The Project Gutenberg EBook of The Colored Man in the Methodist Episcopal Church, by L. M. Hagood This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you'll have to check the laws of the country where you are located before using this ebook. Title: The Colored Man in the Methodist Episcopal Church Author: L. M. Hagood Release Date: February 15, 2020 [EBook #61417] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK COLORED MAN IN METHODIST CHURCH *** Produced by hekula03, Barry Abrahamsen, and the Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) The cover image was created by the transcriber and is placed in the public domain. Rev. L. M. HAGOOD, M.D. THE COLORED MAN THE COLORED MAN IN THE Methodist Episcopal Church. BY THE REV. L. M. HAGOOD, M.D., OF THE LEXINGTON CONFERENCE. CINCINNATI: CRANSTON & STOWE. NEW YORK: HUNT & EATON. 1890. Copyright by L. M. HAGO O D, 1890. PREFACE. The history of the relations existing between the Methodist Episcopal Church and the colored man—or rather, the status of the colored man within the Church—so far as known, has never been written. There are many cogent reasons why such a history should be written. From the time of the landing of a cargo of twenty African slaves at Jamestown, Virginia, in 1620, until this hour, the colored man has been the subject of much discussion. Touching his status as a man, there have always been two sides: one in favor of enslaving him, and the other objecting to enslaving him. Both sides of this vexed question have always been represented within the Church. The fact that there has always been a majority in the Church opposed to enslaving him; that therefore the Church early enlisted in the cause of his emancipation,—has kept up a continuous though bloodless warfare within the Church. Thus the colored man early learned to love Methodism, and soon large numbers were brought into its communion. The emancipation and enfranchisement of the race did not put a quietus upon the agitation of the question. Many white and colored members are not conversant with the history of our Church touching this subject. It has always been a question to many, why men of the race within the Church have not been as ready to write the actual facts in the case, as some of the race in other Churches have been to record many half truths relating thereto. It is true that while the public eye and ear appear always open and attentive to anything written or spoken by those who can claim kin with Jefferson, Clay, Sumner, Lincoln, or Grant, there is an apparent unwillingness to give audience to those who have always been subjected to ostracism. These lines are written because it is believed that our Church has had to suffer because only one side of the story has been told by any person of the race, and in nearly, if not every instance, by those unfriendly to the relation the colored man has sustained to the Church; because some wrong impressions may be righted by the collation of facts that lay bare the glaring inaccuracies hitherto related concerning the imposition of the white members of the Church upon the colored; to show that, so far as the question goes, the heart of the Methodist Episcopal Church has always been right; and that, though errors may have been committed, they have been, in most instances, from the head and not from the heart of the Church; that it has come as near reaching the proper solution of the question, “What shall be done with the colored man?” as any other organization that has had to do with the question. There has been no intentional reflection or false or prejudicial statement made herein. Many “stubborn facts” have been left out, that might have been properly included. Though the story has not been told with the polished language of a Chesterfield, nor the logical acuteness of Aristotle, nor with the erudite diction of one born in the college, it is hoped that some good, and no harm, may be accomplished thereby; those of the race who have not had the opportunity to know some facts herein related may be enabled to teach their children that there is no need of blushing when the past history of the Church touching this question is being recited; but that it is a benefit to the race, as well as an honor, to be numbered with the million and a half members of the Methodist Episcopal Church. 3 4 5 CONTENTS. CHAPTER I PAGE. Before the War, 17 CHAPTER II The Color-line Secessions, 35 CHAPTER III The Crisis—Its Cause, 64 CHAPTER IV The Colored Pastorate, 83 CHAPTER V The Retrospect, 104 CHAPTER VI During the War, 116 CHAPTER VII The General Conference of 1864, 130 CHAPTER VIII The Beginning of a Great Work, 148 CHAPTER IX The Colored Bishop Question, 167 CHAPTER X Why ask for a Bishop of African Descent? 192 CHAPTER XI The General Conference of 1884, 207 CHAPTER XII The Problem, 230 CHAPTER XIII Theory and Practice—a General Discussion, 259 CHAPTER XIV What will the Harvest be? 292 CHAPTER XV 7 8 CHAPTER XV Union of Colored Methodists, 309 ILLUSTRATIONS. Rev. L. M. Hagood, M.D., Frontispiece. Morgan College, for Colored Students, 48 New Orleans University, Main Building, 96 Bennett Seminary, Greensboro, N.C., 144 Rev. A. E. P. Albert, D.D., 192 Meharry Medical College, Nashville, Tenn., 240 Art Department of Claflin University, 288 Gammon Theological Seminary, Library Building, 312 INTRODUCTION. It is a difficult matter to write of a battle while it is still raging. The combatants are not usually the best judges of the merits of their cases. Prejudice, education, preconceived notions of the right or wrong in the case, prevent the mind from weighing the arguments with equity. There are principles lying at the foundation of ethics which will not be denied by Christians. They come with the authority of a “Thus saith the Lord.” However distasteful these truths may be to the natural man, the obligation to receive them still remains. The Lord quoted certain proverbs which were authorities among the Jews, which they had observed as rules for their action towards others. One was “Thou shalt love thy neighbor, and hate thine enemy.” Christ gives another, and with divine authority: “But I say unto you, Love your enemies, do good to them that hate you, and pray for them that despitefully use you and persecute you.” Such teachings were not palatable in that day, any more than in the present. Human nature was no more ready to receive and practice such truths then than now. But the obligation existed then, and still survives. Then, too, the Savior taught another lesson equally unpalatable to the Jew. The man who fell among thieves was left by priest and Levite to suffer, but was delivered by the Samaritan, who was considered an enemy. “Who is my neighbor?” was the question that brought out this answer from Jesus with its illustration; viz., that every one needing help is a neighbor. The two great precepts of the same Teacher embrace all that is necessary in the practical treatment of the question of our relation to others: “Thou shalt love thy neighbor as thyself;” and, “Whatsoever ye would that men should do to you, do ye even so to them.” Whatever apology there may have been for slavery in the past, in the days of ignorance, when God winked at it, as he did at polygamy, it is certain that the treatment of the slave as the New Testament requires would have destroyed slavery. To have educated the slave to read and write, and otherwise giving him the privilege to develop his mental faculties; to have secured him his wife—a God-given right; to have given these parents their rights, in obedience to the Divine command, to train up their children in the nurture and admonition of the Lord; to secure to them their right of a fair compensation for their labor, and to use it as they chose for their own benefit; to have granted them the privilege of worshiping their Maker as heaven required,—would have destroyed the whole system of involuntary servitude as it existed in these United States. More than two centuries slavery continued, while the enlightened conscience of the nation protested against the system, against the traffic in human beings, against its demoralizing influences on the white, and its degrading influence on the black man. Methodism came into the country, and found slavery intrenched in its laws and civilization. Its preachers proclaimed a gospel of regeneration, of love to God, of a personal knowledge of forgiveness of sins, the witness of the Holy Ghost, of love to neighbors. The converts declared the religion of Christ: the “love that suffereth long and is kind.” It turned out the old man and let in the new. White and black shared alike in the new life. Down in the cabin, up in the “great house,” alike were heard the shouts of joy over this new-found pearl of great price. Tears of joy coursed down the ivory and the ebony cheek, as each spoke of redeeming love. Melted by this divine fire, fused into one spirit, there came to heart, to conscience, to understanding, as the white clasped the black hand with loving grip, the whispered voice of an inner consciousness, “Surely we be brethren.” White Bishop Asbury declared the truth as it is in Christ Jesus, black Harry by his side preached the same gospel of the Son of God. The black messenger was honored by the divine presence attending his Word, as well as the white, and souls were saved when black Harry pointed sinners to the cross, as well as when the first bishop of the Methodist Episcopal Church called them to repentance. Peter was astonished when he was sent to the Gentiles. He was more so when he saw them receive the gift of the Holy Ghost, and heard them declare the wonderful things of God. But he recognized them as brethren; and when his people at Jerusalem call him to account for his conduct in going among the Gentiles, he gives the history of the event, and sums it all up in these words: “Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I that I could withstand God?” This settled the question for Peter, that the Gentiles were entitled to all the rights and blessings of the Jew, as followers of Christ. If God honored the blacks with his Spirit’s presence, filling them with joy and peace, enabling them to show forth the power of a Christian life in the fruits of holy living; if he anointed more than one black Harry “to preach good tidings unto the meek, to proclaim the acceptable year of the Lord,” and honored their ministry in awakening and saving souls, is it a matter of wonder that there should be the conviction in the minds of Methodists that these slaves are men like ourselves? If men, then they are our neighbors; if our neighbors, then we must love them as ourselves. If we love them as men—as ourselves—then slavery, as it exists here, is wrong. The enlightened conscience of the Methodists said, “Slavery is wrong;” and this conviction was soon embodied in the question, which found its way into the Church law, and held its place there till it received its formal, practical answer in emancipation, “What shall be done for the extirpation of the evil of slavery?” The author of this book has treated of the relation of the Methodist Episcopal Church to the colored people from this stand-point of a clear perception of the evil of slavery, and the unrighteousness of one Christian holding his fellow- Christian, his brother in Christ, as a chattel. The writer traces the action of the law-making power of the Methodist Episcopal Church for nearly a hundred years, in her treatment of the colored man as a member of this Church, as an office-holder, and as a preacher under the system of slavery. The author shows that the Methodist Episcopal Church has never swerved from the recognition of the rights of her colored members, in all her general and annual conferences. She denounced slavery as an evil to be extirpated, and at one time required her members to emancipate their slaves. (Had she adhered to her requirement, what a sea of wasted treasure, what a world of agony of the slave, what an ocean of bitter strife, and what a host of precious lives might have 9 10 11 12 13 been saved!) She forbade the buying and selling slaves; she tried to enforce rules for the merciful treatment of the bondmen; she made provision to have all of the gospel preached to them that the masters would allow or the preacher thought safe. She did what she could to have the relation of husband and wife duly recognized. He also tells us that, as soon as the sounds of battle had ceased, this Church began her work again among the colored people. She organized them into Churches, took their own men and made them pastors; although poorly qualified for this work, received them into conferences with their white brethren, and gave them all the rights and privileges of members and ministers of the Methodist Episcopal Church. The reluctance of some to accept the situation of Negro equality in the Church led to the discussion of the question, What shall we do with the Negro? The author gives the outline of this discussion and the action of the Church authorities in reference to it. The unwillingness to recognize the manhood and brotherhood of the Negro on the part of some members and ministers of the Church, gave rise to such treatment of the colored brethren that they were easily persuaded that the white brethren did not want to be associated with them in Church or conference relation. Hence, when the white brethren asked the colored to go out of the conferences and set up for themselves, the colored brethren did so, not always because they thought it absolutely best, but best under the circumstances; not because they thought it right, but because they were disposed to yield to the desires of the white brethren. The reasons for the treatment of the Negro are very much the same as the grounds for neglect of the poor, ignorant, and degraded of any community. People do not like to come in contact with the uncultivated in intellect and morals. Hence the fine church, where it is written in the dress and bearing of the worshipers, “No poor are desired here.” Hence the mission Churches, where the action of both the poor and the wealthy members of the Church says: “No rich are expected here.” There is a disposition to separate the Christian Church into classes corresponding to classes in social life. The distinctions, so marked in society, are carried into the Church. In the case of the Negro, this feeling against the ignorance, uncouthness, which is found in the lowest strata of whites, is intensified by two circumstances, which belong exclusively to the Negro. The first is the color. There exists more or less color repugnance in most persons not accustomed to seeing colored people. There is less objection to having colored persons about them among the Southern people than the Northern. The Southern women largely let the slaves nurse their children, and many of the prominent Southern men and women speak very kindly of their Negro mammies—color repugnance is not instinctive. The second great cause of the unwillingness to treat the Negro as an equal, in State and Church is, no doubt, his former condition of servitude. That it is not altogether his color is evident from the treatment that the Indian, the Hindoo, or the Japanese receives, many of whom are as dark as the great mass of the Negroes. He was a slave, kept a slave, and wronged by the white man. One of the hardest things for poor human nature to do is to confess a wrong and make restitution. That slavery is wrong, is recognized by all the action of the Methodist Episcopal Church on that subject; and the question should be, How can we best atone for the wrong, and remove from the Negro, as speedily as possible, all the effects of this wrong? That the Negro is an inferior part of the human family is stoutly asserted by some people, though it has never been proved. Suppose, for the moment, we admit it; granted that the Negro is inferior in some respects, no matter what; then we ask, Does this misfortune entitle the more gifted part of God’s family to the right of treating the unfortunate ones unjustly, of depriving them of liberty, of the pursuit of happiness? Does the misfortune of the hunchback entitle the straight ones to the privilege of abusing him? Does the cripple, on his crutches, entitle the strong to the right of elbowing him out of the way? Do not these very misfortunes demand our sympathy and kindly offices? Why not? If the Negro is unfortunate, let him have our kindness instead of our kicks? The caricatures of the Negro, seen in the public prints, have their influence in confirming this low estimate of the colored people. The history of the Methodist Episcopal Church, in her ecclesiastical action, is generally worthy of commendation. There are, however, cases of individual action that are not creditable to these persons or societies, either as patriots, philanthropists, or Christians. The Protestant Churches should be as open to the Negro as to any other division of the human family. The public places should be as easy of access to them as to others. They should receive just as much for their money as the white, red, or brown man. This is not in the power of the Methodist Episcopal Church to bestow; but the membership should bear in mind that with God there is no respect of persons. The utterances which the Methodist Episcopal Church has made are all demanded by the enlightenment of the nineteenth century. What is needed is for the practice to correspond with these utterances. Why should the Negro be ostracized any more than any other member of the human family? Why should our Churches and schools be closed to him? Why should he be compelled to ride in the smoking-car, when he pays for first-class accommodations? Why driven from our hotels, and forced to seek shelter in private families? Why are the colored ministers and members of the Methodist Episcopal Church compelled to endure these wrongs? The author might have called attention to the fact that this Church, with its millions of members and adherents, with its press and its pulpits, has never raised her mighty voice in a grand protest against these wrongs perpetrated against a quarter of a million of her membership. What is needed, perhaps, most of all, is to regard the Negro as belonging to the human family, and treat him as such. The social question, which is protruded upon all occasions, must not be a matter of legislation; each individual must settle that for himself. An intelligent Negro lady, when asked by a white man, “Shall we admit the Negro to our parlors?” replied, “If you white gentlemen will stay out of our parlors, we will stay out of yours.” The social bugbear, that is constantly bandied about in this discussion, has no more to do with the recognition of the rights of the Negro than has the question of the annexation of Canada. The author has given facts of history which all the Church should know; and, knowing, they will have no reason to be ashamed of the record of the Methodist Episcopal Church. This subject demands the honest, earnest consideration of the membership of the entire Christian Church, and specially of the membership of the Methodist Episcopal Church. The fact that there are nearly a quarter of a million of her members who have as much right to recognition in her sanctuaries as any other class of men, who are invited and urged to go off by themselves, and be 14 15 16 17