C. M. P. to Frederick Douglass, June 17, 1859

A RELIGION OF HUMANITY!

FREDERICK DOUGLASS:—Your paper of the 10th inst. is at hand. I can not forbear expressing to you the pleasure afforded by the perusal of your editorials of that date, and the few weeks previous. Every friend of humanity must heartily respond to your strong expressions of abhorrence for that piety, that Sectarianism, that Christianity, or the Spiritualims which fails to recognize those in bonds as bound with them. I like your test question —slavery. None can be better. Let all religious systems stand or fall by it.

As a believer in the fact of spirit inercourse, I regard your criticisms upon the shortcomings of too many Spiritualists, as faithful and, I am sorry to say, truthful.

I had hoped that while Christianity has utterfly failed to redeem the politicis of our country—has proved itself powerless to preserve even the church free from contamination with tha tmonst iniquity—a trule spiritualistic form of belief might thoroughly "purify the whole man." In so far as it fails to do so, it comes short of meriting our confidence and support. Shame upon any religious creed or system that to-day refuses to occupy a bold and unqualified position against human slavery! Shame upon any class of religionists who deny the paramount importance of the anti-slavery reform!

Can it be that the Waterloo Friends of Progress were true to every other interest, but false to that of the slave? Can it be that even those who were once zealous in the cause of freedom, have, through their advocacy

of Spiritualism, lost their ardor and heart in it?

I trust the objectors of whom you speak, were exceptions Still, my own observation has been that not only in spiritual conventions, but by spiritual presses, the interests of humanity are ignored, and a spirit like that animating the Tract Society, is cherished for the sake of peace and quiet, passing by the "sum of all villainies" without a word of hearty censure.

But, friend Douglass, while many of the technically termed Spiritualist papers and assemblies are thus recreant to the claims of humanity, it cannot be denied that a portion of the spiritual writers and thinkers are the farthest possible removed from this sin of neglect.

The so-called Harmonial movement among nominal Spiritualists and reformers is infidel to a slaveholding Christianity, and eminently true to universal humanity. Owing no allegiance either to the American church, the American government, or the American social tyrant, Mrs. Grundy, they openly and defiantly stake their "reputation and honor" upon their faithful adherence to the work of redressing the wrongs of the oppressed, and rescuing mankind from the sin of oppression.

Mere Spiritualism, implying only a belief in spirit intercourse, may prevail in the church, and out of it—within the Democratic party, and outside of it—at the South, and at the North, on the Fejee Islands, and on this continent, and still not essentially modify the faith of the theologian, the practice of the politician the inhumanity of the slaveholder, or the habits of the barbarian. At the same time, what is true of Christianity is true also of this—the tendency is to a more rational and humane theory and practice. Lamentably slow and feeble is this tendency, I own. With the true harmonial philosopher, slavery stands

identified with every other positive sin. And while his philosophy inculcates a charity towards the ignorant oppressor, it never justifies a sleepy, time-serving, timid policy concerning the sin itself. This distinction between Spiritualims and the harmonial philosphy is too little understood, and ignorance of it may have misled you to feel in your heart that the slave was not safe with these "spiritual philosophers."

Permit me to express the hope that you will continue to be as faithful in exposing the recreancy of all professed religionists, who forget that.

"Serves best the Father, he who most serves man, And he who wrongs Humanity, wrongs Heaven."

Yours,

C. M. P.