"These Scriptures, therefore, are infinitely far from justifying the slavery under consideration; for it cannot be made to appear that one in a thousand of these slaves has done any thing to forfeit his own liberty"
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Hopkins is doing something more lethal than moralizing: he’s dismantling slavery’s favorite alibi from inside the house of scripture. The opening move is surgical. He doesn’t argue that the Bible is vaguely “about freedom.” He argues that, on the narrow terms slavery’s defenders claim to respect, Scripture is “infinitely far” from endorsing what’s happening in front of them. That phrase is calibrated for a clerical audience trained to treat the Bible as an airtight legal code. He meets them in that register and then denies them their loophole.
The subtext is a rebuke to a whole style of religious reasoning: cherry-picked proof texts and inherited custom passing as divine permission. Hopkins implies that pro-slavery exegesis isn’t merely mistaken; it’s a form of bad faith, a moral fraud dressed up as reverence.
Then comes the quiet pivot from theology to jurisprudence: “forfeit his own liberty.” That’s the language of punishment and due process. He grants, for the sake of argument, the only framework in which involuntary bondage might be “justified” in a Christian society: guilt so clear that it warrants loss of freedom. And then he detonates it with a statistic-like sting: “one in a thousand.” It’s not a census; it’s a rhetorical verdict. Even if you accept the harshest premise, the system still collapses as mass kidnapping.
Context matters: an 18th-century New England minister writing in a world where slavery was normalized, defended in pulpits, and intertwined with commerce. Hopkins’ intent is abolitionist, but his method is strategic: make the scandal legible to believers by showing that the supposed biblical warrant is not just thin, but structurally impossible.
The subtext is a rebuke to a whole style of religious reasoning: cherry-picked proof texts and inherited custom passing as divine permission. Hopkins implies that pro-slavery exegesis isn’t merely mistaken; it’s a form of bad faith, a moral fraud dressed up as reverence.
Then comes the quiet pivot from theology to jurisprudence: “forfeit his own liberty.” That’s the language of punishment and due process. He grants, for the sake of argument, the only framework in which involuntary bondage might be “justified” in a Christian society: guilt so clear that it warrants loss of freedom. And then he detonates it with a statistic-like sting: “one in a thousand.” It’s not a census; it’s a rhetorical verdict. Even if you accept the harshest premise, the system still collapses as mass kidnapping.
Context matters: an 18th-century New England minister writing in a world where slavery was normalized, defended in pulpits, and intertwined with commerce. Hopkins’ intent is abolitionist, but his method is strategic: make the scandal legible to believers by showing that the supposed biblical warrant is not just thin, but structurally impossible.
Quote Details
| Topic | Human Rights |
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