While many Northern pulpits remained silent on the slavery issue in the 1850’s—and Southern pulpits spoke only in defense of the institution—the Fugitive-Slave Law of 1850 roused protest from many Northern preachers. Then, in 1854, with the passage of the dreaded Kansas-Nebraska bill, outrage erupted in Northern pulpits.
Conservative editors and politicians—meaning those favorable to slavery, or unwilling to pursue force in eliminating the penitentiary culture—continued to deplore any criticism of slavery in American pulpits. Henry Ward Beecher, however, championed the outspoken pulpiteers and emboldened the timid by saying that “any topic introduced into the pulpit became thereby consecrated.” (Impressible Conflict), pp. 260-261)
That may not be true, as shown in the preaching in many black churches today. Black preachers have honed their pulpits into defiant cries against what they consider unfair treatment by whites and other minorities—particularly Asian immigrants, who have shown a remarkable willingness to EARN their way into American culture.
The cry in such churches today is: “Don’t judge black men on the streets”; “I can’t breath”; “My hands are up.” Pro athletes join the chorus, wearing the same messages on their jerseys. It’s hilarious: black millionaire athletes have so little in common with working-class blacks, let alone welfare-class blacks. But it’s a “feel-good” way to show support, since it costs nothing beyond a slogan. Not many successful black athletes have taken the time and spent the money Magic Johnson has in renewing the economies of their communities. It’s always easier to let someone else do it, particularly an Uncle Sam represented by politicians who freely trade money for votes. Black churches today are often little more than adjuncts of the U.S. Welfare Department instead of being submissive to the Holy Spirit by evangelizing their communities. Little wonder Islam has enjoyed success among American blacks. God won’t use a church evangelistically that has become a religio-politico organization.
Those black churches also regularly welcome white liberal politicians into their pulpits. Question: when have any politicians, let alone liberal politicians, had any message appropriate to pulpits supposedly committed to Jesus Christ’s Gospel? Of course, those politicians assure the blacks of their continued financial support if kept in office. But when has it been necessary for independent-thinking people to rely on government handouts?
A point of fact missed in all the protest marches today. A few exceptions exist to this rule, which only proves the rule: cops do not chase anyone unless he runs away; they do not use physical force to subdue anyone unless he fights handcuffs and arrest. And in any physical confrontation, cops are armed to harm or kill violent people; which should force compliance, not more violence, in the one arrested. And, while cops do not purposefully target anyone on the streets, they now that thugs, drug dealers, prostitutes and other lawbreakers use the streets to ply their trade; which is why most confrontations occur in public, in the raw, not in sanitized interview rooms or courtrooms.
A big change has occurred in America. In the 1850’s white pulpits railed against slavery. In 2014’s black pulpits rail against inadequate monies coming from the United States’ Treasury into their churches and supposedly into their communities. It doesn’t take a genius to know that 1850 pulpits, from a high moral position, attacked a real wrong; while 2014 attacks, from self-centered motives, merely a perceived wrong.