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COMMENTARY: Biblical silence about slavery leaves lasting questions today

NNPA NEWSWIRE — ‘By the mid 19th Century, the majority of slaves had been introduced to Christianity, although most still could not read the Bible based on illiteracy and the fact that in several states in the Deep South, the White aristocracy discouraged Black persons from meeting in prayer. In 1832, the Rev. Charles Colcock Jones published the book “How To Make A Negro Christian,” a sort of guide to slave owners on how to introduce the precepts of Jesus while instilling abject servitude upon their property.

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By Merdies Hayes, Our Weekly News Editor

The little girl was guilty of nothing more than hunger. When she was denied sustenance, she made the fatal mistake of demonstrating insolence, and for that infraction, her punishment appeared inconceivable. But it happened.

The St. Louis Republican newspaper ran a article in the fall of 1844 recounting the flogging and heinous treatment that led to the death of an 8-year-old child:

“On Friday last, the coroner held an inquest at the house of Judge Dunica, a few miles south of the city, over the body of a Negro girl, about 8 years of age, belonging to Mr. Cordell. The body exhibited evidence of the most cruel whipping and beating we have ever heard of. The flesh on the back and limbs were beaten to a jelly—one shoulder-bone was laid bare—there were several cuts, apparently from a club, on the head—and around the neck was the indentation of a cord, by which it is supposed she had been confined to a tree.

A brutal fate for a child

“She had been hired by a man by the by the name of Tanner, residing in the neighborhood, and was sent home in this condition. After coming home, her constant request, until her breath, was for bread, by which it would seem that she had been starved as well as unmercifully whipped. The jury returned a verdict that she came to her death by the blows inflicted by some persons unknown whilst she was in the employ of Mr. Tanner. Mrs. Tanner (an eyewitness) has been tried and acquitted.”

Records reveal that a slave named Cornelia was charged with being an accomplice of Mrs. Tanner in the murder of the little girl. In admitting her participation, Cornelia said she was “compelled to take part” in the murder and said Mrs. Tanner ordered her to restrain the child while she tied the girl to a tree. She was held there for five days and they denied the girl any food or water. The child was whipped each day and forced to lie bloodied and convulsing throughout the night until she was eventually returned to her master and died from her injuries.

Many Christians would naturally wonder what would Jesus say about this form of brutality perpetrated against a child? Jesus was a great reformer, and he certainly identified with the poor and downtrodden and has urged his followers for two millennia to do the same. During the time when the Holy Land was occupied by foreign power, Jesus taught his countrymen how to maintain their dignity. For instance, when religious leaders were corrupt, he called them into account.

Why was Jesus silent about slavery?

But Jesus never spoke a single word against slavery. And although it would take roughly 2,000 years until most of the world would realize how immoral slavery is, Jesus knew then that slave-owners would use the Old Testament to justify the practice. Many people believe that one clear word from Jesus condemning slavery could have prevented the misery of millions of people. So why didn’t he speak out against it?

Slavery was brutal, and Jesus knew that full well. Because he never condemned the practice, people might hope that he thought of it in relatively benign forms that are sometimes found in the Old Testament. Not exactly. When Jesus spoke about the relationship between slaves and masters, he relied on the fact that violence and abuse against captives were the order of the day.

A typical example of this might found in Luke 12:47-48: “The servant who knows the master’s will and does not get ready or does not do what the master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows.”

When Jesus conducted his ministry, it was widely believed that such outcomes would be the result of certain methods to, in other words, “scare people” into submission to God. Like the slave or servant, we would be physically harmed if we’re not good enough. There are several parables like this in the Gospels. Matthew 18:23-35 says we will be “jailed and tortured.” Matthew 25:14-30 says we will be “cast into the other darkness where there will be weeping and gnashing of teeth.” The Book of Matthew goes even further in chapter 24, verses 45-51 in that the disobedient servant/slave will be “cut in pieces.” These excerpts from Scripture may indicate how Jesus pictured masters treating their slaves.

Following the ‘Golden Rule’

When Jesus gave the Golden Rule (“love your neighbor as yourself”) or (do to others what you would have them do to you”), most people naturally believe he implied that slavery was wrong. In other words, if we should treat others as we want them to treat us, that means that we shouldn’t enslave them. While this is obvious in the 21st Century—and had even become clear to abolitionists in the 19th Century—this ideal was not obvious to large swaths of those who would abide by America being “founded as a Christian nation.”

Jesus did not invent the Golden Rule. Rather, he was quoting from verse 18 of the passage in Leviticus 19:11-18 where the same principle, “love your neighbor as yourself” effectively sums up the other commands in that passage. This is much like how Jesus said that the Golden Rule sums up the “law and the prophets” (Matthew 7:12 and Matthew 22:36-40). At that time, Jesus’ audience would have known that he was quoting from Leviticus, one of the Five Books of Moses (the Torah), which commanded Israel to “invade and enslave distant cities,” and, in particular, Exodus which said that slaves are merely property and may be severely beaten “for just shy of two days” when their behavior would merit such a response.

In the minds of Jesus’ audience, it would have been far from obvious that the Golden Rule outlawed slavery because the two concepts had coexisted in the Scriptures—presumably without contradiction—for centuries. At a minimum, modern civilization could say that if Jesus meant the Golden Rule as a command to abolish slavery, then millions of slaves in the next 2,000 years would have wished he had made his intent far more obvious.

‘How to Make A Negro Christian’

‘By the mid 19th Century, the majority of slaves had been introduced to Christianity, although most still could not read the Bible based on illiteracy and the fact that in several states in the Deep South, the White aristocracy discouraged Black persons from meeting in prayer. In 1832, the Rev. Charles Colcock Jones published the book “How To Make A Negro Christian,” a sort of guide to slave owners on how to introduce the precepts of Jesus while instilling abject servitude upon their property.

Jones was popularly referred to as the “Apostle of the Blacks.” In one passage from his book, he explained how the typical slave owner could use Scripture to hold sway over his captives:

“And having our plantation, the time and persons of our servants wholly under our control, we can arrange the manner and frequency of our instructions, as we please, and the period of these instructions with as much punctuality, and with as little interruption, as we can arrange the morning and evening devotions of our own fireside. Our very children might become, to some extent, teachers, by reading to them plain portions of the Bible, or plain tracts and things of such sort.”

Further, Jones elaborated on why teaching the Gospels to slaves would make them even more obedient and diligent in their daily chores: “Will the authority of the masters be weakened by instructions of this sort? No, it will be strengthened. And we believe that their authority can be strengthened and supported in this way only; for the duty of obedience will never be felt and performed to the extent that we desire it, unless we can bottom it on religious principle. Let them (slave masters) invest a little capital in the minds and hearts of their people (slaves), and it will prove to all concerned, a peace-giving and profitable investment for time and for eternity.”

A ‘double-edged sword’ for African Americans

Some slave owners, however, did not allow their slaves to attend church and ridiculed the notion of religion for slaves because they refused to believe that Black persons had souls. Others forbade their slaves to attend church because, according to John Brown, an ex-slave from Georgia: “White folks ‘fraid the nig*rs git to thinkin’ they was free, if they had churches ‘n things.”

The Christian faith occupies a complicated—and often radicalized—place in the history of African-Americans, namely because it was abused by White colonists and slave traders to subjugate generations of people.

Many scholars have since tried to explain the dichotomy between the brutality of slavery and the benevolence of the Gospels.

“Christianity was a double-edged sword [for African Americans],” said Dr. Lawrence H. Mamiya, co-author of the 1990 book “The Black Church in the African-American Experience.” He explained that long before colonialism and slavery, Africans were practicing Christianity. “On the one hand, Whites wanted to use Christianity to make slaves docile and obedient. On the other, the Africans adapted Christianity for their survival and liberation.”

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Black Artists in America, Installation Three Wraps at the Dixon Gallery and Gardens

TRI-STATE DEFENDER — With 50+ paintings, sculptures and assemblages, the exhibit features artists like Varnette Honeywood from Los Angeles, whose pieces appeared in Bill Coby’s private collection (before they were auctioned off) and on “The Cosby Show.” Also included are works by Alonzo Davis, another Los Angeles artist who opened one of the first galleries there where Black Artists could exhibit. 

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By Candace A. Gray | Tri-State Defender

The tulips gleefully greet those who enter the gates at the Dixon Gallery & Gardens on an almost spring day. More than 650,000 bulbs of various hues are currently on display. And they are truly breathtaking.

Inside the gallery, and equally as breathtaking, is the “Black Artists in America, From the Bicentennial to September 11” exhibit, which runs through Sunday, March 29. This is the third installment of a three-part series that started years ago and illustrates part of the Black experience through visual arts in the 20th century.

“This story picks up where part two left off,’’ said Kevin Sharp, the Linda W. and S. Herbert Rhea director for the Dixon. “This era is when we really start to see the emergence of these important Black artists’ agency and freedom shine through. They start to say and express what they want to, and it was a really beautiful time.”

With 50+ paintings, sculptures and assemblages, the exhibit features artists like Varnette Honeywood from Los Angeles, whose pieces appeared in Bill Coby’s private collection (before they were auctioned off) and on “The Cosby Show.” Also included are works by Alonzo Davis, another Los Angeles artist who opened one of the first galleries there where Black Artists could exhibit.

“Though [Davis] was from LA, he actually lived in Memphis for a decade,” said Sharp. “He was a dean at Memphis College of Art, and later opened the first gallery in New York owned and operated by black curators.”

Another featured artist is former NFL player, Ernie Barnes. His work is distinctive. Where have you seen one of his most popular paintings, Sugar Shack? On the end scene and credits of the hit show “Good Times.” His piece Saturday Night, Durham, North Carolina, 1974 is in this collection.

Memphis native James Little’s “The War Baby: The Triptych” is among more than 50 works featured in “Black Artists in America, From the Bicentennial to September 11” at the Dixon Gallery & Gardens, the final installment of a three-part series highlighting the impact and evolution of Black artists through 2011.

Memphis native James Little’s “The War Baby: The Triptych” is among more than 50 works featured in “Black Artists in America, From the Bicentennial to September 11” at the Dixon Gallery & Gardens, the final installment of a three-part series highlighting the impact and evolution of Black artists through 2011.

The exhibit features other artists with Memphis ties, including abstract painter James Little, who was raised in a segregated Memphis and attended Memphis Academy of Art (before it was Memphis College of Art). He later moved to New York, became a teacher and an internationally acclaimed fixture in the art world in 2022 when he was named a Whitney Biennial selected artist at the Whitney Museum of American Art in New York.

Other artists like Romare Bearden, who had a Southern experience but lived up North, were featured in all three installments.

“During this period of time, he was a major figure,” said Sharp. “He wrote one of the first books on the history of African American art during a time when there were more Black academics, art teachers, more Black everything!”

Speaking of Black educators, Sharp said the head curator behind this tri-part series and Dixon’s partner in the arts is Earnestine Jenkins, Ph.D., an art history professor at the University of Memphis, who also earned a Master of Arts degree from Memphis State University (now UofM).  “We began working with Dr. Jenkins in 2018,” he said.

Sharp explained that it takes a team of curators, registrars, counterparts at other museums, and more, about three years to assemble an exhibit like this. It came together quite seamlessly, he added. Each room conjured up more jaw-dropping “wows” than the one before it. Each piece worked with the others to tell the story of Black people and their collective experience during this time period.

One of the last artists about whom Sharp shared information was Bettye Saar, who will turn 100 years old this year. She’s been working in Los Angeles for 80 years and is finally getting her due. Her medium is collages or assemblages, and an incredible work of hers is on display. She’s married to an artist and has two daughters, also artists.

The exhibit catalogue bears some of these artists’ stories, among other scholarly information.

The exhibit, presented by the Joe Orgill Family Fund for Exhibitions, is culturally and colorfully rich. It is a must see and admission to the Dixon is free.

Visit https://www.dixon.org/ to learn more.

Fun Facts: An original James Little design lives in the flooring of the basketball court at Tom Lee Park, and he makes and mixes his own paint colors.

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Grief, Advocacy, and Education: A Counselor Reflects on Black Maternal Health

SAN DIEGO VOICE & VIEWPOINT — Last month healthcare leaders, birth workers, and community members gathered to honor the legacy of Charleston native Dr. Janell Green Smith, a nurse-midwife and doctor of nursing practice who died in January from childbirth complications. She had participated in more than 300 births and specialized in helping Black women give birth safely.  

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By Jennifer Porter Gore | Word-In-Black | San Diego Voice and Viewpoint

In 2024, the number of U.S. mothers who died as a result of pregnancy or childbirth dropped compared to 2023. But while slightly fewer Black mothers died that year, they still had three times the mortality rate of white women.

South Carolina’s rates of maternal deaths outpaced even the national rates. In fact, the state’s overall rate of maternal deaths between 2019 and 2023 was higher than all but eight states and the District of Columbia.

Last month healthcare leaders, birth workers, and community members gathered to honor the legacy of Charleston native Dr. Janell Green Smith, a nurse-midwife and doctor of nursing practice who died in January from childbirth complications. She had participated in more than 300 births and specialized in helping Black women give birth safely.

Her death shocked the community and her colleagues who are determined to address concerns about Black maternal health. The event also covered the importance of protecting mental health during grief and of men’s role in solving the maternal health crisis.

As both a therapist and a father, Lawrence Lovell, a licensed professional counselor and founder of Breakthrough Solutions, discussed ways the event’s attendees could process their grief over Green Smith’s death. He also shared ways male partners can advocate for women’s maternal health during pregnancy and childbirth.

Lovell spoke not just as a therapist but also as a father whose own family had briefly crossed paths with Green Smith. The event, he said, emerged organically from a moment of collective mourning.

Despite the grief, “it was still, like, a really beautiful event, a much-needed event, and it almost felt like we were all giving each other a collective family hug,” says Lovell.

His connection to Green Smith, Lovell says, was brief but meaningful during his wife’s pregnancy with their second child. Green Smith was practicing at the same birthing center where they had their child. She began practicing in Greenville a short time later.Even that short connection carried significance for Lovell, given the small number of Black maternal health professionals.

Lovell did not initially plan to become a mental health practitioner; he chose the career path after graduating from college, when someone suggested he consider psychology. His interest deepened when he noticed how few Black men work in mental health.

“Being Black man and playing football in college, there weren’t a lot of people that look like me talking about mental health,” says Lovell. “[I wanted] to give people that look like me an opportunity to work with someone that looks like them.”

Working with Expectant and New Parents

Lovell often counsels couples preparing for parenthood by, helping partners understand what a successful pregnancy, childbirth, and postpartum recovery look like. That often means helping women manage postpartum depression.

As a man, Lovell says, it’s “humbling” that a woman “just trusts me enough to work with me through their pregnancy or their postpartum recovery.”

In his work, Lovell has noticed how few men understand pregnancy before they experience it with their partner. Because early pregnancy symptoms are often invisible, he says, men may underestimate how much support a mom-to-be actually needs.

“Sometimes they may not realize they don’t know much about pregnancy and what to expect in those three trimesters,” Lovell says. “I tell a lot of the men that just because you can’t see [she’s pregnant] doesn’t mean that she won’t appreciate your intense support in that first trimester.”

Education about pregnancy and postpartum recovery, he says, can change how men support their partners.

Teaching Advocacy in the Delivery Room

Another major focus of Lovell’s counseling is preparing men to advocate for mothers during labor.

“Helping men understand what pregnancy looks like: what delivery is going to look like, and what are the realistic expectations that I should have of myself in postpartum,” he says.

Lovell encourages partners to be honest about their expectations for what will happen during delivery. He helps them prepare for the big day by discussing the birth plan and knowing how to quickly recognize problems. Clear communication, he says, prevents misunderstandings.

He regularly trains men to ask their partners detailed questions about their expectations during and after pregnancy. Advocacy in medical settings can be especially important and requires attention to details the mother may not be able to address.

“It’s always important to fine-tune things and truly understand what helps your partner feel most supported,” Lovell says. “Instead of guessing, you should ask.”

Lovell recalls a moment during the birth of his first child when he had to take that role.

During the delivery, “I felt like something wasn’t as sanitary as I’d like it to be,” he says. “I asked, ‘Hey, can you switch those out? Can you change your gloves?’”

Lovell has a succinct but powerful message he regularly shares with clients’ families, and he shared it with attendees at last month’s event.

“Just to believe women,” he says. “I’ve worked with different couples, and sometimes I’m not really sure that there’s enough empathy from the men.”

That includes how women express pain.

“If a woman says, ‘my pain is at a nine,’ just because how you would express yourself at a nine is different than how she’s expressing herself at [that level] doesn’t mean you shouldn’t believe her,” he says.

Empathy, he says, can change outcomes far beyond the delivery room.

“We’ve got to believe women when they’re talking about their experiences and their feelings and their pain,” he says. “I think there’s a lot that we can prevent if we empathize better.”

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Future of Florida’s Black History Museum in Limbo

JACKSONVILLE FREE PRESS — A proposal sponsored by Tom Leek, a Republican from Ormond Beach, has now passed the Senate in back-to-back legislative sessions. But the House version, filed by Kiyan Michael, a Jacksonville Republican, did not receive final approval in either year, effectively stalling the effort.

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Jacksonville Free Press

Plans to establish a long-awaited Black history museum in Florida are once again on hold after legislation needed to advance the project failed to clear the state House for a second consecutive year, despite repeated approval in the Senate.

A proposal sponsored by Tom Leek, a Republican from Ormond Beach, has now passed the Senate in back-to-back legislative sessions. But the House version, filed by Kiyan Michael, a Jacksonville Republican, did not receive final approval in either year, effectively stalling the effort.

Under Florida law, identical or similar bills must pass both chambers before heading to the governor’s desk. Without House approval, the legislation has been unable to move forward, leaving the project in limbo. Long journey, contested location.

The proposed museum, formally known as the Florida Museum of Black History, has been years in the making, with lawmakers and community leaders framing it as a long-overdue institution to preserve and showcase the state’s African American heritage .A central point of contention has been the museum’s location. St. Augustine — widely recognized as the nation’s oldest city and a site deeply tied to both slavery and early Black history — emerged as the leading contender. Supporters argue the city’s historical significance makes it a natural home for the museum. However, competing interests and regional considerations have fueled debate, slowing consensus among lawmakers.

While the Senate-backed measure has consistently advanced, the lack of alignment in the House has underscored ongoing divisions about how and where the project should take shape.

The holdup in the Florida House appears to be less about opposition to the museum itself and more about a combination of procedural bottlenecks, unresolved structural issues, and lingering disagreements over how the project should be formalized and governed.

Despite the legislative setbacks, Republican Gov. Ron DeSantis has publicly voiced support for the museum. Speaking last month during the unveiling of a statue of abolitionist Frederick Douglass in St. Augustine, DeSantis said the project would move forward “one way or another,” signaling an intent to see the museum built regardless of legislative hurdles.

The anticipated museum has already cleared several hurdles. St. Johns County signed an agreement last year with Florida Memorial University to use the land that once housed its campus last year’s legislative session netted $1 million in funding for St. Johns County to work on planning and design for the museum. However, its anticipated that a million $3 million is needed.

Still, without statutory approval to finalize key components — including governance, funding mechanisms and site selection — the project remains largely conceptual.
With the House bill failing again, the timeline for the museum’s development is unclear. Lawmakers could revisit the proposal in the next legislative session, but any further delays risk pushing the project back several more years. Advocates warn that continued inaction could stall momentum for a museum many see as critical to telling a fuller, more accurate story of Florida’s past. For now, the effort remains paused — caught between political support at the top and legislative gridlock within the Capitol.

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