Christianity in Frederick Douglass Narrative Story

Among slave owners, Frederick Douglass claimed that religious ones were the worst kind (Douglass, Narrative 67). The book Narrative of the Life of Frederick Douglass, written by Douglass himself, presents a vivid account of hypocrisy and cruelty that mars the ways of Christianity. This work was written at times when slavery was starting to become one of the highly controversial issues. Douglass character is a slave who travels from one slave owner to another, learning both about people who perpetuate slavery and himself. He meets an array of characters who are religious slave owners, such as Mr. and Mrs. Auld, who claim to be earnest followers of Christian dogma. To slaveholders, religion is a technique for rationalizing their abysmal ways. To enslaved people, it is the sole source of comfort for their spirits in tough times, trusting God for liberation. Douglass portrayal of Christianity serves to prove that slaveholders misuse Christian beliefs by drawing a powerful comparison between the slave owners and non-slave owners actions motivated by religion.

The role of Christianity in the presented narrative is a double-edged sword. The two strata of people, enslavers and enslaved people, use the Bible to suit their circumstances (Douglass, Narrative 11). On the one hand, it is weaponized against slaves, justifying slaverys existence by using the instance of God accepting slavery as a way of life when He cursed Ham. On the other hand, enslaved people used religion as a means to maintain hope and happiness in trying times. The literary device of first-person narrative allows readers to be assured of the writers knowledge of the topic, credibility, and authenticity. Consequently, the depiction of religious slave owners cruelty stands out more prominently and dramatically.

On the other hand, slaves were able to find hope and support in Christianity. They have established a Sabbath school where they could learn how to read and write, giving the pupils hope for a brighter future in the name of the Lord. There are many instances where Douglass depicts Christian slave owners unbridled violence and disregard for Christian virtues. One such example is when class leaders Wright Fairbanks and Garrison West came to destroy the Sabbath school. Douglass employs sarcasm by calling the leaders humble followers of the Lord Jesus Christ to further emphasize the juxtaposition between the varying agendas (Douglass, Narrative 70). This example shows that depending on the persons inclination, one set of principles can be interpreted differently.

Another such example presents the character development of Mrs. Auld. At first, Douglass describes Mrs. Aulds heavenly demeanor as a lady who maintained the ideal standard that all Christian women should uphold. She is depicted as having a face with a heavenly smile since she could treat enslaved people in complete equality by allowing them to make eye contact with her (Douglass, Narrative 33). Shortly after her spouse instructs her on slave treatment, she transforms from an angel to a diabolical persona, and her face becomes demonic rather than angelic (Douglass, Narrative 34). Her transformation shows the corrupting nature of slavery and the fact that slave owners were willing to bend their moral principles to fit slavery into their lives.

Slaveholders bent not only their moral standards but also the standards postulated by the Bible. They rationalized the existence of slavery by using passages from the Bible but fully disregarded the notions of Christianity, such as kindness, humility, and charity. Douglass, understanding these notions, does not find guilt in Christianity for such atrocities but rather expresses gratitude to God (Ehlert 12). Slavery can never be consistent with or exist in the presence of authentic Christianity under any circumstances. Christian principles contradict the act of unrewarded servitude, creating a sense of hypocrisy in slaveholders actions.

The hypocrisy of the slaveholders interpretation of the Christian religion is shown when slaves are not subjected to the principles found in Christian teachings. In fact, the stronger the teaching of Christian ideals became, the greater was the brutality in slave owners actions. When Mr. Auld became a Christian, his cruelty towards the enslaved people worsened. The ideas contained in the Bible were utilized to perpetrate greater brutality, despite its purpose of moral guidance. At a certain point in time, Auld went to a religious camp, and upon his return, he went from bad to worse in terms of slave treatment. An incapacitated lady was pitilessly beaten due to the thinking that God allows owners to lash their slaves who disobey their masters demands (Douglass, Narrative 47). As shown in the novel, Christianity was viewed by slaveholders to serve the monetary and political needs of just a subset of the population rather than the whole of all people. This, however, does not prevent or demoralize Douglass from holding the Christian religion as an enslaved person.

When relating the Christian practices of enslaved individuals and slaveholders, the slave version signifies Christianity that is unbiased, has complete peace and is spotless with the full imitation of Christ. This kind of Christianity opposes corrupt bargains, slaveholding, and women beating; enslaved people symbolize pure Christianity, while slaveholders represent hypocritical Christianity. Enslaved people see Christianity as a rescuing gift that pleases them while they engage in spiritual activities such as singing and praying (Douglass, Slavery 400). Slaveholders are then engaged in their pure hypocrisy, doing exactly the opposite of what is required of them.

Christianity, as viewed by the slaves, presents an aura of positivity that originates from God. This spirit ministers to them via prayers, and they live in hope due to their faith. Douglass exemplifies this kind of faith by expressing appreciation to God despite the abuse of slaveholders (Douglass, Narrative 32). While Douglass shows his humble appreciation to God, enslavers use prayer as means to communicate their needs. Thomas and his wife, slaveholders, prayed to God regularly, asking God for his blessings in the expansion of their basket (Douglass, Narrative 46). At the same time, they made no attempts to accommodate their slaves, blatantly disregarding their needs, once again proving the hypocrisy of their approach.

The views of Christianity are shown to be influenced by differing positions between slaveholders and enslaved individuals. This resulted in the spiritual lives of these two communities conflicting with one another in terms of collective and practical existence. However, they share certain actions, even if the outcomes of these activities vary between the two parties. For instance, they are both actively praying to God, a behavior shared by all Christians. Both sides refer to the Bible, a Christian handbook, yet slaveholders utilize it to validate their brutal crimes, and slaves use it to find consolation.

Douglass utilizes the appendix to express his views on religion. His opinion is that there is a vast difference between the true religion based on Christ and the corrupt following of Jesus Christ by Americas slaveholders. He explains his awareness of the hypocrisy of the Southerners (Douglass, Narrative v). They profess to be Christians while stealing the salaries of working enslaved people, prostituting enslaved women, and whipping enslaved people, claiming to be Christian and professing the Christian virtue of humility. The Southern church in the narrative and slaveholders are mutually supportive as the church receives money from the slaveholders (Khyriem 10). The narrator thinks that an individual cannot simultaneously be a Christian and an enslaver. The former owners, such as Edward Covey and Captain Auld, are prime examples of individuals who used religion and were enslavers. The behaviors they exhibited did not reflect what the Bible required of a true Christian. Most of their acts violated the morals and beliefs that constitute the principles of Christianity.

One of the moral principles of Christianity is diligence; however, the slave owners did not employ it while studying the Bible. This is shown by their support of ignorance between themselves and the slaves. Douglass expresses hope that slaveholders and slave hunters perish in their ignorance. Ignorance marginalizes enslaved people, and that ignorance of enslaved peoples methods of emancipation will affect slaveholders in horrendous ways as ignorance robs individuals of their capacity to regulate themselves (Douglass, Slavery 391). The terror and anxiety of the slaveholders would be akin to what enslaved people were forced to experience.

In conclusion, Frederick Douglass presents Christianity as a dual subject that can be a source of cruelty and brutality or hope and support, depending on the interoperation. Christianity of slave owners is portrayed as inhumane, hypocritical, and distorting true Christian values. Christianity of non-slave owners is a peaceful belief that is rooted in equality, hope, and understanding. The narrative shows how slavery and its monetary benefits and comforts for slaveholders corrupted their morals and perceptions of the world. The existence of slavery is impossible within the Christian framework since it evidently corrupts the true Christian virtues such as diligence, charity, and kindness.