Ryan P. Jordan explores the limits of religious dissent in antebellum America, and reminds us of the difficulties facing reformers who tried peacefully to end slavery. In the years before the Civil War, the Society of Friends opposed the abolitionist campaign for an immediate end to slavery and considered abolitionists within the church as heterodox radicals seeking to destroy civil and religious liberty. In response, many Quaker abolitionists began to build "comeouter" institutions where social and legal inequalities could be freely discussed, and where church members could fuse religious worship with social activism. The conflict between the Quakers and the Abolitionists highlights the dilemma of liberal religion within a slaveholding republic.

This collection of fifteen insightful essays examines the complexity and diversity of Quaker antislavery attitudes across three centuries, from 1658 to 1890. Contributors from a range of disciplines, nations, and faith backgrounds show Quaker's beliefs to be far from monolithic. They often disagreed with one another and the larger antislavery movement about the morality of slaveholding and the best approach to abolition. Not surprisingly, contributors explain, this complicated and evolving antislavery sensibility left behind an equally complicated legacy. While Quaker antislavery was a powerful contemporary influence in both the United States and Europe, present-day scholars pay little substantive attention to the subject. This volume faithfully seeks to correct that oversight, offering accessible yet provocative new insights on a key chapter of religious, political, and cultural history. Contributors include Dee E. Andrews, Kristen Block, Brycchan Carey, Christopher Densmore, Andrew Diemer, J. William Frost, Thomas D. Hamm, Nancy A. Hewitt, Maurice Jackson, Anna Vaughan Kett, Emma Jones Lapsansky-Werner, Gary B. Nash, Geoffrey Plank, Ellen M. Ross, Marie-Jeanne Rossignol, James Emmett Ryan, and James Walvin.

Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.