Lot 97

Letter Condemning the Triennial Baptist Convention's Baptist Church's Position of Strict Neutrality on Slavery

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Letter Condemning the Triennial Baptist Convention's Baptist Church's Position of Strict Neutrality on Slavery

Estimate: $600 - $800

Starting Bid: $300

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by Early American History Auctions
July 25, 2026 12:00 PM EDT
Live Auction
1520 Commerce St
#312
Winchester, VA, US 22601-4468

300
August 29, 1841-Dated Anti-Slavery Content Letter Condemning Pro-Slavery Religious Church Leaders of the Triennial Convention (formally the General Missionary Convention, of the Baptist Denomination in the United States), Cambridgeport, MA, Very Fine.
This 3-page Autograph Letter Signed, "Nancy N. Hawes" has an Integral postal transmittal cover, pages measuring 10" x 7.75", twell written in easily readable brown ink on whote wove period paper with some minor ink smear as shown. The fourth page serving as the address leaf to Mr. Hatterl Payson of Maine, a relative of Hawes. It carries pointed and personal content on the Slavery question within the Baptist church, being written in the immediate wake of the denomination's Triennial Convention. The third page bears an addendum in the hand of Payson's daughter, Antoinette Payson of Boston, dated September 2, 1841. Hawes presses her relatives directly on where their own congregation stands, writing, in part:
"I do not know how you are as a church on the subject of slavery. I hope however you are anti, do you know that our denomination have of late or rather the trienial convention have disgraced themselves in the eyes of all chrisendom by their late proceedings." This letter goes further, urging active opposition rather than passive acceptance, stating: "I hope you will not by being silent sanction what they have done, if you are not a proslavery church."
Coming from a private individual writing to family rather than a public figure, this letter is a candid record of grassroots religious dissent over slavery inside the American Baptist Denomination church and other institutions in the years leading up to the various denominational splits of the 1840s and ultimately the Civil War.
In 1841, the Triennial Convention (formally the General Missionary Convention of the Baptist Denomination in the United States) maintained an official position of neutrality on Slavery. This was a deliberate stance meant to hold together a national body that included both Northern abolitionist-leaning Baptists and Southern slaveholding Baptists.
At the 1841 meeting in Baltimore, the Convention's leadership worked to keep slavery off the agenda entirely, arguing that the organization existed solely for foreign missions and that slavery was a civil and political matter outside its purview. Yet, behind the scenes, a compromise sometimes called the "Baltimore Compromise" was arranged: moderate leaders from both sections agreed to keep abolitionist agitation out of Convention business in exchange for continued Southern participation and funding.
Abolitionist Baptists were effectively sidelined from leadership positions, and the acting board reaffirmed that it would take no position on slavery, neither endorsing nor condemning it.
This neutrality was under growing strai n. In 1840, Northern Baptist abolitionists had formed the American Baptist Anti-Slavery Convention, which demanded that slaveholders be excluded from fellowship and missionary appointments.
Southern Baptists, in turn, demanded explicit assurance that slaveholding would not disqualify anyone from appointment as a missionary.
The compromise held only a few more years. In 1844, the Georgia Baptist Convention tested the policy by nominating James Reeve, a slaveholder, as a home missionary (through the related Home Mission Society), and Alabama Baptists demanded a direct answer on whether slaveholders could be appointed.
When the boards responded that they would not appoint slaveholders, Southern Baptists withdrew and formed the Southern Baptist Convention in May 1845.
So 1841 represents the high-water mark of the "neutrality" strategy, an attempt to preserve denominational unity by declaring slavery outside the Convention's mission, which ultimately satisfied neither side.
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