Garrett Nagaishi, Brigham Young University
Social and Behavioral Sciences
Ottobah Cugoano, one of the many black voices from the eighteenth-century Atlantic world, professed that he and millions of other slaves “look for our help and sure deliverance to come from God Most High” (Ottobah Cugoano, Thoughts and Sentiments, 144) Cugoano’s zeal was not unique – many black writers in Europe and the Americas likewise found peace in religious devotion that transcended geographical and cultural boundaries. Yet despite the promises of salvation and peace that religion offered to its followers, slaves were constantly forced to reconcile an uncomfortable reality: that the religion which they literally clung to for dear life was the same faith that their unmerciful masters professed. How were slaves able to come to terms with the blatant shortcomings of religious rhetoric? And for the slave who was not born into Christianity, what kind of connection did he form with his new religion that enabled him to see past the ironies? My paper suggests that the very nature of Christianity presupposed the fallibility of human nature and encouraged the most abject person to rise above adversity with hope in Jesus Christ. For those slaves who were not born into the religion, their close contact and interaction with Christian slaves created a support system among slaves which was based on Christian theology. Furthermore, many slaves crossed the infamous Middle Passage during their infancy and youth, an impressionable period of life, which would have enabled Christianity to more readily appeal to the slave’s psyche. Thus, for many slaves in the eighteenth century, sinful masters and hypocritical evangelists were not seen as a stumbling block to faith; rather, they confirmed the necessity of Christian faith as God’s prescribed method for overcoming an otherwise miserable existence.