NOTES
143 Notes introduction 1. George Gilman Smith, The Life and Letters of James Osgood Andrew . . . , 81–83. 2. Ibid., 16–22. 3. Ibid., 306–308, 311–313. 4. Ibid., 495. Some of the most well-known arguments for slavery as a vehicle for salvation include H. B. Bascom, Methodism and Slavery . . . ; E. N. Elliott, ed., Cotton is King . . . ; William A. Smith, Lectures on the Philosophy and Practice of Slavery . . . 5. Smith, Life and Letters of Andrew,154. 6. Ibid., 229, 232. 7. Smith, Life and Letters of Andrew, 229, 377; Luther Lee and E. Smith, eds., The Debates of the General Conference, of the M.E. Church, May, 1844, 303–304, 390; C. C. Goen, Broken Churches, Broken Nation: Denominational Schisms and the Coming of the American Civil War, 82. 8. James O. Andrew, “The Southern Slave Population. Review” Methodist Magazine and Quarterly Review 8 (New York: J. Emory and B. Waugh, 1831), 316–318. Andrew’s message contrasted with other popular southern proslavery arguments. For a secular source, see George Fitzhugh, Sociology for the South, or the Failure of Free Society. For more complete studies of this secular mindset, see also Robert William Fogel, Without Consent or Contract: The Rise and Fall of American Slavery; Eugene D. Genovese, The Political Economy of Slavery: Studies in the Economy and Society of the Slave South; and David Brion Davis, Inhuman Bondage : The Rise and Fall of Slavery in the New World. For more on evangelical defenses of slavery, see John Patrick Daly, When Slavery Was Called Freedom: Evangelicalism, Proslavery, and the Causes of the Civil War. 9. For instance, Andrew recounted the story of Henry Evans, a black man from Fayetteville , Georgia, as a perfect example of the saved slave’s behavior. Evans obeyed his master in every way except when he ordered him not to attend Methodist meetings. According to Andrew, Evans calmly explained to his master, “I am willing to obey you in every thing else, but, master, I must go to meeting; if you correct me, I’ll bear it, but I cannot neglect going to meeting—I must serve God.” In this account, Andrew granted the slave the right to disobey and overturned the traditional master-slave relationship, creating a new arrangement based on their equality as God’s children (James O. Andrew, Miscellanies, 325–326). 144 Notes to Pages 5–13 10. James O. Andrew, Family Government: A Treatise on Conjugal, Parental, and Filial Duties, 25–35, 40, 135. 11. Bertram Wyatt-Brown, Southern Honor: Ethics and Behavior in the Old South, 15. 12. For an excellent discussion of the complexities of mainstream southern honor culture, mastery, and manhood, see Craig Thompson Friend and Lorri Glover, “Rethinking Southern Masculinity,” vii–xvii. 13. Andrew, Miscellanies, 144, 177, 225. 14. Ibid., 225, 306, 381. 15. Ibid., 231, 345–347. 16. Sources that discuss this shift in Methodist policy regarding slavery and slaveholders in more detail include Cynthia Lynn Lyerly, Methodism and the Southern Mind, 1770–1810, 22, 36, 49–50, and Donald Mathews, Slavery and Methodism: A Chapter in American Morality, 1780–1845. 17. Christine Heyrman pays particular attention to the tension between Protestant preachers and slave owners who viewed these evangelicals as unmanly or as threats to the social status quo. For her views on how ministers overcame secular male skepticism, see Southern Cross: The Beginnings of the Bible Belt, 206–252. Donald Mathews provides a persuasive argument as to the southern evangelical position on slavery and the contradictions inherent to their perspective (Religion in the Old South, 136–184). For more on the sectional division of Protestant churches in the years preceding the Civil War, see C. C. Goen, Broken Churches, Broken Nation; Mitchell Snay, Gospel of Disunion: Religion and Separatism in the Antebellum South. Early accounts of the Methodist schism presented both northern and southern perspectives. Northern attitudes are represented by Luther Lee and E. Smith, “Review,” in The Debates of the General Conference, and the southern defense is represented by H. B. Bascom , Methodism and Slavery. Later, John Nelson Norwood provided an account of the effect of slavery and ecclesiastical disputes on the separation in The Schism in the Methodist Episcopal Church, 1844. chapter one 1. O. P. Fitzgerald, John B. McFerrin: A Biography, 11. For a comprehensive discussion of evangelical notions of gender and family hierarchy in yeoman and planter households, see Stephanie McCurry, Masters of Small Worlds: Yeoman Households, Gender Relations, and Political Culture of the Antebellum South Carolina Low Country. 2...
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