WESTMINSTER PRESBYTERIAN CHURCH
February 3rd 2008
Rev. Mark R. Bradshaw-Miller
“The Life and Witness of John Chavis”
I Timothy 6:3-21
I am deeply troubled by Paul’s words, not the part I actually read, but the first two verses from this chapter of his letter to timothy. That is why I left them out. In case you didn’t look back while I was reading, this is what the apostle Paul had to say:
Let all who are under the yoke of slavery regard their masters as worthy of all honor, so that the name of God and the teaching may not be blasphemed. Those who have believing masters must not be disrespectful to them on the ground that they are members of the church; rather they must serve them all the more, sine those who benefit from their service are believers and beloved.
I am embarrassed that these are words which are part of the bible. Even more so, I am embarrassed that they come from someone who the church refers to as a saint. Confronted by such passages from scripture I want to follow the lead of Howard Thurman’s grandmother. Once she was emancipated from slavery she would never wanted anything to do with Paul because of the way the white preachers would use such passages to keep the slaves in line. While I do not ignore or hide from Paul, I do, on most occasions work to avoid dealing with such passages from the pulpit. But today, I am going to take it head on, so pray for me.
The life and witness of John Chavis is one which could easily head us into some unwanted territory. After reviewing his life it would be easy to compare and contrast Chavis’ life with that of Nat Turner. Both men were preachers in the American south before the Civil War. Both men had considerable and recognized intelligence. However, Turner went on to lead the greatest slave uprising in American history giving him, at least in some circles, hero status. Whereas John Chavis was born a free man who was no abolitionist and was actually on record as being opposing to emancipation. Given these differences we could fall prey to the easy explanation. However, today I am not going to join with the long history of white men who have, throughout American history, set the boundaries and rules for what is acceptable behavior for black people in this country. Instead, I am going to leave all comparisons between Nat Turner and John Chavis for others. My hope is simply to invite us to hear the life and witness of a rather complex Presbyterian preacher.
Little is known about the early life of John Chavis. It is believe that he was born sometime in 1762 or 1763. The first records of his life indicate that he served as soldier, with honor, in the American Revolution for three years. Sometime after he married Sarah Frances Anderson, with whom he had one son. Chavis then moved to New Jersey and was privately tutored by John Witherspoon, President of the College of New Jersey. Chavis’ intellect drew the attention and admiration of this signer of the Declaration of Independence.
Upon John Witherspoon’s death, Chavis moved to Liberty Hall Academy, which later became Washington and Lee University. He was the very first black person to graduate from any American University, north or south. When Chavis graduated with high honors in 1800 he began a career as a Presbyterian minister. The early part of his ministry was spent as a traveling preacher. He gained quite a reputation serving in white and black congregations. It is clear from the writings of those who heard his preaching that his was a gifted orator.
Chavis was also well connected. He was a frequent visitor in the homes of the southern aristocracy. Chavis used these connections to open a school for white and black children. His great passion was clearly that of teacher. For a time he experimented with integrated education. However, the white southern aristocracy ended this experiment. Unwilling to slight his black students he continued to teach them the same curriculum at night. Chavis was sought out by many for his teaching abilities. Many of his white students came from the most elite families of the southern aristocracy and his pupils included future political leaders such as U.S. Sen. Willie P. Mangum of North Carolina, North Carolina Governor Charles Manly, and New Mexico Governor Abram Rencher.
In 1831, in reaction to the slave uprising led by Nat Turner, all slave-holding states passed laws that forbade black people from preaching. As a result Chavis was forced to give up his preaching and his teaching. However, the presbytery continued to keep him on the payroll until his death, and continued to support his widow until the date of her death in 1842. Despite the end of his active teaching and preaching Chavis continued to have influence with his former pupils.
It seems that he had a rather close relationship with Senator Magnum of North Carolina. He was a regular visitor to the home and from the private correspondence a strong advocate for his political beliefs. In the letters his tone is never deferential, and is in fact like that of a mentor to a student. Chavis chastised the Senator for his political decisions and even called him to account over the choice of curriculum used in the education of the Senators children.
John Chavis only lived a few years after being barred from teaching and preaching. Some believed that he began to be more vocal and open in opposition to slavery while others are unsure. Whatever he was doing, it is clear that he had become seen as a possible threat to the established order.
When we look back at figures in history it can become easy to turn people into heroes and villains. However, the harder task is to look at those who have come before us, those who are part of the great cloud of witnesses, and see them for the complex human beings they were. Whether is it the disciples who never seem to get what Jesus taught, or Paul who seemed to have trouble with women but not with slavery, or even Presbyterian preacher and teacher who seemed comfortable with the enslavement of his own people, we know that these faults are not the end of the story. In recognizing this reality we can finally begin to recognize that we too are just as complex, just as open to these and greater failings. But the good news is that God used each one of them to make a difference in the world and God can do the same with each one of us. Amen.
February 3rd 2008
Rev. Mark R. Bradshaw-Miller
“The Life and Witness of John Chavis”
I Timothy 6:3-21
I am deeply troubled by Paul’s words, not the part I actually read, but the first two verses from this chapter of his letter to timothy. That is why I left them out. In case you didn’t look back while I was reading, this is what the apostle Paul had to say:
Let all who are under the yoke of slavery regard their masters as worthy of all honor, so that the name of God and the teaching may not be blasphemed. Those who have believing masters must not be disrespectful to them on the ground that they are members of the church; rather they must serve them all the more, sine those who benefit from their service are believers and beloved.
I am embarrassed that these are words which are part of the bible. Even more so, I am embarrassed that they come from someone who the church refers to as a saint. Confronted by such passages from scripture I want to follow the lead of Howard Thurman’s grandmother. Once she was emancipated from slavery she would never wanted anything to do with Paul because of the way the white preachers would use such passages to keep the slaves in line. While I do not ignore or hide from Paul, I do, on most occasions work to avoid dealing with such passages from the pulpit. But today, I am going to take it head on, so pray for me.
The life and witness of John Chavis is one which could easily head us into some unwanted territory. After reviewing his life it would be easy to compare and contrast Chavis’ life with that of Nat Turner. Both men were preachers in the American south before the Civil War. Both men had considerable and recognized intelligence. However, Turner went on to lead the greatest slave uprising in American history giving him, at least in some circles, hero status. Whereas John Chavis was born a free man who was no abolitionist and was actually on record as being opposing to emancipation. Given these differences we could fall prey to the easy explanation. However, today I am not going to join with the long history of white men who have, throughout American history, set the boundaries and rules for what is acceptable behavior for black people in this country. Instead, I am going to leave all comparisons between Nat Turner and John Chavis for others. My hope is simply to invite us to hear the life and witness of a rather complex Presbyterian preacher.
Little is known about the early life of John Chavis. It is believe that he was born sometime in 1762 or 1763. The first records of his life indicate that he served as soldier, with honor, in the American Revolution for three years. Sometime after he married Sarah Frances Anderson, with whom he had one son. Chavis then moved to New Jersey and was privately tutored by John Witherspoon, President of the College of New Jersey. Chavis’ intellect drew the attention and admiration of this signer of the Declaration of Independence.
Upon John Witherspoon’s death, Chavis moved to Liberty Hall Academy, which later became Washington and Lee University. He was the very first black person to graduate from any American University, north or south. When Chavis graduated with high honors in 1800 he began a career as a Presbyterian minister. The early part of his ministry was spent as a traveling preacher. He gained quite a reputation serving in white and black congregations. It is clear from the writings of those who heard his preaching that his was a gifted orator.
Chavis was also well connected. He was a frequent visitor in the homes of the southern aristocracy. Chavis used these connections to open a school for white and black children. His great passion was clearly that of teacher. For a time he experimented with integrated education. However, the white southern aristocracy ended this experiment. Unwilling to slight his black students he continued to teach them the same curriculum at night. Chavis was sought out by many for his teaching abilities. Many of his white students came from the most elite families of the southern aristocracy and his pupils included future political leaders such as U.S. Sen. Willie P. Mangum of North Carolina, North Carolina Governor Charles Manly, and New Mexico Governor Abram Rencher.
In 1831, in reaction to the slave uprising led by Nat Turner, all slave-holding states passed laws that forbade black people from preaching. As a result Chavis was forced to give up his preaching and his teaching. However, the presbytery continued to keep him on the payroll until his death, and continued to support his widow until the date of her death in 1842. Despite the end of his active teaching and preaching Chavis continued to have influence with his former pupils.
It seems that he had a rather close relationship with Senator Magnum of North Carolina. He was a regular visitor to the home and from the private correspondence a strong advocate for his political beliefs. In the letters his tone is never deferential, and is in fact like that of a mentor to a student. Chavis chastised the Senator for his political decisions and even called him to account over the choice of curriculum used in the education of the Senators children.
John Chavis only lived a few years after being barred from teaching and preaching. Some believed that he began to be more vocal and open in opposition to slavery while others are unsure. Whatever he was doing, it is clear that he had become seen as a possible threat to the established order.
When we look back at figures in history it can become easy to turn people into heroes and villains. However, the harder task is to look at those who have come before us, those who are part of the great cloud of witnesses, and see them for the complex human beings they were. Whether is it the disciples who never seem to get what Jesus taught, or Paul who seemed to have trouble with women but not with slavery, or even Presbyterian preacher and teacher who seemed comfortable with the enslavement of his own people, we know that these faults are not the end of the story. In recognizing this reality we can finally begin to recognize that we too are just as complex, just as open to these and greater failings. But the good news is that God used each one of them to make a difference in the world and God can do the same with each one of us. Amen.
No comments:
Post a Comment