the Spirit instantly appeared to me and said the Serpent was loosened, and Christ had laid down the yoke he had borne for the sins of men, and that I should take it on and fight against the Serpent, for the time was fast approaching when the first should be last and the last should be first.
This is the part when Turner acknowledged his full participation in the violent crime. Turner, all through his confession, firmly believed in the righteousness of his actions. He did not reveal any motive of revenge or anger. He strongly believe that he is chosen to lead his group and that he received messages and signs on when its time to fulfill his mission. His statements focused on religious and spiritual fanaticism.
And about this time I had a vision—and I saw white spirits and black spirits engaged in battle, and the sun was darkened—the thunder rolled in the Heavens, and blood flowed in streams—and I heard a voice saying, “Such is your luck, such you are called to see, and let it come rough or smooth, you must surely bare it.” I now withdrew myself as much as my situation would permit, from the intercourse of my fellow servants, for the avowed purpose of serving the Spirit more fully—and it appeared to me, and reminded me of the things it had already shown me, and that it would then reveal to me the knowledge of the elements, the revolution of the planets, the operation of tides, and changes of the seasons.
Turner described his vision and how the Spirits talked to him. He said "the sun was darkened-the thunder rolled in the Heavens, and blood flowed in streams"- this seems to be an eclipse or some natural events that Turner perceived and acknowledged as a signal from the Spirits.
Now finding I had arrived to man’s estate, and was a slave, and these revelations being made known to me, I began to direct my attention to this great object, to fulfil the purpose for which, by this time, I felt assured I was intended. Knowing the influence I had obtained over the minds of my fellow servants, (not by the means of conjuring and such like tricks—for to them I always spoke of such things with contempt) but by the communion of the Spirit whose revelations I often communicated to them, and they believed and said my wisdom came from God. I now began to prepare them for my purpose, by telling them something was about to happen that would terminate in fulfilling the great promise that had been made to me—
This part of Turner's confession reflects his firm belief that he was the "chosen one" and that it is his time to fulfill his purpose. Here he also stated that he has influence over his fellow servants whom he has been communicating about the revelations of the Spirit. He states that they believe and said my wisdom came from God. I wonder if any of his fellow slaves questioned him. Did any of them think he is out of his mind? Turner must be a good speaker to convince his followers to join his rebellion.
The Spirit that spoke to the prophets in former days—and I was greatly astonished, and for two years prayed continually, whenever my duty would permit—and then again I had the same revelation, which fully confirmed me in the impression that I was ordained for some great purpose in the hands of the Almighty.
Turner's reply to his lawyer's question- What do you mean by the spirit? -implies Turner's belief that he was chosen to fulfill a mission. He referred to the Spirit that spoke to the prophets in former days as the same spirit who spoke to him. Turner believes he is a modern prophet with a great purpose.
In August, 1831, Nat Turner led a group of enslaved and free Black men in a rebellion that killed over fifty white men, women, and children. Nat Turner understood his rebellion as an act of God. While he awaited trial, Turner spoke with the white attorney, Thomas Ruffin Gray, who wrote their conversations into the following document.
It's hard for me to understand that Turner believes his rebellion as an act of God. How can such a horrible and heinous crime on women and children be an act of God? Our textbook states that he initiated the violence by killing his enslaver, he hit him with an ax on the head. Then led his group in killing 57 white men, women and children on 11 farms. It's cruel and unimaginable. This deadly rebellion as an act of God is hard to grasp.
Therefore let everyone that is out of Christ, now awake and fly from the wrath to come. The wrath of almighty God is now undoubtedly hanging over great part of this congregation: let everyone fly out of Sodom. Haste and escape for your lives, look not behind you, escape to the mountain, lest you be consumed [Genesis 19:17].
Edwards established a close connection between his audience and the story of Exodus written in the Bible verse Genesis 19:17. He attempts to associate what is to come and what is written in the Bible.
You probably are not sensible of this; you find you are kept out of hell, but don’t see the hand of God in it, but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are nothing; if God should withdraw his hand, they would avail no more to keep you from falling, than the thin air to hold up a person that is suspended in it….
This part of Edwards’ speech asks his congregation to be conscious and sensitive of their wayward lives. His approach is to awaken those who grew in sin and who became comfortable with their wicked way of life. Edwards prompts his audience who are content to reflect and examine their conscience. He also emphasized that God is in control and their lives depend on Him.
And now you have an extraordinary opportunity, a day wherein Christ has flung the door of mercy wide open, and stands in the door calling and crying with a loud voice to poor sinners; a day wherein many are flocking to him, and pressing into the kingdom of God; many are daily coming from the east, west, north and south; many that were very lately in the same miserable condition that you are in, are in now an happy state, with their hearts filled with love to him that has loved them and washed them from their sins in his own blood, and rejoicing in hope of the glory of God. How awful is it to be left behind at such a day! To see so many others feasting, while you are pining and perishing!
This section of Edwards’ speech has a hopeful and reassuring tone; it focuses on the mercy of God. He imparts that man can either repent and be spiritually redeemed by the mercy of God, or remain in their wicked behaviors and endure the wrath of God.
O sinner! Consider the fearful danger you are in: ’tis a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God, whose wrath is provoked and incensed as much against you as against many of the damned in hell; you hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it, and burn it asunder; and you have no interest in any mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment…
In this part of Jonathan Edward’s speech, the central focus is God’s wrath. He used the word “wrath” several times to emphasize God’s anger and power. In his verse “you hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it, and burn it asunder”, Edwards used graphic mental images to implant in his audience’ minds the urgency to repent and live righteously or go though terrifying consequences in hell.
Jonathan Edwards catalyzed the revivals known as the Great Awakening. While Edwards was not the most prolific revivalist of the era—that honor belonged to George Whitefield—he did deliver the most famous sermon of the eighteenth century, commonly called “Sinners in the Hands of Angry God.” This excerpt is drawn from the final portion of the sermon, known as the application, where hearers were called to take action.
Jonathan Edwards indeed delivered not only the most famous, but I must say a very effective sermon that considerably threatened the people about what possibly awaits those who continue with their sinful ways. He delivered a powerful speech that is hard for any audience or listener to ignore. The imagery he used instilled fear and caused self-reflection; his words were merely persuasive it made the congregation weep and repent.
Jonathan Edwards indeed delivered not only the most famous, but I must say a very effective sermon that considerably threatened the people about what possibly awaits those who continue with their sinful ways. He delivered a powerful speech that is hard for any audience or listener to ignore. The imagery he used instilled fear and self-reflection; his words were merely persuasive it made the congregation weep and repent.
Jonathan Edwards indeed delivered not only the most famous, but I must say a very effective sermon that considerably threatened the people about what possibly awaits those who continue with their sinful ways. He delivered a powerful speech that is hard for any audience or listener to ignore. The imagery he used instilled fear and self-reflection; his words were merely persuasive it made the congregation weep and repent.