"Meanwhile, a wave of Protestant revivals known as the Second Great Awakening swept the country during the first third of the nineteenth century. In New England, upstate New York, and those portions of the Old Northwest above the 41st parallel populated by the descendants of New England Yankees, this evangelical enthusiasm generated a host of moral and cultural reforms. The most dynamic and divisive of them was abolitionism. Heirs of the Puritan notion of collective accountability that made every man his brother's keeper, these Yankee reformers repudiated Calvinist predestination, preached the availability of redemption to anyone who truly sought it, urged converts to abjure sin, and worked for the elimination of sins from society. The most heinous social sin was slavery. All people were equal in God's sight; the souls of black folks were as valuable as those of whites; for one of God's children to enslave another was a violation of the Higher Law, even if it was sanctioned by the Constitution. By midcentury this antislavery movement had gone into politics and had begun to polarize the country. Slaveholders did not consider themselves egregious sinners. And they managed to convince most non-slaveholding whites in the South (two-thirds of the white population there) that emancipation would produce economic ruin, social chaos, and racial war. Slavery was not the evil that Yankee fanatics portrayed; it was a positive good, the basis of prosperity, peace, and white supremacy, a necessity to prevent blacks from degenerating into barbarism, crime, and poverty."