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But clergy were in short supply even for whites in the eighteenth-century South. In 1701 Virginia, for example, only half of the forty-some parishes containing 40,000 people were supplied with clergy. And regarding white settlers in Georgia, one missionary said, "They seem in general to have but very little more knowledge of a Savior than the aboriginal natives."

Finally, there were cultural obstacles. In 1701 the Society for the Propagation of the Gospel in Foreign Parts was formed, and one of its purposes was to seek the conversion of slaves in colonial America. As an arm of the Church of England, however, it was less than effective with the "target" population. Le Jau described his refined and rational method of teaching African Americans: "We begin and end our particular assembly with the collect. … I teach them the Creed, the Lord's Prayer, and the Commandments. I explain some portion of the catechism … "

With culture, prejudice, and injustice joining forces, few slaves were converted. As one missionary reported in 1779 about conditions in South Carolina: "The Negroes of that country, a few only excepted, are to this day as great strangers to Christianity and as much under the influence of pagan darkness, idolatry, and superstition as they were at their first arrival from Africa."

It would, it seemed, take a miracle to turn things around. And a miracle is just what America had already begun to experience.

Miracle on the plantation

In 1733, during a local revival instigated by his preaching, Jonathan Edwards noted, "There are several Negroes who … appear to have been truly born again in the late remarkable season." When the Great Awakening arrived in full—with shouts and groans and spiritual ecstasy—blacks began to swell the crowds coming to hear revival preachers. In Philadelphia, George Whitefield reported, "Nearly 50 Negroes came to give me thanks for what God had done to their souls." In the late 1740s, Presbyterian Samuel Davies said he ministered to seven congregations in Virginia in which "more than 1,000 Negroes" had participated in his services.

Presbyterian theology and Anglican liturgy, however, held little appeal to most blacks. Not until Methodists and Baptists arrived—with their emphasis on conversion as a spiritual experience—did black Christianity begin to take off.

John Thompson, who was born a Maryland slave in 1812, said he and his fellow slaves "could understand but little that was said" in the Episcopal service his owner required them to attend. But when "the Methodist religion was brought among us … it brought glad tidings to the poor bondsman." It spread from plantation to plantation, he said, and "there were few who did not experience religion."

Baptists and Methodists prized spiritual vitality more than education in clergy, so if a converted African American showed a gift for preaching, he was encouraged to preach, even to unconverted whites. Thus arose the earliest black preachers of repute, men with names like "Black Harry" Hosier, Josiah Bishop, "Old Captain," and "Uncle" Jack.

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The Inconceivable Start of African-American Christianity