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" One of the most well-known revivalist preachers of the day was Charles Grandison Finney. Finney led Oberlin College, which became the first institution of higher education to accept both women and black people. Finney was an outspoken abolitionist, but he was not a proponent of black equality. He advocated for emancipation, but he did not see the value of the “social” integration of the races. Though he excluded white slaveowners from membership in his congregations, he also relegated black worshipers to particular sections of the sanctuary. Black people could become members in his churches, but they could not vote or hold office.17 Finney’s stance for abolition but against integration arose from his conviction that social reform would come through individual conversion, not institutional reform. Finney and many others like him believed that social change came about through evangelization. According to this logic, once a person believed in Christ as Savior and Lord, he or she would naturally work toward justice and change. “As saints supremely value the highest good of being, they will, and must, take a deep interest in whatever is promotive of that end. Hence, their spirit is necessarily that of the reformer.”18 This belief led to a fixation on individual conversion without a corresponding focus on transforming the racist policies and practices of institutions, a stance that has remained a constant feature of American evangelicalism and has furthered the American church’s easy compromise with slavery and racism. "
― Jemar Tisby , The Color of Compromise: The Truth about the American Church’s Complicity in Racism
