Over the course of his fifty-one-year ministry (1774-1825), Richard Furman emerged as the leader of Baptists in South Carolina and, after his presidency of the 1813 Triennial Convention, the most prominent Baptist in the nation. His influence grew out of his role as a unifier. On the eve of the American Revolution, South Carolina’s revolutionary government sent Furman to persuade backcountry Tories to join the cause against Britain. In November 1775, Furman delivered an address to his “Friends, Brethren, and Fellow Subjects” between the “Broad and Saluda Rivers” setting forth “the justice, and righteousness of the [Revolutionary] cause.”After the Revolution, Furman’s stance on the morality of slavery was shaped by his quest for unity among Baptists.
“Perhaps we can do something for the general good of the churches and the benefit of the slaves...”Richard Furman, 1755-1825. Letter to unknown recipient, 29 June 1807."
At the start of Furman’s ministry, South Carolina Baptists were divided by a number of issues including slavery. After the invention of the cotton gin in 1793, cotton and slavery became more viable throughout South Carolina and both spread rapidly. Baptists looked to Richard Furman for guidance on matters of faith and slavery. In an 1807 letter Richard Furman’ responded to a series of questions on the stance of the church toward slavery, on Christians holding slaves, on slavery’s consistency with the ideals of the American Revolution, on the morality of the slave trade, and on slave masters separating husbands and wives, parents and children.
Furman’s answers contain some nuance, but in general clearly endorse slavery as compatible with Christian principles.Furman’s responses in the letter also linked the church’s public stance on slavery to his goal of unifying the Baptists and promoting the practical concerns of the denomination. Furman’s correspondent asked whether the church’s leaders should even take slavery into consideration as a moral issue.
Throughout these early decades and relocations, Furman weathered financial straits and low enrollment. Its doors were kept open by donations from the Baptist faithfulacross South Carolina, a state dominated by the slave economy. Nearly all the university’s largestdonors and trustees were slaveholders, and many of them were planters (a designation given to those who held twenty or more slaves). In the antebellum years, Furman teetered on the brink of closure and was sustained financially only by toilof the enslaved.
Name | 1830 | 1840 | 1850 |
---|---|---|---|
James C. Furman | 8 | 8 | 56 |
William B. Johnson | 13 | 6 | 8 |
Basil Manly, Sr. | 3 | 9 | 12 |
Col. Abner Blocker | 45 | Not found | Not found |
Charles D. Mallary | 4 | Not found | Not found |
Joseph B. Cook | 40 | Not found | Not found |
Jesse Hartwell | 7 | 5 (Alabama) | 11 |
John Landrum | 15 | 13 | 15 |
Richard M. Todd | 8 | 2 | 6 |
Timothy Dargan | 59 | Deceased | |
Samuel Gibson | 3 | 3 | 2 |
Eldred Simkins Sr. | 107 | 37 | Not found |
Thomas Gillison | 145 (1820) | Not found | Not found |
James Griffith | 22 | 20 | Not found |
Samuel Furman | 42 | 24 | 62 |
John Belton O'Neill | 3 | 86 | 83 |
John B. Miller | 44 | 41 | 34 |
Josiah B. Furman | 0 | 20 | Deceased |
Abraham D. Jones | 120 | 91 | 164 |
Jonathan Davis | 108 | 72 | Not found |
Charles M. Furman | 8 | 23 | 12 |
N.W. Hodges | Not found | 2 | Not found |
Col. I.D. Wilson | Not found | Not found | 68 |
Christian Entzimnger | Not found | Not found | 62 |
H.W. Pasley | Not found | Not found | 10 |
Y.J. Harrington | 31 | 56 | Deceased |
Source: Seeking Abraham Report