Separation or continuity, which?, or, A colored man's reply to Bishop Foster's book, "Union of Episcopal Methodisms"

Front matter

EMORY UNIVERSITY

Special Collections & Archives

Separation or Continuity, Which ?

Introduction

The Author and the Book. - - - Page 6

True Christianity. - 9

The History of the Methodist Episcopal Church. 14

The Loyalty of the Colored Membership. - 20

Race Methodism. - - -24

The Colored Man's Claim. - - 29

Color a Hindrance to Promotion. - 34

Organic Union of all Methodists in America not desirable. 41 No Colored Bishops until Constitution of the General Conference

changed. • 45

Union of the Church North and South. - - 49

The Result of such Union. 54

Reasons for Contiuuation. - - 61

The Duty of the Church. - - - 65

The Simulation of the Church. - - 69

Special Inquiries or Opinions of disinterested persons. 73 Special Inquiries or Opinions of Colored Ministers and Laymen. 81

Apology for Bishop Foster's Book. - - 86

The Heart Conviction of the Church. - - 90

Separation and Union necessary to greater liberality. - 94

The Church Humiliated. - 99

The Sincerity of Bishop Foster. _ . 104

A.n Appeal to the Colored Membership. 108

To the 250,000 (So! ere d Members of the Methodist Episcopal 0hurch, my dear wife and three cbjldren, the Methodist Episcopal Gburcb and the Christian World, is this vo'.unje dedicated,

^UTMGf^,

© Introduction. ©

We have not attempted to reply to the book of the venerable Bishop Poster on " Union of Episcopal Methodisms " because we felt that we were capable, but because something should be said by a colored man of the Methodist Episcopal Church, not only in our church papers, but in book form. There has not appealed in twenty-five years in our church a book that has disturbed the peace of our people so much as this one. It declares things about us that we are, indeed, surprised to hear. It emphatically slates that there is no future for us in the church such as will come to others. It is claimed the things stated are tiue. We have endeavored in our reply to the book to deal fairly with the author. .We have tried from the beginning to the end, to speak not only as a man, but as a Christian man. We have said some things, no doubt, that need no explanation. We regard many things said by the Bishop uncalled for, yet they must be answered, since they are intended, no doubt, to reflect upon us. We waited to see whether any of the men who have had longer experience and greater recognition in the church than the writer, would stand up boldly and firmly in the defense of our people. While the church has done much and is still doing for our elevation, it is not manly to allow even so high an officer as a Bishop to reflect upon us without refutation. Bishop Foster speaks in his book as one having authority. Some say it is the authority of R. S. Foster, but he says otherwise. The Bishop is in position to know whereof he speaks.

God forbid that we ever lift up our voice or use our pen against Union of Methodisms. But we shall always oppose the kind of union that Bishop Foster advocates. It is not founded upon Christianity. We, in the name 0f Heaven and rights of our people, have the courage (others must judge the ability) to stand up for the rights of our people and allow no manv high or low, to reflect upon us nor urge upon the church to speak, yea, declare, to the colored membeis that they lwve received as high honor already as they are likely to receive iu the church, without some form of disproval. The duty of the hour is not separation in churches on account of color, but organic union with all colors of mankind in the church of God. In the twenty-two chapters of our book we have not attempted to answer everything said by the Bishop, because such an undertaking would require a Look thiee times as large as his. Our reply is to the extent of everything that leads to race Methodism or race Christianity; reflections upon the History of the Methodist Episcopal Church » -color the ba3is of recognition, courage and manhood, etc. The book; "Union of Episcopal Method isrns," has met with but little commendation from men of other denominations who are well known to the Christian "world for their pure Christian principles ; men who not only talk about the Fatherhood of God and the brotherhood of man, but practice it. All men, in Christ Jesus, with them, are equal. We cannot endorse the book as a whole under any circumstance, for the leason that it is just opposite to •Christianity and the principles of the Methodist Episcopal Church. A few of our white brethren iD the Church have come lo our rescue while Bishop Foster in his book intentionally or unintentionally crucifies, as it were, the ■colored man in the church. We have sent our reply fortli in the name of Christianity and in the defense of our people, who are 250,000 strong in the Meth>dist Episcopal Church. Great men err, and we think I hat it has dbeen clearly seen by all who have read the "Union of Episcopal Methodisms"

SEPARATION CR CONTINUITY, WHICH?

OR

A COLORED MAN'S REPLY TO BISHOP FOSTERr

Chapter I. The Author And The Book

i HERE has recently appeared in the literary world a- 5 book written by Bishop Foster, of the . Methodist Episcopal Church, entitled, "Union of Episcopal Methodisms."

Is it right for any official to advise the church to proceed with a measure that cannot be vindicated upon the principles, of Christianity and when it is injurious torthe prosperity of any of her constituency?

There is no doubt but what his utterances have been very cordially received by persons in and out of the Methodist Episcopal Church, It may help to strengthen the convictions of some of those within as to the future of the colored man,, and prove to be an agent to help to extend the work of some without. After carefully examining the words, sentences and the conclusions reached by the author, we can truly say that none throughout the length and breadth of the Methodist Episcopal Church have sufficient cause to feel the baneful effect of the book, so much as the 250,000 colored members.. When we consider that the church is composed of nearly every nationality upon the globe and none are invited to separate, be set up or apart but the colored people, it is enough to stir the soul of each and every colored man in the 'church. The Bishop discusses at length how to get the colored man out of the Methodist Episcopal Church, and the Church South in- We do not criticise the author because he pleads most earnestly and tenderly for Organic Union of the two great Methodist Bodies, but because he seems so very anxious to get rid of us even at the sacrifice of Christian principles. The utterances of the Bishop, a high officer in the church, (beyond a doubt) will militate seriously against the success of the colored membership this quadrennium. When a man speaks against us whose voice and pen have been powerfully felt throughout the length and breadth of Methodism, it is time to speak. Bishop Foster in his book seems to challenge the least manifestation of manhood in the colored membership of the Methodist Episcopal Church.

Can we afford to remain silent when he has sent his book broadcast over the world, reflecting most seriously upon us? I say no! The eye of the Christian world is upon us to see whether any colored men in the Methodist Episcopal Church, have the courage to answer Bishop Foster and plead for the recognition of manhood. We must not continue to speak in a corner, but openly before the world. The Bishop has been, and still is, the occasion of widespread alarm, discussion and discontent among our people. The salient points of the book have been presented in severaj church papers. The painful and widespread interest excited has given large reading to the book itself. Be it remembered that the voice of duty is the voice of God speaking out of the soul of each and every man. Obedience to its claims brings us into living and personal agreement with the highest law of God in the vast universe. We say again, for us to remain quiet in the midst of the present commotion in our church, caused by the appearance of the book under consideration, would be to crush manhood, stultify conscience and consign our people by our silence to a place of perpetual inferiority. The duty of the hour demands that we awake and arise in the calmness and strength of manly dignity. The church has taught and urged upon us to be fearless and manly. To be otherwise would seriously affect the expectation of our benefactors who have labored assidiously to raise us from ignorance and degradation to intelligence and refinement. We cannot see that Bishop Foster has any more right to try to get the colored people out of the Methodist Episcopal Church, to make it possible for union with the Church South, than we have to suggest to the white members to get out, to make union possible with the rest of the colored Methodists. We cannot dismiss from our minds and hearts the words of the Bishop pertaining to our future in an off-hand and careless manner, as some of our leaders have tried to do. No person in the church who glories in manhood and Christian duty, would criticise us for replying to Bishop Foster. It may not have been his intention, but the fact is he has said some, very hard things about us, things that he has failed to prove in his book. While we do not claim to know much, yet we are wise enough to say at least a few things in the defense of our people. We are the only members in the church that he regards as an evil. We do not object to union between the churches, North and South, but let it be cemented in the spirit of the supreme prayer of Christ, " That they all may be one, one in us, that the world may believe that thou hast sent me." Let the union when it comes be of all men in Christ Jesus. Not union of white Methodists, but all Methodists, then we will have one practical working body of Methodists of every tribe and tongue.

Or, A Colored Man's Reply to Sfmop Foster.

Chapter II. True Christianity

i HE believers, of the first and second centuries, were -^ not divided en account of color. They knew no difference when it came to the church. One of the grandest results of these Christian principles was the new dignity given to man no matter how lowly or degraded he was. Christianity came to elevate, to ennoble and to bless. It raised the victims of bondage and oppression from the condition of the beasts and chattels to the dignity of men and the fellowship of saints. It was the boast of the Christian Apologists that in Christ Jesus there was neither Jew nor Greek, bond nor free — that in the church the conditions of worldly rank were abolished. The wealthy and the lowly slave bowed together at the same table of the Lord and side by side in their graves, returned to indistinguishable dust. Is there any reason that the manifestation of Christian life to-day, so far as it concerns the recognition of all men to all rights, privileges and positions in the church, should be any different from that of the early church? Christianity has entered the world and has become the centre of attraction, planting the idea of human brotherhood deep down in the heart of each and every one of its followers. God intended that there shall spring from this seed a church that shall delight to live and advocate the principles inculcated and practiced by Christ and his Apostles. The following is a sum-

IO

Sepd^tion or Continuity, Which?

mary of true Christianity: "Have we not all one Father? Hath not one God created us?" — "Malachi." " Of a truth I perceive that God is no respecter of persons. But in every nation he that feareth Him and worketh righteousness is accepted with Him." — "Peter." ''And hath made of one blood all nations of men for to dwell on all the face of the earth. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus."— "Paul."

Any branch of the Christian Church that seeks to build upon any other foundation will receive God's disapproval and fail. The principles of Christianity must win because they are certain and unfailing. The Church of Jesus Christ is composed of all true believers of all the ages.

It does not exist for itself alone. It bears a commission to all people.

By means of the truth regenerate life is offered to all men. The Lord Jesus requires his own bride — the Church — to go forth and propagate its life in the souls of men all over the world; yea, to the end of the world. To be a follower of Christ it requires all ruling thought and purpose engaged to lead one to do right and be right. True Christianity has been a great power in helping to increase and perpetuate Christian brotherhood; yea, everything for the elevation of mankind. It demanded the extinction of Feudalisms and got it. It demanded the abolition of Russian Serfage and got it. It demanded the education of the masses and got it. In the early part of the eighteenth century this principle of brotherhood sprouted forth into a grander and more consummate growth and generated the church into the spiiit of a "Wesley," ''that the

Or, A Colored Man's Reply to Bis^d Foster. ir

world is my parish." When we speak of Christianity we have no reference to that spurious, blustering, self-sufficient spirit which derides God and authority on the one hand and crushes the weak and helpless on the other. We speak of a Christianity which upholds the doctrine of human rights in church and state. Which demands honor to all men. Which recognizes manhood in all conditions. Which uses the church as the means and agency for the unlimited progress of humanity- This principle has its root in the Holy Scriptures, and it has been sent forth as a part of Christian life to stay. Some men have sought to crush it and it has crushed them. The principlesof Christianity in essence, are of God and irresistible, because they are the mighty breath of God. Its present and future demand is equality of man in Church and State, irrespective of race, condition, or lineage. The only questton now remaining among us for the full triumph of True Christianity is the equality of the Negro. Perhaps we have not put it the right way. We should rather say the Church of to-day is on trial. The Negro is only the touching-stone, by the black man, she stands or falls. Christianity, when once concentrated, is a sledge-hammer whose blows no public wrong can long resist. God raised up John Brown and the Rebellion to awaken the public conscience to the evils and dangers of slavery, and finally resulted in the freedom of over four millions of slaves. Times may change, men may change, but Christianity never changes. Its constitution is complete and therefore needs no amendments. God has sent it into the world for the express purpose of bringing peace out of confusion, to destroy selfrighteousness and elevate all races upon the same platform in the Kingdom of God. She is going through the world even

12 Sefijbition or Contimiity, Which?

above the thought of compromising with any individual or sect. She has staked her existence on the eternal brotherhood of man. It is her theme everywhere. She has met with many •enemies, some who claimed to be her friends, but in the midst ■of all that she rides above all her foes, outlives them all and shall finally swallow up them all. What, then, are the probabilities d*f the future? Those who are hopeful of effecting ■changes in Christianity may just as well be hopeful of changing God. Some men in the Church of Cod seem to forget that the spirit of Christianity rejects the factious barriers of caste and stimulates the very lowest of the kind to the very noblest ambitions of life. They forget that nations are no longer governed by races, but are everywhere called upon to be governed by Christian principles. They forget that the triumphant spirit of the Church of Jesus Christ is to regard all men, whether lowly or great. They forget that, regardless of Pope, Consul, King or oligarchy, this same spirit of Christianity lifts up her human sons to place and power, both to rule in church and the world, and brings to the front a Dane, as King of Greece and a Frenchman as King of Sweden; a Jew as Prime Minister of England: a Gallatin and Schwez as cabinet ministers in America; a Langston to Congrrss and a Douglas to cast the ballot for the Electoral College of a President of the United States. The achievements for the despised in the Church are going to be greater than even those in the State. Some seem to forget that Christianity is in the world directing the elevation of mankind. Others seem to have forgotten that education is spreading, and that all races are thinking.

Finally Christianity will take the weak things of theworld to confound the mighty, and, by the Gospel, break down caste of every kind and exalt the Fatherhood of God and the brotherhood of man. Yea, she will exalt the humblest of men to excellence, justice and all rights and privileges in the Church and State.

Chapter III. The History Of The Methodist Episcopal Church

| HE Methodist Episcopal Church from the very begin- ■* ning demonstrated to the world that its principles ■were as broad as Christendom itself, and has come through storms to maintain them. Bishop Foster's book is without a doubt, out of accord with the very wisdom and spirit of the church. Yea, contrary to its principles, out of harmony with a century of history.

It is conceded by all who know anything about American Methodism, that the Methodist Episcopal Church is without a superior in its means and measures, to accomplish the great end, of the highest good to all men for whom Christ died.

Its gigantic means and well-nigh infinite measures have been the admiration of all good people. One of the measures which makes this church prominent among all other churches is that which has enabled her to successfully prophesy before many people and nations the rights of all men. She has invited into ■fellowship all the sons and daughters of Adam and has preached to them the glorious Gospel of the Son of God, without regard to race, color, previous condition or servitude. She has claimed that every man in her is equal, be he rich or poor, white or black. Her motto has been, " Men to the front regardless of color.'' The general principles which should .guide Christians in their relations to each other as individuals are

Or, A Colored Mans Reply to Bishop Faster. 75-

equal rights to all in the church, but Bishop Foster's failure lies in the application that he makes as it regards the colored man. Can the Methodist Episcopal Church ignore or reverse her history from 1844 to 1848 on which vast church movements have been justified? Can the Methodist Episcopal Church practically say that there is no moral questions involved in the treatment of the colored man belore the Altar of God ? Bishop Foster seems ignorant of all questions of principles touching our relations to the Church of Christ. To his mind, there is no test of equality involved in the matter of our being retained or practically invited and helped to go somewhere else. The church has been building up the eternal foundation — the Fatherhood of God and the brotherhood of man — for more than a century. Whatever the future may bring, that is the foundation stone.

We cannot tell future events, but we do know something of the past. We know thut many true, loyal sons of the Methodist Episcopal Church have suffered for doing their duty in trying to erect the building. The church has said to all, come in. We know that some of all the known races are members. We know that the church has taken a decided stand against wrong of every kind and stands for the right. For the church to yield to Bishop Foster's views would be to stultify itself; it would draw a black; mark over the pages of our history that now are white and clear in their record of Christian philanthropy and illustrious with struggles for the sake of our common humanity. She has made sacrifices to uphold and illustrate the doctrine, the brotherhood of all men in Christ Jesns. The record is not perfect nor altogether consistent, but it is strong and true in its insistence on the manhood rights of all men in the Church of God.

If our church does not remain for the brotherhood of man in

J 6 Separation or Continuity, Which?

all rights and privileges, then she must die. If our church changes, then she cannot live — she will not deserve to live. Her foundation principles for more than a century have been the brotherhood of man. If the present constituency of the church will not submit to the domination of our fathers' position and they reluse to live in the spirit of the creed, then the Methodist Episcopal Church of to-day is already doomed.

We are confident she will be wise enough to escape such dreadful calamity.

The fathers of the Methodist Episcopal Church, if they were alive, who fought so heroically for universal brotherhood, regardless of color, would be astonished while reading certain portions of the Bishop's book.

We say again, that if ever the Methodist Episcopal Church recedes from her ancient faith anct sacrifices at the shrine of prejudice, the Christian world will cease to hold her in high esteem. The church, if she expects to be endorsed by God in the future, must continue to wave one banner and cry aloud, "Ho! every one that thirsteth come!" Three-fourths of the Christian world are against race Christianity. If our church desires to become the forerunner in this matter among the great denominations that are composed of all races, it is with the church to decide whether it will be the best thing to do. She cannot deny the forgoing declarations without being regarded by the world as a backslidden church or a church fallen from grace.

Each and every branch of the Christian Church should oppose bitterly everything that is agitated with the end of separating or dividing the Church of God. The progress of the Kingdom of Christ in the world has already been hindered too much on account of multiplied ' denominations. It is not division we need to hasten the glorious consummation of our

Or, A Colored Man's Reply to Bishop Foster. I7

Lord's Triumph, but unity. Not unity on the color line, but on the Gospel line. The standard of the Methodist Episcopal Church has been too high for her to consent to take back all that she has claimed. The church cannot, therefore, afford to surrender her principles since nothing has been produced that justifies such surrender. No one would likely decide from the past history of the church that she could adhere to the unreasonable demands or conditions of union and disunion as advocated by Bishop Foster.

Ii she is to-day what she has been in the past, then it is not in her to consent to trample upon or disregard the rights and privileges of any of her constituency. The love of change in the church from the good old way seems to have been a prominent characteristic of the author of "Union of Episcopal Methodisms" for the last twenty years. It looks very much like, that historical facts are disregarded and not considered important to direct the church in her future, concerning doctrines, polity, membership and recognition. The age in which they occurred and the circumstances which gave them birth, is regarded as a thing of the past, therefore, not important nor necessary to determine the present conditions. It seems that the rapid growth of the church demands change of principles to suit those who are quite desirous of being the leaders in organizing a Methodist Church with all races, the Negro excepted. The old foundations, to their minds, have become subverted, therefore the church needs new laws and forms of government that shall forever exclude the colored man. The church will, no doubt, find it necessary to pause awhile before she will allow herself to be moved from her well-founded principles or admit any fundamental changes as to the rights and privileges of any of her members. Those who propose changes to the extent of separaj 8 Separation or Continuity, Which?

tion must demonstrate great judgment and principle, a large preponderance of the deliberative faculties, reasoning closely, combining accurately, advancing cautiously, developing slowly, every new conclusion and balancing justly the interests of all concerned.

The above is a description of the way and manner our fathers made the magnificent History of the Methodist Episcopal Church. If men are dissatisfied with the vital principles ol the church, they ought quietly withdraw and not remain to agitate those who are quiet and furthermore endeavor to pull down or modify what has cost so much to build up and complete. The Methodist Episcopal Church is not in jeopardy. Let it never be removed from the eternal foundation on which it reposes and on which it has reposed securely so long. How few men can think and plan for others without danger to themselves and the future. Whatever changes in the modal or circumstantial system of the Methodist Episcopal Church may really be needed for the improvement and prosperity of the church, we deny that any such necessity extends to the colored man's exit from the church. The deep pulsations of the great heart of Christendom will be felt to its farthest limits the day the Methodist Episcopal Church recedes and becomes a race church. Is the church in darkness? Has she called Bishop Foster as the Watchman, to tell what of the night ? He declares that the morning will never come until the colored man is out of the Methodist Episcopal Church. Just here we call up, yea, summons, the whole past history ol the church to appear against the book, Union of Episcopal Methodisms, which is on trial before nearly 3,000,000 witnesses, charged with advocating a policy that puts tbe church in jeopardy. If the book expresses the sentiment of the church then it will live and the church will eventually die. If the church

Or, A Colored Man's Reply to Bishop Foster. Ig

Jives then the book must eventually die. It is impossible for both to live. We say again, that the Methodist Episcopal Church of to-day, as well as of the future, must stand by the principles or landmarks of th- fathers of early Methodism.

2o Separation or Continuity, "Which?

Chapter IV. The Loyalty Of The Colored Membership

E HAVE stood firmly by the Old Mother, no one cam truthfully deny ; even amid all the criticisms and unbrotherly treatment we have received irom other religious bodies. We have advocated, boldly and with delight, the broad Christian principles of the Methodist Episcopal Church. We have been true to the old Church if the truth is told concerning us. Are we to be considered a source of evil because we have manhood and think that it ought to be respected ? If manhood does anything it certainly develops individuals, nations and churches. Is it unnatural for us to have it simply because we are colored ? Bishop Foster in his book seems to challenge the least manifestation of manhood in the colored members of the Methodist Episcopal Church. Is it disloyalty to be manly ? Bishop Hurst says in his address before the General Conference oi 1888, at the mass meeting of the Freedman's Aid and Southern Education Society, " that it was thought that our colored members might not be true to our church. We have no truer members on our Church Record than our colored members. They love our doctrines and our polity, and rejoice

in our History."

The colored members of the Methodist Episcopal Church have been loyal for more than a century. Some have wondered how we could remain loyal so long. There has been something about the church that has won the heart of many of the men

;andj women of the race. Our loyalty has been a conspicuous feature in our religious life. We love the r spirit of the church because it is the spirit of Christianity. Its past record, at least, shows that. We have never spoken unless in favor of the church of our choice. We have re arded the church as greater friend as .we can find among the other branches of the Christian Church. Our endurance, amid great persecution from some -without, as well as some within, is an evidence of our fidelity to the Old Mother of American Methodism. We presented ourselves for membership in the church when it was in its infancy. We have been as loyal as Black Harry, Bishop Asbury's traveling companion. We have never betrayed our trust, but have "been as true as steel. Many inducements have been offered us to leave the old church ; but we have stood our ground like true -and tried soldiers.