Books with author Charles Colcock Jones

Charles Colcock Jones, Sr. (1804 –1863) was a Presbyterian clergyman, educator, missionary, and planter of Liberty County, Georgia. While in the North, Jones agonized over the morality of owning slaves, but he returned to Liberty County to become a planter and a missionary to slaves. He served as pastor of the First Presbyterian Church of Savannah, Georgia (1831–32), Professor of church history and polity at Columbia Theological Seminary, Columbia, South Carolina, (1835–38), returned to missionary work in 1839, and was again Professor at Columbia Seminary (1847–50). He spent the remainder of his life supervising his three plantations, Arcadia, Montevideo, and Maybank, while continuing his evangelization of slaves. Besides many tracts and papers, Jones published The Religious Instruction of the Negroes in the United States (1842) and a History of the Church of God (1867). His Catechism of Scripture Doctrine and Practice (1837) was translated into Armenian and Chinese. In 1972, literary critic Robert Manson Myers published a huge collection of Jones family letters in The Children of Pride, a work of more than 1,800 pages, the book won a National Book Award (1973). In 2005, historian Erskine Clarke published Dwelling Place: A Plantation Epic based on an even larger collection of Jones family correspondence, it won a Bancroft Prize (2006). Mr. Jones, the author of this volume, had for years manifested a deep interest in the religious improvement of his colored fellow-men. He was a minister of the gospel, resident in Georgia, and connected ecclesiastically with the Presbyterian denomination. This book contains an historical sketch of the religious instruction of the negroes from 1620 to 1842—treats of the moral and religious condition of the negroes; of the obligations of the church to improve that condition by giving them the gospel—and proposes plans for securing their religious instruction. Mr. Jones weighs well all objections to the course proposed and meets them on Scriptural grounds: so that it must be difficult for a minister of the gospel or a private Christian to read and not be reproved. Under the head of the obligations of the church to the negroes, the author speaks out plainly and forcibly, first to the church in slaveholding states on their duties to the slaves, then to Christians in the free states on their duty to afford the gospel to free negroes within their limits. To the former he says: "We cannot cry out against Papists for withholding the Scriptures from the common people, if we withhold the Bible from our servants, and keep them in ignorance of its saving truths, which we certainly do whilst we will not provide ways and means of having it read and explained to them." Appeals, such as Mr. Jones made, to the consciences of Christians in the South, adapted to prepare the way, as rapidly as any other preparatory measures, for the ultimate breaking of all the fetters of bondage and letting the oppressed and captive go free.

Charles Colcock Jones, Sr. (1804 –1863) was a Presbyterian clergyman, educator, missionary, and planter of Liberty County, Georgia.While in the North, Jones agonized over the morality of owning slaves, but he returned to Liberty County to become a planter and a missionary to slaves. He served as pastor of the First Presbyterian Church of Savannah, Georgia (1831–32), Professor of church history and polity at Columbia Theological Seminary, Columbia, South Carolina, (1835–38), returned to missionary work in 1839, and was again Professor at Columbia Seminary (1847–50).He spent the remainder of his life supervising his three plantations, Arcadia, Montevideo, and Maybank, while continuing his evangelization of slaves. Besides many tracts and papers, Jones published The Religious Instruction of the Negroes in the United States (1842) and a History of the Church of God (1867). His Catechism of Scripture Doctrine and Practice (1837) was translated into Armenian and Chinese. In 1972, literary critic Robert Manson Myers published a huge collection of Jones family letters in The Children of Pride, a work of more than 1,800 pages, the book won a National Book Award (1973). In 2005, historian Erskine Clarke published Dwelling Place: A Plantation Epic based on an even larger collection of Jones family correspondence, it won a Bancroft Prize (2006).Mr. Jones, the author of this volume, had for years manifested a deep interest in the religious improvement of his colored fellow-men. He was a minister of the gospel, resident in Georgia, and connected ecclesiastically with the Presbyterian denomination.This book contains an historical sketch of the religious instruction of the negroes from 1620 to 1842—treats of the moral and religious condition of the negroes; of the obligations of the church to improve that condition by giving them the gospel—and proposes plans for securing their religious instruction. Mr. Jones weighs well all objections to the course proposed and meets them on Scriptural grounds: so that it must be difficult for a minister of the gospel or a private Christian to read and not be reproved. Under the head of the obligations of the church to the negroes, the author speaks out plainly and forcibly, first to the church in slaveholding states on their duties to the slaves, then to Christians in the free states on their duty to afford the gospel to free negroes within their limits. To the former he says: "We cannot cry out against Papists for withholding the Scriptures from the common people, if we withhold the Bible from our servants, and keep them in ignorance of its saving truths, which we certainly do whilst we will not provide ways and means of having it read and explained to them."Appeals, such as Mr. Jones made, to the consciences of Christians in the South, adapted to prepare the way, as rapidly as any other preparatory measures, for the ultimate breaking of all the fetters of bondage and letting the oppressed and captive go free.

Charles Colcock Jones wrote The Religious Instruction of the Negroes in the United States as an extended sermon encouraging white clergymen and those who owned slaves to pay attention to religious instruction for their slaves and free black people in their areas.The first part focuses on Jones' perception of the development of the population of slaves and free men across each state. The second portion shows a fascinatingly paternalistic critique of both slaves and slave owners by first criticising the black population for their lack of Christian virtue but rounding on the owners of slaves for failing to provide adequate religious opportunities. Whilst he certainly feels that the black population are ultimately morally dependent on the goodness of white, Christian men, he clearly wrestles with the knowledge that something in the social system is responsible for the discord and difficulty he associates with vice. Charles C Jones is, whilst clearly and unacceptably biased to modern readers, a valuable insight into the cognitive dissonance maintained by prominent members of the slave owning establishment in the United States during his time. He argues systematically for a system of education for slaves whilst consistently underestimating the use that education has historically been put to by oppressed peoples. The awareness of his context's immorality lurks on the edges of his consciousness, never quite surfacing. All readers will come away from the book with a new determination to interrogate cultural norms, established traditions and conventional wisdom.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

2019 Reprint of 1842 Edition. Charles Colcock Jones' The Religious Instruction of the Negroes in the United States is an dramatic call for the white ministers and slaveowners to attend to the spiritual needs of slaves and free blacks. The book is broken into four parts. The first part is an historical sketch of slavery in the Colonies and the United States, with a focus on missionary and religious efforts directed towards the African slaves. This account goes from 1620 to 1842, going year by year after 1792. Jones closes this first part with a summary of each denomination and each state.The second part treats the "Moral and Religious Condition" of slaves and free blacks, blaming their circumstances for their lack of virtue. Jones especially calls attention to their poverty and lack of education. He describes their ignorance of Christianity, their general lack of character, and their prevailing vices, noting that in the end, they are totally dependent on white men for the ability to overcome these limitations. In light of this description, Jones goes on in the third part to describe the obligations of the Christian church to rectify these problems. He asserts that the religious education of the African part of the population is a duty no Christian can ignore, then goes on to refute a whole catalogue of excuses and objections to that assertion. In addition, he lists several benefits of religious instruction.The final part of the book proposes some strategies for implementing programs of religious instruction for slaves, making recommendations for Sabbath services as well as weekday plantation meetings. Jones says that the Christian gospel must be presented in a way that is intelligible to uneducated slaves and must be inculcated early in childhood when possible. The guiding principle he describes for dealing with the condition of the slave is to be only concerned with the spiritual, not the secular, political, or civil. Jones concludes with pointed exhortations to masters, ministers, and the church at large, calling them all to devote more attention to the religious instruction of the African part of the American population.

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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1888 edition. Excerpt: ...up, an de fren call one boy, wuh bin er wuk bout de lot, an dem sen um der wood fuh ketch one coon. De boy gone wid eh dog. Wen dinner done ober, an de gentlemans duh set een de piazza duh talk, de boy come back wid er roccoon. Dem call fuh er barrel, an dem tek de coon an pit um een an head um up complete, so nobody kin see wuh day eenside. Den dem sen fuh de ole Afreka nigger. Eh bin er hoe cotton der fiel, an nobody bin tell um wuh mek dem sen fuh um. Eh come; an den eh Mossa say: "Ole man, we sen fuh you fuh tell we wuh day een dis barrel." De ole man look at um, an walk roun um, an notus um close, an listne fuh see ef eh could yeddy anyting duh mobe. All de gentlemans duh watch um. Wen de ole man mek up eh mine eh couldnt fine out wuh day een de barrel, eh stop, eh study, eh cratch eh head, an den eh mek answer: "Mossa, hoona done head de ole coon dis time." Eh no bin know say him bin er speak er true wud bout wuh bin een de barrel. Eh bin er talk bout ehself wen eh say dem bin head de ole coon dis time, but eh Mossa an de tarruh gentlemans no know, and dem all gie de ole man big praise. Eh Mossa win de bet, an eh share de silber money wid de ole man. XXXVL BUH BABBIT AN DE CRAWFISH. Arter Buh Wolf bin lick Buh Rabbit an trow um een de brier patch case eh ketch um der tief water outer him spring, Buh Rabbit faid fuh meet Buh Wolf, an him left an gone buil ehself new house een Buh Bear settlement. Buh Bear, him hab well, an steader Buh Rabbit fine him own water, eh blan slip ter Buh Bear well an tief water outer um. Buh Bear fine dis out, but Buh Rabbit so scheemy Buh Bear couldnt pit eh han topper um fuh ketch um. So eh git one big crawfish an eh pit um een de well, an eh tell um fuh gard de well, an fastne...

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.