Separation or Continuity, Which ?
vTORX—'
A Colored fyan's Reply to Bishop Foster's Book,
"Union of Episcopal Methodisms.'
i , : :-ck'A ••
PUBLISHED BY H. H. SMITH'
Baltimore, Aid.
Copyright, 1893, by
H. H. SMITH-
Baltimore, Md.
- AUTHOR'S SKETCy -
It would be hard to find a better illustration of the facility with Which,
under adverse circumstances, a man of ability and integrity may rise from
obscurity and humble life to exulted position in the service and hearts of
his fellow men than is afforded in'the history of IsaacL. Thomas. He has
not, it is true, filled every office within the gifc of thepc-op'e, but lie has
come through a checkered career, surmounting obstacles which would
have discouraged many men, and kept himself ready to do a helpful work
for his God. his Church and his people.
Isaac Lemuel Thomas was born in Anne Arundel County, Maryland,
December 4th, 1860. His parents took residence in Baltimore when he was
just one year eld. At the eai ly age of fcur jTears he displayed the bent of
his genius, and attracted hundieds to hear him when it was announced that
he would declaim in exhibition. Everyone who.knew him regarded him
as a wonderful child. Sent first, at the age of six, to a private school,, he
continued until eight, when he was transferred to the public schools of
Baltimore, where he pursued with diligence and success a course covering
serc;i years. While pursuing the cultivation of his mind, he was awakened
to the need of salvation and in 1877, at John Wesley Methodist Episcopal
Church, he was happily converted. In the same year he felt called to the
ministry, and entered Centenary Biblical Institute (now Morgan College)
in order to prepare himself for the recognized high functions of his life-work
He graduated from the Institute in 1881 and entered the Washington
Conference in March,-1882. Realizing the need of a more thorough
preparation for the work of the Christian Ministry, he sought an appoint¬
ment in the vicinage of Howard University and entered the excellent
Theological Department of that institution, fiom which he graduated with
distinction in 1888, being the chosen valedictorian of his class. The
following year he pursued a past graduate course in the University with a
select course in the sciences and languages. He has also taken special
courses in elocution and oratory under Professor Townsend, of Washing¬
ton, D. C., and Miss Alice M. Youse, teacher in the College of Expression*
Baltimore. As a speaker he is polished, giaceful and eloquent. He is
considered one of the best pulpit and platform speakers of the race. On
Ihe lecture field he has gained a reputation and called forth commenda-
•(ions from the press and from distinguished men. He is the founder and
editor of The Christian News, a, handsome and scholarly twelve-page
journal devoted to the woik of the Church and Ihe disliict of which he is
the presiding elder. His pen is in almost constant use and, as a result, he
has issued a most useful and comprehensive "Presiding Eldei's Record"
a timely " Leaders'and Stewards' Record." a song in sheet music entitled
'•The Redemption Song," and the present work, a voluminous correspon¬
dence, editorial woik and special conti ibutions to the church papers.
As a member of the "Washington Conference he has proved himself
useful, popular and progressive. He was elecied almost unanimously for
four successive years.Statistical Secretary, the difficult duties of which
office he performed with satisfaction. His promotion as Presiding
Elder relieved him of that responsible position. His most important
charge was at Centennial Church. Baltimore, which he sfcrved for two years
And raised $10,000, thus lifting a long-standing mortgage. While in Balti¬
more Rev. Thomas "\Tas regarded as a representative of the coloied pulpit
in that city. His sermons were published frequently in the ' Baltimore
American " and other great dailies, and he found himself in touch with the
best thought and progress of the city. He delivered the missionary sermon
before his Conference In 1890 and it was widely commented upon and
enjoyed the distinction of being the first sermon to be ordered printed iu
full in the minutes. As a presiding elder Rev. Thomas is a decided
success. His kindly heart,his splendid preparation, his quick preception
of an advantage for the furtherance of his work, his constant aim to improve
his conferences and strengthen the relations between pastors and officers,
all point to him as an ideal o -cer.
The Church should be proud of the subject of this sketch. He is a man
of strong piety, splendid attainments and large "capacity for work. He
loves his Church, and his life's aim is to serve her.
Isaac L. Thomas is m the vigor of young manhood, rt gentleman of fine
and commanding presence,'of great energy and staunch purpose, of
generous culture. His best work is before him. If he jlives he will be
heard high up in the counsels of tliemenwboareto determine th<3best that
•can be done for tjie uplift of the Afro-American.
Nokman" B. Pinn.
Alexandria, Va., July 29, '93.
-*HGontents>«-
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 Continuation. . - 61
The Duty of the Church. - - - 65
The Simulation of the Church. - _ (39
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 UnioD necessary to greater liberality. - 94
The Church Humiliated. . gg
The Sincerity of Bishop Foster. - -
An Appeal to the Colored Membership. 10g
To the 250,000 (Colored Members of tl?e Metho¬
dist Episcopal Ghurcl?, my dear wife arid tl^ree chil¬
dren, the Methodist Episcopal G^urcl? arjd the
<£hristiap World, is this volume dedicated.
AUTHOR,
© Introduction. ©
We have not attempted to reply to the book of the venerable Bishop-
Foster 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 (his one. It
declares things about us that we are, indeed, surprised to hear. It em¬
phatically states that there, is no fulure for us in the church such as will
come to others. It is claimed the things staled 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 forr
yet they mus-t be answered, since they are intended, no doubt, tort fleet
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 ot' 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 aud 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 memheis that they have received as high honor
already as they are likely to receive in 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 an&wtr evuything said by the Bishop, because such an
undertaking would require a 1 ook thiee tiims as large as his. Our reply
is to tlie extent of everything that leads to rare Methodism or race Chris¬
tianity; reflections upon the History of the Methodist Episcopal Church >
-color the basis of recognition, courage and manhood, etc. The book;
41 Union of Episcopal Methndi^ms," has met with but little commendation
from men of other denominations who are well known to the Christian
"world for their pure Christian piinciples; men who not only talk about th©
Fatherhood of God and the brotherhood of man, but practice it. All men,
in Christ Jesus, A\ith tliem, are equal. "VVe cannot endorse the book as a
whole under an,r 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 in 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 forth in the name of
Christianity and in the defense of our people, who are 230,000 strong in
the Meth )dist Episcopal Church. Great men err, and we think that it has
<been clearly seen by all who have read the "Union of Episcopal Methodisms'*
SEPARATION CR CONTINUITY, WHICH?
OR
A COLORED MAN'S REPLY TO BISHOP FOSTER-
CHAPTER I.
^ THE AUTHOR AND THE BOOK.
HERE has recently appeared in. the literary world a
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 to the 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-
Or, A Colored Man's Reply to Bishop Foster. 7
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 severa\
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
8 Separation or Continuity, Which?
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 bene¬
factors 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 Bishop Foster.
CHAPTER II.
TRUE CHRISTIANITY
HE believers, of the first and second centuries, were
y- not divided on 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 chattel? 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 indis¬
tinguishable 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? Chris¬
tianity 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 Separation 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 com¬
posed 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 beer*
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 de¬
manded 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 A fan's Reply to Bishop 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 principles
of Christianity in essence, are of God and irresistible, because
they are the mighty breath of (rod. Its present and future
demand is equality of man in Church and State, irrespective
of race, condition, or lineage. The only questton now remain¬
ing 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 self-
righteousness and elevate all races upon the same platform i»
the Kingdom of God. She is going through the world ever*
'12 Separation or Continuity, Whichf
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 proba¬
bilities of 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 God 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 trium¬
phant 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 the world to
confound the mighty, and, by the Gospel, break down caste of
Or, A Colored Man s Reply to Bishop Foster. 13'
every kind and exalt the Fatherhood of God and the brother¬
hood of man. Yea, she will exalt the humblest of men to
excellence, justice and all rights and privileges in the Church
and State.
*4
Separation or Continuity, Whichf.
CHAPTER III.
THE HISTORY OF THE METHODIST EPISCOPAL CHURCH.
aV
PIE 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
ipeople 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
xegardless of color." The general principles which should
.guide Christians in their relations to each other as individuals are
Or, A Colored Man s Reply to Bishop Foster.
15
«qual 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 1S4S on which vast church movements have
been justified ? Can the Methodist Episcopal Church practic¬
ally say that there is no moral questions involved in the treat¬
ment 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 Father¬
hood 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 knowth it 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 illus¬
trious with struggles for the sake of our common humanity. She
has made sacrifices to uphold and illustrate the doctrine, the
brotherhood"bf all men in Christ Jesus. 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
16 Separation or Continuity, Which f
all rights and privileges, then she must die. If °ur church
changes, then she cannot live—she will not deserve to live. Her
foundation principles for move 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 re¬
fuse to live in the spirit ot 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, regard¬
less 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 and 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-fuurths 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 ot
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. ij
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 hus claimed. The church cannor, 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 unreason¬
able demands or conditions of union and disunion as advocated
by Bishop Foster.
It 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 ot her constituency. The love of change in the
church from the good old way seems to have been a prominent
characteristic ot 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 founda¬
tions, 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 funda¬
mental changes as to the rights and privileges of any of her
members. Those who propose changes to the extent of separa-
j8 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 of 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 the 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 Maris Reply to Bishop Foster. ig
3ives 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.
20
Separation or Continuity, Which f
CHAPTER IV.
. THE LOYALTY OF THE COLORED MEMBERSHIP.
I f 1 E HAVE stood firmly by the Old Mother, no one can;
truthfully deny; even amid all the criticisms and
unbrotherly treatment we have received from other iehgious
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 Con¬
ference of 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
Or, A Colored Man s Reply to Bishop Foster. 21
•and] women of the race. Our loyalty has been a conspicuous
feature in our religious life. We love the spirit of the church
because it is the spirit of Christianity. Its past record, at least,
shows that. \Ve 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 Chris¬
tian 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 our¬
selves for membership in the church when it was in its infancy.
We have been as loyal as Black Harry, Bishop Asbury's travel¬
ing 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.
We have not been slow to acknowledge the Christian philan¬
thropy of our benefactors. We have praised the old Church
which has helped us spiritually, intellectually, financially and
socially. We have shown our love for and fidelity to the church
by being diligent in helping to add to its membership every
year. We have prevailed with some of the most intelligent men
and women of the race to join the church of many colors, but in
its law no color. The colored members generally felt at home
an the Methodist Episcopal Church because they were born
therein.
We have taken the advice of our white friends East, West,
North and South, when given in the direction of our elevation.
Surely we have used every means and seized every opportunity
offered us in order that we might grow and develop into the
liighest type of Christian manhood.
No intelligent person, if he is sane, would dare regard us dis-
22 Separation or Continuity, Which?
loyal simply because we ask for an equal chance with all other
races represented in the Methodist Episcopal Church, when
selections are made to fill the high offices in the church.
Our people are loyal to the church of our choice and this is
true of ministers and laymen.
The love of our people for the church and their fidelity to
her, are as deep as the fathomless sea and as abiding as the
everlasting hills. The historians of the Methodist Episcopal.
Church have failed to record any facts concerning the colored
man in the church, that would lead Bishop Foster to draw such
severe conclusions. He says: " These members of ours (speak¬
ing of the colored members, of course,) for reasons which grow
in force, do not remain with us without working evils to us that
may become disturbing and disastrous." We suppose that
because we have begun to speak for recognition, that we arfe the
occasion of much evil in the church. The Bishop regards us
an evil in one place in his book and then in another considers it
right and proper that we demand recognition ; but if we demand,
it in the Methodist Episcopal Church it is suicidal, but in a race
Methodist Body it is all right. Other nationalties may speak for
recognition in our church and it is all right, God is in it; if, on.
the other hand, we speak for recognition, the devil is in it.
The above analysis is about the correct solution of the-
Bishop's statements. He implies that the church has no power
to become holy as long as she retains the colored man.
The church was regarded holy, perhaps, when the colored
people were nearly all ignorant. And now, with all her effort
and great desire to become holy, she cannot because the colored
man has become intelligent and feels bent and bound to ask for
recognition ; his persistence agitates the church and prevents her
from growingjmuch in grace. From Bishop Foster's theory edu-
Or, A Colored Maris Reply to Bishop Foster. 23
cation elevates other races and degrades the colored race.
In the face of such severe reflection our past history shows
that we have been as true and faithful to the church as any ot its
constituency. Bishop Foster thinks it will be a blessing to the
church if we just withdraw, and a great evil if we remain. We
presume that he would be ready to depart in peace if he could
only see us out—the evil; and the Church South in—the
blessing.
24
Separation or Continuity, Which?.
CHAPTER V.
. RACE METHODISM.
| T IS somewhat surprising to find one of our bishops advo-
t eating Race Methodism. It is bad enough when one of
the very ordinary men of the church gets so far away from the
principles of Christianity, but far worse when one of our <?hief
pastors is found advocating such offensive principle; claiming
that we can glorify God more and help to extend His kingdom
with greater progress by the preposterous plan he suggests,
advising the colored people to leave the Methodist Episcopal
Church, and, if they are unwilling to go, then he thinks that it
is the duty of the church to set them apart. In that act he con¬
cedes that the church will glorify God. It may be right and
proper for the three Colored Branches of Methodism in the
United States to form a great African Methodist Church in
America, since they are already Race Churches. Such union,
doubtless, would help as well as strengthen them. It is said
that independence in church relations will develop manhood.
Yes, it may, but will it not be manhood of a race type? Shut
up any race to itself and you cut it off from the association that
makes for broad humanitarian manhood in touch with the
highest and noblest life of universal man. What every man of
[the colored race needs and has a right to, are the riehts
t ..... >
Inspirations, opportunities, ambitions, not of a Negro, but of a
man. The highest expression of manhood is in the man Christ
Or, A Colored Mans Reply to Bishop Foster. 25
Jesus. "We do not think of Him as a Jew or a Greek, but as a
man. Race Methodism would involve separation in official
ecclesiastical recognition cf race distinction on ground of color.
{Such result would intensify and perpetuate the spirit of caste
among" Christians. Caste would be enthroned in the Church of
Christ. The Negro would be set apart as an alien race, inferior
and servile to the white man. It would put into the ecclesias¬
tical law and polity of a great church the idea of separation and
discrimination on the ground of color. God will never be honored
by man if the above is to be the manner in which it is to come.
We are sick and tired of so much emphasis being put upon our
being Negroes. This question of Race Methodism involves not
merely the church relations of the Negro, but all of his relations.
It erects a wall impenetrable, insurmountable, and to be eternal.
Race Methodism will never assist the colored man to ascend the
plane ot civilization and Christianization of this or any other
country. It would not lighten the burdens of imposition and
discrimination the race man labors under, nor obliterate color
prejudice, nor cause other people to see that it merits more than
it gets, politically, morally, socially or religiously ; it would not
have the tendency to remove from the young of to-day and the
future the servile fear of the white man engendered during
slavery in the minds of the race. Race Methodism would
fatten, as it were, color prejudice to such an extent that its eyes
would so swell that it would not even concede recognition to the
greatest men of the race. Furthermore, the Northern and
Eastern Colleges that now admit colored students would close
to the race never to open again. Every state in th« union would
be tempted to pass a seperate car law; restrict the ministry, the
professions, the mechanic and the wage-worker to seek his
flock, his patients and his employers among his own color-
26
Separation or Continuity, Whichf
Then would naturally follow seperate taxation and appropriation.
We would be cut off from being brought into contact with the
master minds of the whites, thus making denser the cloud of
discrimination, which would hide from us needy light. Ihose
who agitate Race Methodism among us seem to forget that such
a result would consign our race to such degree of humiliation or
ostracism and imposition as would mark us deeper than Cain ;
make us become a repulsice and more to be shunned than the
demoniac of Gadard, America's contagious leper—a hiss for the
Anglo-Saxon. Now &re ought to pray for the time when the
Colored Race will rise enmasse and cry aloud. Give us an
atmosphere where the survival of the fittest is the rule. Where
brains, culture, logic, morality and religion are only necessary
to the recognition of manhood. As a race, let us plead not for
Race Methodism, but rather let us go forth arrayed in manli¬
ness to grapple with the sterner realities of life. Let us be
heard everywhere that God is our Father and man our brother.
Let Bishop Foster plead for a big Black Methodist Church in
Americi and, on the other hand, let us oppose it with all our
power. Doubtless, we will be the sufferers if he succeeds. He
tries to make it appear that we shall receive more blessings than
we will have room to contain. That is simply talk. We have
heard that kind before. The sun is too high for him to make us
believe that. When we separate from the Methodist
Episcopal Church to unite with a big Negro Methodist Church
it means that in the Church of Christ, at least in the United
States among the Methodists, one man, because of the color of
his skin, cannot aspire to the achievements and honors of a man.
What effect will it have on our manhood and the manhood of
our race? Will it help to gain us recognition in National life
or in any sphere? If, in the Church of the Lord' Jesus, such
Or, A Colored Man's Eeply to Bishop Foster. 2f
race distinctions prevail, if we, on an ecclesiastical basis, for the
sake of peace depart as an alien race, what can we ever thtrt
hope for in civil relations ? If ever there was a time for testing
it is now. Let the Methodist Episcopal Church ignore us and
then we shall be able to see beyond a doubt that she desires us
out. The Sainted Bishop Campbell, of the African Methodist\
Episcopal Church, believed that the elevation of the colored
race in this country was not in separation from the whites, but.
in assimilation. Assimilation in church and state with those
who have the money and the land; who run the industrial,,
political, educational and religious affairs of this country, and
that it is as universal as it is hazardous to array any one race of
a nation against another when both are equally native and
neighbors. Let the race churches enter into organic union
among themselves, if they so desire, and which they are likely
to do, but our people do not believe in race churches. We go
in for the unity of only one race, and that the human race
especially in ecclesiastical matters. The church should ever be
the nearest visible picture of heaven. Let our people continue
10 discuss, like intelligent men, the great question that they
deem of importance to the greater development of the work
among them. We say again, no doubt it will be a wise thing
for the three colored branches of Methodism to unite, but for
Bishop Foster to advocate merging the colored members of the
Methodist Episcopal Church into the great United Body of
Colored Methodists, would by far be a greater evil than their
remaining, contending in a manly way for recognition within ihe-
bounds of the church wherein they were born. If the religion
of the Lord Jesus Christ is destitute of the power to bring all
races together in one Christian brotherhood, then it is by no^
means the religion that the world needs. It is a reflection upon,
■28 Separaiicn or ontinuity, Which?
the Founder of Christianity for anyone, be he high or low, to
advocate race religion. Eace Denomination hardly means any¬
thing. If we advocate anything along that line it must be and
•can only be Race Christianity. All denominations claim to be
built upon the principles of Christianity. Who believes that
strife would cease among the white and colored simply because
the colored Methodists of the United States would agree to
organize a Negro Methodist Church to satisfy the whims of
some white and colored men who need more grace or who have
lived in the Church of God without having learned the a, b, c's
of Christianity. A Colored Methodist Church and a White
Methodist Church in the United States would cause far more
strife than is likely to be if the Methodist Episcopal Church
•will carry out her principles. If we deem it necessary to be
separated here on account of color, then would we, of course,
•desire the same in heaven, unless we all become one complexion,
and that is not likely to be. Some white men have overvalued
themselves and think that they are better than men of other
races, especially the colored race. They, like Peter, need a
vision. Will the color line be drawn in heaven ? Will those of
•different races be confined each to its own suite of apartments iii
the Father's house? If so, they should worship apart in this
world. But if there are to be no division walls in the Celestial
City, such walls should not separate Christians on their way to
our Father's house. We say in substance to our white brethren
as Ruth said to Naomi, "Entreat me not to leave thee or to
return from following after thee, for whither you go we will go
and where you lodge we will lodge. Your people shall be our
people and your God our God. Where you die will we die and
there will we be buried. The Lord do so to you and more, also,
if aught but death part you and us."
Or, A Colored Alan's Reply to Bishop Foster.
CHAPTER VI.
THE COLORED MAN S CLAIM.
HE Bishop says concerning the claim of the colored
members of the church: "They ask and claim it
with persistence that they shall not be discriminated against in
the high offices of the church." We admit that the time has
been during the history of the colored man in the Methodist
Episcopal Church that for him to claim equal recognition would
have been absurd. His condition, as well as his illiteracy^
would have been reasons in our judgment sufficient to justify
the church to refuse to adhere to his claim. But after nearly
thirty years' association with and under the instruction of
cultured white men in Church and State, we have been able to
advance so rapidly in ecclesiasticism, etc., until Bishop Foster
himself acknowledges that among the colored members of the
Methodist Episcopal Church are men competent to fill with
honor and ability any office in the gift of the church. We
quote from his book of Union of Episcopal Methodisms:
" Some of these brothers (speaking of the colored members)
are equals in talent with their white brothers. They are not
slow to discover that. It would not be strange if they are
prompt to assert it. They do now declare it." It has been
admitted by Dr. J. E. Rankin, President of Howard University,
VVashingtan, D. C., that the most unique and wonderful
chapter in the history of Education is that which tells the
jo Separation or Continuity, Whichf
story of the education of the Negro of the South since 1865.
So great a work was never done in all the world before. No
-other illiterate people during such a period of time have ever
made such progress. The Methodist Episcopal Church cannot
•expect the colored man to consent to occupy always an inferior
position in the face of all that has been as is still being done
to elevate him. Bishop Foster says if we, with a full under¬
standing of the case, prefer to remain with the Methodist
Episcopal Church in peace as we are abandoning the expecta¬
tion of the preferment which we desire and for which we are
ndicating a perfectly legitimate disposition to contend, the
•church will continue to regard us as brothers beloved and
administer for and over us in every respect as she does for all
her children. The above sentence is taken from a line of dis¬
cussion which emphatically declares that it is impossible for
the colored man to receive as high recognition in the Metho¬
dist Episcopal Church as a white man, even though he be more
•competent than his competitor in every respect. We are happy
to know that the colored race is producing, even in the Metho¬
dist Episcopal Church, a type of manhood that laughs at the
above absurdity. We are not the only race in poverty and
ignorance that i3 being assisted by the church that is known as
having aspirations to fill the highest offices in the gift of the
church; but other nationalities and races, some who, although
■quiet now, will in the near future consider it right and proper
that they receive recognition in the high offices of the church.
The only way that our church can possibly relieve herself of the
growing aspirations of distinct nationalities within her borders,
is to restrict her field to the Anglo-Saxon. And by so doing
the motto of John Wesley, " The world is my parish," will no
Or, A olored Man's Reply to Bishop Foster. j r
longer have effect upon the Methodist Episcopal Church.
Then all mankind will know that none are invited within the
borders of the church but the white man. We intend to claim
our rights, given us by the church nd Christianity. There is
no doubt that we are right in our principles that equal rights
belong to all men and that the rights of every man shall be
respected by all men. There is no doubt that if white men
were in our place they would claim their rights far more
tenaciously than we have. Our claim is for recognition in the
Methodist Episcopal Church not as Negroes, but as men. We
have been too easily satisfied and we have been hindered on
that account. We have not had the courage to express our
conviction fearless of results. Hence many of our race have
compromised to the detriment of our people, simply because a
hush position has been offered them. We have claimed the
right of education and we have got it. We are now claiming
recognition in the Methodist Episcopal Church without
restriction on account of color. We are not pleading for any
special laws for us but those already existing put in operation.
If we are capable of doing what others can do in the church
then duty to ourselves and the future generations of the colored
race demands that while others are aspiring to be promoted to
the highest offices in the church, we have perfect right to do
the same, regarding, of course., compency and fitness in every
respect the standard. The glory will pass from any people
whether in Church or State, who are unwilling to accord equal
rights to all men. Looking back through the long ages, we
thus behold a time when Egypt poised on a pinnacle of
national splendor regarded with much contempt and prejudice
those who were then half savage inhabitants of Greece. The
J2 Separation or Continuity, Which?
wealthy, powerful, polished Egyptian looked upon the Greek
as a vile, corrupt people, and so far as social equality was
concerned it was impossible. The Egyptians permitted the
Greek to live on the borders of their territory. And while so
situated they seized every opportunity to become wise in alL
the learning of Egypt. The once despised Greek now begins
to arise in such might and power until finally kings of Greece
wedded the queens of Egypt and the heel of the once despised
Greek barbarians was planted as that of a conqueror upon the
neck of the crumbling Egypt. God has always overthrown the
proud and self-righteous who have tried to hinder the progress
of their more unfortunate brother. He who puts obstructions
in the way of a brother who is undoubtedly destined to be the
equal of all men in every avenue of life, will be severely
punished for such malicious act. We are hungering and
thirsting after wisdom and have long since learned that it is
the key which unlocks all portals of wealth, fame and power.
This key no mortal can wring out of the hand of its possessor.
We have reached the crisis in the Methodist Episcopal Church
that we not only possess it but are using it, not as cowards, but
as fearless as a Luther or a Wesley. David Crocket said "first
know you are right and then go ahead." We know we are
right in claiming the highest recognition in the gift of the
church; we, therefore, intend to go ahead on that line. Ignor¬
ance and servitude mark cowards. Education and liberty
mark heroes. Eroad statements like these weigh vastly more
than our flattering tribute to men who seek to deprive us of
our rights. Those who are trying to convince us simply by
theory that the colored man is not discriminated against are
not making much progress in that direction. A letter recently
Or, A Colored Alan's Reply to Bishop Foster. 33
appeared in the New York Advocate from the pen of Bishop
Mallalieu "Support our Methodism" and William Taylor, in
Calcutta which shows that the relation of all men in other
countries are quite different from what are seen in America.
The Bishop says, speaking of condition that prevail in Euro¬
pean countries. "It was especially noticeable that Europeans
and Eurasians and least one family of jet black Negroes, were
mingled together without any of the abominations of cast and
color prejudice one sees so commonly manifested in the United
States." The church claims not to be a cast church, therefore
she will have full opportunity to prove in the result of the pres
ent agitation caused by the Bishop's book. We intend to
knock at the door for entrance.
34
Separation or Continuity, Which?
CHAPTER VII.
Color a hinderance to promotion.
'j^^ISHOP FOSTER states that nature has established the
color line, the insuperable obsticle to the equal rights,
privileges, and emoluments of the colored man with his white
brethren— What does he mean by this ? Does he mean to say
that our common Father has placed upon us a mark that bars
us from all that is right and proper for our white brother ? If
this is the bishop's meaning, then, the blame belongs to God
and we should not be held responsible for it. But it will require
friore than what he has said or can say to make it clear, that
God has so intended to curse a portion of his creation.
Christianity regards all men equal, and offers all races equal
privileges and recognition. It is not Christianity that-directs
men to draw color lines and debar others from recognition in
the highest offices of the church because they are connected by
nature with a certain race, but the whims of those who need to
. go to the word of God and learn the principles of Christianity
*as they are, and not as they would like for them to be. Hence
;a man to be regarded incompetent for high position because
The i3 colored is nothing more than a notion. Its desolation
will come especially from the domain of christian principles.
Like all other great battles of human depravity it is to be
fought and conquered by manly efforts and with the weapons of
truth. Can there be universal brotherhood in the church not
Or, A Colored Man's Reply to Bishop Foster. 35
in name, but in fact ? We have no doubt it can if men will
live and preach Christianity in all of its bearings. Color seems
to be everything with Bishop Foster. He declares for a color¬
ed bishop to preside over a white conference "would be im¬
practicable, cause disruption in the church and would be suici¬
dal." Impracticability was not pleaded, no disruption follow¬
ed nor suicide committed when colored bishops presided over
the Ecumenical Conference, and the Centennial Conference of
1S84. Color seemed to have vanished in those conferences.
If a colored man is permitted, and considered worthy to pre¬
side over the entire Methodist Family at its great gatherings,
why is it impracticable for him to preside over any portion of
the family ? If the Eishop is correct, then it has been the cus¬
tom of the Methodist Episcopal Church to allow a colored
bishop to pfeside over her when associated with other branches
throughout the world in a big Methodist Conference. When
thus associated, she has disguised herself and pretended to
others who had no race predjudice that she regarded all races
worthy of the highest recognition and gloried in the wonderful
and unequaled advancement of the colored man, who is now
prepared to preside over a great Conference of ministers and
laymen, with intelligence and dignity, while in heart considers
him unworthy of such honor simply because he is colored.
Bishop Foster may talk about providential impediments, but
the only impediment he raises against a colored man being
worthy to preside over a white annual conference, is, his com¬
plexion. He speaks of providential impediments and devel¬
ops color all the while. The only objection that is ever raised
-against a refined, educated, christian colored man, is his color.
-Honest men every where will acknowledge this statement to be
36 Separation or Continuity, Which?
true. We are not asked in Bishop Foster's book to separate
because we are poor and generally illiterate, nor because vve-
have not been much financial and imtellectual strength to the-
church. There are other nationalities in the jchurch who are
in the same category ; He does not invite them to go but only
regards it necessary that we go and gives no reasons but that
we ar© colored, and our color is not elligible in the Methodist
Episcopal Church, and that it will be better for all concerned.
The root of the whole matter is that we are colored. If the
church desires us to separate for the main reason given by the-
Bishop, then, she will not treat us as well as the Church South
treated her colored members. Dr. Harrison gives two reasons
why his church set her colored members apart in 1870, 1st
Because they had become enemies to the church. 2nd They
had reduced so rapidly in numbers. I quote his .exact words p
"There remained to us in 1866, 78,742 colored membors but
insidious influences were at work among the Negroes, They
were induced to regard their old masters as their enemies, and
a new set of masters took possession of them. The Negro's duty
iri his changed condition was to aid every instrumentality that
could distroy the Southern Church. Hence in two years time
our Negro members dwindled down to 32,085 and two years,
after that, in 1870 a colored church was formed, styled "The
Colored Methodist Episcopal Church in America." The Meth¬
odist Episcopal Church has no such reasons for setting us apart.
We have been true and loyal from the very begining of the Old
Church, and have increased through much opposition, to more
than a quarter of a million members. The Bishop in question,
appeals to the church to set us apart for the main reason that
-we are colored. The Methodist Episcopal Church in Dhe past
Or, A Colored Maris Reply to Bishop Foster. 37
lias taken a bold as well as firm stand against any branch of
the Christian Church being organized on color-line or any dis-
■crimination on account of color being tolerated any where
within the bounds of the church. The New England Confer-'
^ence speaks in 1864, Dr. Kynett in 1S6S and Bishop Merrill in
1891. The New England Conference past unanimously in 1864
the following resolutions: "Resolved, that we continue to cherish
the conviction that separate churches and conferences on the
basis of color are prejudicial to the catholicity of our holy re¬
ligion, to our high denominational work and to the unifying of
the nation. Resolved, That we respectfully recommend the
General Conference to construct its work in the. South on the
holiest, broadest principles.
Resolved That we respectfully recommend the General
•Conference to remove the limitation of the exercise of his Epis¬
copal function in the case of Bishop Roberts.
Resolved, That we approve heartily the resolution and
'unanimous action of the late Mississippi Conference in record¬
ing itself against all caste.
Resolved, That, we trust the Church Extension Society will
in all its operations act without partiality towards race or color."
Dr. Gilbert Haven, afterwards Bishop, was a leading advo¬
cate in the adoption of the above resolutions. Dr. Kynett in
pleading for larger contributions for the Church Extension
in the South, said in 1868 : "The Church Extension Society
will find but little success until it stands forth the earnest ap-
ponent of all race distinctions. The next General Conference
•ought to forbid by solemn resolutions any recognition of color
in any of our Missionary work, and ought to urge the Church
^everywhere to cast off these filthy rags of self-righteous caste
j8 Separation or Continuity, Which?
and put on the only Christ robe of brotherly love. As we-
fought against slavery, so must we now fight against caste, they
are the same root."
Bishop Merrill says 1891 that, "The Church of God is the-
first place for the recognition of human rights of every kind.
We cannot therefore believe that this question of race is to-
be a final hinderance to the union of the churches. While the
Methodist Episcopal Church would gladly lead all branches
of Methodism into unity, she cannot lower her standard for the-
accomidation of any prejudices against race or color. The
only ground broad enough, and solid enough for her to stand
upon whether alone or in unity with other Methodisms, is the-
Golden Rule doctrine of equal rigths in the kingdom of God,,
all who come into fraternity with her or in closer union, coine
with full knowledge of her record, and knowing that she cannot
recede from the high ground taken. The New England Con¬
ference, Dr. Kynett, and Bishop Merrill reiterate the past sen¬
timent of the Church. Any one reading certain portions of
Bishop Foster's Book would consider "The Anglo Saxon Meth¬
odist Episcopal Church of America the proper name, and not
the Methodist Episcopal Church.
The Bishop claims that it is right for us to separate from*
the church of our birth, and wrong and disastrous if we remain.
He claims that it is right and proper for the Church, North,
and South to unite, and wrong for them to remain apart. We
must admit that we fail to see from a christian stand point the
logic of the Bishop's reasoning upon this point. He repeated¬
ly says that it is wrong for us to remain, but [gives no reason
but that we are colored, and that it is right for the church
North and South to unite because they are white. He seems;
Or, A Colored Maris Reply t» Bishop Foster. 39
to think that color should determine promotion in the Metho¬
dist Episcopal Church. If you are white no barrier to promo¬
tion if qualified, if colored barrier even if you are better qual"
fied than your white brother. The fact that you are colored is
sufficient to prevent your promotion to the highest offices in the
church. That is Bishop Foster's theory—weigh it.
Bishop Merrill says in his book on Organic Union, "That
it has been said by some that this question of coior will be an
obsticle in the way of consolidation with the Methodist Epis¬
copal Church, South. It has caused some hesitancy in the past
without doubt, possibly it may in the future. There is no pre¬
judice that dies harder than color prejudice." Bishop Foster
takes identically the very same position to justify separation
on account of color, that was taken by our Southern brethren
to justify slavery. The Bishop has hope of the colored man
becoming the Chief Magistrateiof of the United States, but has
no hope of him receiveing recognition like other nationalities
in the church. He said while preaching at the Opera House
at Frederick City, Md., March 1890, during the session of the
"Washington Conference, "that there is some confusion in con¬
gress about the future home of your people, but brethren, be
cheerful, cultivate your minds, and your children's and out of
your race shall come one who shall hold the reigns of this gov¬
ernment. His parents might perhaps be living upon the sub-
erb of some great city or in some swamp where the passers by
are few and far between." Our dear Bishop must have been
out of the flesh when he in the past preached those great ser¬
mons on universal brotherhood, the condition, association and
enjoyment of the saints in heaven. But when he wrote his
book on Union of Episcopal Methodisms he must have been
40 Separation or Continuity, Which?
in the flesh. Just here we will say that the succuss of the Meth¬
odist Episcopal Church in the future (as well as the past) will
depend upon the recognition of brotherhood in the church with¬
out race distinction. We have no desire to be a pest to our
white brethren. If qualifications of colored men have no force
toward electing them to the highest positions in the church, as
Bishop Foster says, let us know. If the church was willing to
retain us and call us brethren beloved, while we had no special
aspirations, and now feel that since we have developed through
her assistance, men who are recognized even by Bishop Foster
as qualified to become his colleague upon the Episcopal bench ;
and if because of these improvements we have become the bone
of contention, the dissatisfaction and the main hinderance to the
progress of the Church, speak! Above all things, let us not
forget that the King, invisible, immortal, eternal, is upon the
throne of the universe; that caste, bigotry and race-hate can
never reach that. He is everlastingly committed to the interests
of the oppressed and despised; that He is constantly sending
forth succors and assistances for the rescue of the wronged and
injured ; that He brings all the forces of the universe to grind to
powder all the enormities of the earth and to rectify all the ills
of humanity, and will hasten on the day of universal brotherhood
Or, A Colored Man's Reply tb Bishop Foster,
4'
CHAPTER VIII.
ORGANIC UNION OF ALL METHODISTS IN AMERICA NOT
DESIRABLE.
^^^ISHOP FOSTER thinks and thus advocates that there
• should only be twobranches of Methodism in America,
one white and the other colored. His theory is that if Methodism
were thus divided great good could be accomplished. He does
not see the propriety nor even the benefit of oi'ganic union of all
branches of Methodism. He sees the propriety and the benefit
of all branches of white Methodists uniting, but not of the
colored and white. He says the latter is not mooted. The
pathetic appeal made by Bishop Foster at the Second
Ecumenical Conference was doubtless misunderstood by many.
Instead of appealing for organic union of all branches of Meth¬
odism, he was appealing for union of the white Methodists. A
person reviewing the book under consideration would receive an
impression that there are only two races in the world—the white
and black. We suppose, then, since nothing is said of the other
three races, they are counted with the whites. Thus, technically
speaking, there are really only two races in the world—white
and black. The Bishop says that it is not prejudice ths t makes
the separation of the two races necessary, but the greatest good
for bcth. The greatest good in what way? He attempts to
answer this question by saying the union in the one case might
secure the greatest good. He says further that such separation
and union would prevent manifold evils. The Bishop presents
42 Separation or Continuity, Which?
his proposition, states his premises, b^it seems doubtful as to the-
correctness of his conclusion. It is stated by the au'hor that at
one time union was necessary of white and colored Methodists^
but there have been great changes. Union now will provoke
friction and other forms of evil. Therefore, it is better for both
races that they separate. There is a feeble attempt made to-
bridge the great gulf between the two races by regarding among
the remote possibilities that after all there may be a kind of
union among the white and colored Methodists on the color line.
Instead of men of God pleading for separation or showing a dis¬
position to refuse to fellowship a child of God of the blackest
hue, they should be on their knees weeping and praying not
only for the unity of all Methodist branches, but all branches of
the Christian Church. The colored Methodists are preaching,
the same kind of Gospel that the white Methodists are. The
government in the main is the same. Why, (hen, we ask. is
union of white and colored not desirable? We answer, because
when thus associated they come in legitimately for the same
recognition as other men. Therefore, to prevent such organic
union of all branches of Methodism is not desirable. Bishop
Foster thinks that the white and colored Methodists should be
two currents, like a lake in the Rocky Mountains, flowing in
opposite directions, each watering its own region and at last
meeting in Eternity. We suppose that when the white Meth¬
odists understand that they will be associated with their colored
brethren in heaven they will prefer sailing further down the
Ocean of Eternity, leaving their colored brethren behind and to
themselves, while they dwell forever on some bank of the
Celestial Shore where the inhabitants are all white. If a colored
saint happened in that region of glory and desired to mingle
with the saints there, those from the Methodist Church would
Ory A Colored Maris Reply to Bishop Foster. 4$
politely inform that colored saint that the region he desires to
enter is for the white Methodists and all other white saints. His
attention is called to the fact that when in the other world they
believed and advocated the separation of saints on the color
line, and that they prefer the same there; go back to your own
region, and praise God among your own people.
The above expresses the wishes of some in the visible church
—don't mistake the word. We did not say some in the invisi¬
ble church, but some in the visible church. All praise to the
Lord Jesus Christ that Christianity knows no color. The Bishop-
seems to have discovered a religion that will justify the Meth-r
odist Episcopal Church to draw a color line in her very prin¬
ciples. She started on a great mission; yea, the mission of
Christianity. She has had marvelous success among all races.
Now she is called to halt by the Bishop, To consider with
great seriousness the necessity of sifting out or separating the
fish that have been caught in her great net. She is advised to-
cast away all except the white, (and, by the way, they all seem
white to they Bishop except the Negro). They will spoil the
white fish if they are allowed to remain with them. So the
Parable of the Kingdom of Heaven taken from the net illustrates-
the Methodists of America. The Bible says that " the net was-
cast into the sea and gathered of every kind, which, when it was-
lull, they drew to shore and sat down and gathered the good
into vessels, but cast the bad away." The Bishop regards the
white Methodists good fish, and since we are an evil, we must be
the bad. Therefore, he feels justified in urging upon the church
instead of inviting the colored branches of Methodists as well a^
the Church South to unite, that the colored people already irt
the Methodist Episcopal Church be merged into a big Negro
Methodist Body, and with laws clearly stated that none cara
44 Separation or Continuity, Which?
unite with it but Negroes. The colored members of our church
made a mistake when they agreed to colored conferences and
white conferences, white churches and colored churches. We
are led to believe that the older preachers who consented to
such arrangements were made to believe that it was the way,
and only way, to promotion, so they submitted to the inevitable.
Separation began in church relations from that very moment,
and Bishop Foster tells us that there is a gulf between us and
our white brethren. He thinks that the Methodist Episcopal
Church has enough upon her already, so concludes to put it
upon the broad shoulders of Nature and declare that Nature
has made the gulf. Nature is not the author of our religion.
Who will declare that the Lord Jesus, the author of our religion,
has made a gulf between the races in the Church of God?
Prejudice has made the gulf and nothing else. There are five
lines in general that divide the races naturally. There is no
division in the church in any of these natural lines, only when it
comes to the Negro. Therefore Union of Episcopal Methodisms
is not desirable because that form of government exists among
colored Methodists; if it did not, then the Union of Episcopal
Methodisms would be desirable. Those who fail to preach,
teach and practice Christianity will soon be gone. God will
remove them out of the way that the church in every branch
may teach a Christianity not of color, but of the Fatherhood of
God and the brotherhood of man.
Or, A Cflored Man's Reply to Bishop Foster.
45
CHAPTER IX.
NO COLORED BISHOPS UNTIL CONSTITUTION OF THE GENERAL
CONFERENCE IS CHANGED.
EFORE colored men of the Methodist Episcopal
Church, living in the United States, can become
general superintendents, the Bishop says "that a new law would
have to be made which would require a change of the restrictive
rule by the process under which alone that change can fee made,
since it would be an infraction of the general superintendency
guaranteed and required to be preserved by the restriction and
thus place out of the power of the General Conference." The
Discipline says in the Constitution of the Church or General
Conference, paragraph 67, section 3, that the General Confer¬
ence shall not change nor alter any part or rule of our govern¬
ment, so as to do away Episcopacy, nor destroy the plan of
our General Superintendency; bat we may appoint a Missionary
Bishop or Superintendents for any of our Foreign Missions*
limiting his Episcopal jurisdiction to the same, respectively. If
a colored minister residing in the United States cannot become
a general superintendent it is not the law that prevents it, but
something not worthy of the Church. The statement of Bishop
Foster does not harmonize with the restrictive rule. He says a
new rule must be made before the colored man can be thus
honored.
The rule ddat. not warrant, in our judgment, such conclusion-
.46 Separation or Continuity, Which?
We admit that if the colored man is elected bishop at all in the
United States, it does not seem among the near possibilities for
the following reasons: If he is restricted to exercise his Epis¬
copal functions in the colored conferences, then beyond a doubt
the restrictive rule, relating to the authority of bishops, must be
■changed, because no bishep residing in the United States can
be any less than a general superintendent, nor can he exercise
the functions of his office over the colored [conferences in the
United States if he resides in a foreign country. So the colored
man must either be a general superintendent, the restrictive rule
changed to make him elligible to preside as bishop over the
-colored membership, or he must be no bishop at all unless
elected for some foreign field. Bishop Foster says it is impos¬
sible for a colored man to be elected general superintendent in
the Methodist Episcopal Church. We know that he cannot be
elected by the colored delegates, because they only number
about 60. Will, at least 200 white delegates support a colored
man for a general superintendent ? It is presumed that at least
a hundred of the ministerial delegates among the whites in 1892
desire to be bishops, and fully that number who were not delegates
desire the office and hope that they may be called to that high
position like Bjshop, Newman, who was not a delegate when
elected. It is yet to be known that a white man will consent to
yield his chances for promotion to high honor, especially when
it is for life, to favor a colored man. We 9 re very glad that
some of our colored leaders are hopeful that a colored man will
be elected general superintendent at the next General Confer¬
ence. We are very glad, also, that our white friends are going
to put a coloied man in, although 200 white men are very
•anxious for the office. It is a rare thing that a colored man gets
Or, A Colored Man's Reply to Bishop Foster.
anything that a white man wants, especially when it is in the
po>ver of the latter to control it. General superintendency for
us is not as near as some think.
Perhaps we can see a little more light under our second con¬
sideration. If a colored man cannot be elected general superin¬
tendent then his next step is to get the restrictive rule changed
so that he can be bishop over the colored membership. To
accomplish that the law requires that three-fourths of the Annua]
Conferences concur with the reccommendation and a majority of
two-thirds of the General Conference. Not three-fourths of the
Annual Conferences or a majority of two-thirds of the General
Conference, but both. If this change can be effected it seems to
be the only hope at present for the colored membership to be
represented on the Episcopal Board. It is thought by some of
our white friends thatl:his is the only change that could be made
in the organic law of the Church, distributing the Episcopal
service on a similar plan to that which now prevails in the
churches. The white bishops restricted to the whites aud ihe
colored bishops to the colore!. This seems the next best pro¬
vision if the colored man cannot be elected general superin¬
tendent. Efforts should be put forth at once to consummate
this result. We should begin to agitate something novv th.it is
likely to meet with the approval of the General Conference
of 1896.
The growing intelligence of ministers and laymen among us
is developing serious consideration as to the need of one or
more colored men being as highly promoted as they can be in
any other church that has the Episcopal form of government.
Bishop Foster himself admits that the time has come that some
colored men should be elevated to the Episcopacy among the
■colored membership, but not as general superintendents. If the
48 Separation or Continuity, Which?
General Conference refuses to agree to some measure that shall
enafele our people to silence forever the argument of those who
advocate that 't'Ae colored man in the Methodist Episcopa
Church cannot rise higher than a Presiding Elder, Field Agent
or editor of a paper; all these offices, however, restricted to the
colored wing of the Church; then we will certainly have
reasons sufficient to lead us to believe that it is the purpose of
the Church to hinder our progress or hinder us in such way that
we will be unable to refute the arguments made against us.
Give us a chance so that we might be encouraged to go forward
with our work, praising God and showing greater fidelity to the
Old Mother of American Methodism than ever before. Since
the Methodist Episcopal Church has been a great instrument in
helping to elevate us to our present attainments, we prefer con¬
tinuing under the old banner. We sa^- again, if the colored
man in the Church cannot be elected general superintendent in
the near future, then let the restrictive rule be changed and the
colored delegates elect their bishops and all other officers and
the whites do the same. We all should pray that there be no
separation among us on account of color. The book ot Bishop
Foster is either a forerunner of good in the Church or of bad.
We truly hope that when the present agitation is over that some
wise action will be taken that will bring peace out of confusion
and prove a blessing to all the members of the Methodist Epis¬
copal Church. Let the Church do right in 1896 as she did in 1S44.
Or, A Colored Man s Reply to Bishop Foster.
49
CHAPTER X.
UNION OF THE CHURCH NORTH AND SOUTH.
HE author of "Union of Episcopal Methodisms" seems
"I" at present to be the most conpicuons advocate the church
lias for Organic Union with the Methodist Episcopal Church,
South. He pled for it at the second Ecumenical Conference
and now pleads in his recent book.
We should remember that Organic Union is not spiritual unity.
If organic union ever comes between the Methodist Episcopal
Church and the Methodist Episcopal Church South, it must come
naturally from the inspiration of the spirit, whose grace and gui¬
dance have pre] ared it. It can not be forced in the absence of
spiritual unity. The essential bond of union is not external but
spiritual. Denominations closely related in faith and polity, with
the progress of events but the changed c< r.ditions attending them
and the enlargement of christian knowledge and charity, will
find reasons for union without any one trying to force it when it
is seen that neither is ready. The Bishop sees the following in
his vision, when the colored man is out of the church and the
Church South in—"A thrill of joy and renewed confidence and
hope through the heart of the nation; patriots and statesmen
blessing and honoring the United Methodism, the sister churah-
es commending the result, religious and secular press of the land
sendingpaeavs to heaven and hailing it as a harbinger of good;
North and South sharing the common joy; he see? new life
springing up in the nation itself, recognizing it not simply as a
Separation or Continuity, Which?
thing that is right and'honorable but the beginning of a better
future for the religious and political welfare of our land ; yea
bringing an end to sectional]confusion, giving general satisfaction.
From such union dying hearts flowing together long alien¬
ated love flowing in a hundred thousand homes as if just enjoyed
for the first time. Bishop Hedding of the Methodist Episcopal
Church and Bishop Andrew of the Methodist Episcopal Church
South, returning to earth like a Moses and Elijah to unite with
their brethren in the church militant 5,000,000 strong in prais¬
ing God, that there is no more church North and South, but a
Methodist Episcopal Church without boundary. The foundest
hope oi the Bishop is still a vision. If the signs of the times in¬
dicate anything, they surely indicate, from tile writings and ac¬
tions of the Church South that they are not at all anxious to
unite with the Methodist Episcopal Church. Bishop Merrill in
speaking of the attitude of the delegates of the Church South at
the Ecumenical Conference in Washington, D. C. says, "It was
noticeable that the representation of the Methodist Episcopal
Church South remained silent on that occasion, so far as organic
union was concerned." From that silence and from the com¬
ments afterward made in their papers, it is readily inferred that
those in position to direct public sentiment in the Southern
Church, are opposed to the agitation of this subject. There is
probability that organic union with the Methodist Episcopal
Church South, will ever be consummated without a pretty tho¬
rough sifting of the old issue. Dr. Harrison, Book Editor of
the Church South, says in his book on "Methodist Union" "that
by the legislation of Bishop Simpson in the Northern General
Conference of 1848 whereby the reunion of Episcopal Methodism
was rendered forever impossible." He says as to the possibility
of organic union, "There are many reasons why the Church
South should remain independent, that we of the Church,
Or, A Colored Man's Reply to Bishop Foster. ji
"South are as nearly unanimous to-day as we were in 1844. We
desire no prosperity that is purchased at the expense of our breth¬
ren in any section but we claim to be the best judges as to the
wants, the needs and the prospects of our people." lie there¬
fore implies in what he says that it is best for their church and
the Methodist Episcopal Church to pursue their work. Com¬
petition will natually come to pass Each church will appear at
times as crossing one anothers path. But let the competition be
of the healthy sort, helping more than it hinders and preventing-
neither kindly interest in one another's welfare, and above all
promoting such co-operation that will bring great blessing to
each. Bishop Foster has hope of organic union with the Church
South if the Methodist Episcopal Church can get rid of the col¬
ored man. He thinks before the Church is compelled to act the
end might be reached if we will consent to withdraw and the
reason that he gives lor our withdrawal is that the way would
open to our white brethren of the Church, North and South to
a genuine and undisturbing fraternity and to modes of helpful¬
ness which cannot exist while we remain." The secret of the
whole mattei is that there cannot be any organic union of the
two churches as long as we remain. Is it true that the Church
tSouth is unwilling even to consider organic union as long as the
colored man remains the equal of any member of the Methodist
Episcopal Church ? Has the augument of the Church South on
the color line grown to such convincing proportions that our
Church can no longer survive unless strengthened in a consoli¬
dation with the Church South to the exclusion of 250,000 colored
■members ? From the argument of Bishop Foster it seems that
the Methodist Episcopal Church cannot advance in the future
unless united with the Great Methodist Episcopal Church South.
It seems from the argument unless the Church South comes to
£2 Separation or Continuity, Which?
the rescue of our Church, failure and finally annihilation, the
inevitable. Has God foisaken the Methodist Episcopal Church?"
If he has it has been very recently. Has the mission of the
Church ended toward helping to lift up the colored race in
America? Bishop Keener, of the Church South, in 1885 in
addressing the Jj-outh Carolina Conference, seemed to glory in
the fact that their church in that State was white. He said :
"Think of our Church in South Carolina as solidly white." Our
Church has never been a white man's Church, but the Church
of all men. The time has been that a colored man was regarded
a full brother—now he is not. Therefore he seems to stand in
the way, according to Bishop Foster's theory. In the way of
what? He ansvseis, Union of the Church North and South.
We ask again is it true that the Methodist Episcopal Church
must unite with the Methodist Episcopal Church South in order
to carry on her work in the future ? It seems to us that if our
Church can no longer advance among the white Methodists in
the United States, and since she has always been known as a
church not of one color, but every color, then it would be right
and proper fjr her to turn her forces to the One billion and fifty
millions of the human family comprising all nations who have
never heard the Gospel. Think of them in Africa and other
lands ; yea, the islands beyond the sea, Never before as now
was the field as "white for the harvest." We beseech the
Church in the name of a common Saviour and a common
humanity not to delay its mission to stop and contend for
.organic union on the color line. The Gospel has been brought
to us and others through great sacrifices of the Methodist Episco¬
pal Church. The Lord says : " Every place wherever the sole of
your feet shall tread shall be yours." Therefore the Methodist
Episcopal Church canuot agree to organic union even 'vith the
Or, A Colored A fan's lie ply to Bishop Foster. j?
Methodist Episcopal Church South unless it be upon the basis
that she cannot—yea, she will not—recede from the high ground
taken. No union unless with all of the members of our Church.
Bishop Merrill says in his book of Organic Union, page ioi :
<l It is pitiful when we come to think of it, that because of color
prejudices there should be organized churches for different
races with all the paraphernalia of denominational appliances.
The principles of the Methodist Episcopal Church do not
require such ai rangements. Within her pale are some hundreds
of thousands of colored people w hose rights are as sacred and
as sacredly guarded as are the rights of any other members.*'
No union will be blessed of God that is not based upon the
broad principles of Christ'anity. Let the two churches remain
apart even until the end of time unless the union can be effected
so as not to exclude any membeis ©f either church or limit the
rights and privileges of the same.
54
Separation or Continuity, Which f
CHAPTER XL
THE RESULT OF SUCH UNION.
HIS chapter is very closely allied to the previous one..
The Bishop gives ten reasons for union of the two
Churches, North and South :
1. Hostility would cease among white and colored.
2. It would prevent further waste of money.
3. It would develop a better type of manhood among the
colored people.
4. It would afford a greater opportunity for self-support
among the same.
5. It would repress ambition for higher recognition.
6. It would prevent insinceiity.
7. It would improve the condition of the colored people.
8. It would multiply friends to the colored people everywhere.
9. It would unite the races on a higher plane.
Io. Such union would prove a blessing to all and an honor
to God.
We shall show the result of such union in our solution of the
ten reasons given above.
1. Hostility would cease among white and colored. Do we not
know that this is not true ? The history of the world as well as
of the Church shows that where races are divided on account of
color that they are far more hostile toward each other thai*
when assimilation is the basis of association. When races separate
they cease to be as friendly as before. This is true in church as well
Or, A Colored Man's Reply io Bishop Foster. 55
as in state. Instead of hostility ceasing between white and color¬
ed Methodist Bodies which are asked to separate on account of col¬
or, it will increase. The reason that there is more peace prevailing
among the citizens of the United States than any other country, the
people are one. Separation on the account of color whether in
church or state, broods hostility. Hence if the desire is to cause
evil to cease among white and colored Methodist—separation is not
the remedy.
(2.) It would prevent further wast of money. There are envi¬
ronments that surround all communities that justify Methodist
Churches to consider the feasibility of helping to save the people of
a particular place. It is true that all Methodist bodies as well as
all other denominations are guilty of wasting money where it is
evident that the people have all the church or churches that they
need. Union is not necessary to correct the mistake but economy
and federation. There should be a mutual understanding between
all Methodist branches in the world, that where one Methodist
Church exists and the community will be burdened if another is
established, let those extending the invitation be informed that ex¬
pediency and Christian Federation are sufficient reasons for declin¬
ing. And let them be advised to unite with the branch already
existing. If none exists and it is cleirly seen that one should be
established then it would be right and proper that it be done.
Again, if such organization would effect seriously the prosperity of
a church of another denomination (not Methodist) then it should
not be done. The members should be instructed to unite with
some church in the community while thus remaining or until at
least the place has grown sufficently that they would be justified in
organizing a church of their choire. Hence organic union is not;
necessary to prevent ihe waste of money. Federation is sufficient.
(3.) It would develop a better type of manhood among the
colored people. If the Bishop means Negro manhood developed
j6 Separation or Continuity, Which?
with special limitations such as do not surround any other races in
this nation, then he is correct. But if he means a type of man¬
hood without limitations, such as is offered to all other races, then
then he is wrong. The highest type of manhood cannot be obtain¬
ed by separation but by assimulation, in other words union of all
men in the closest association. The white mm in church and
state feels duty bound to help to develop the colored man into
complete manhood while both are united. When separated the
colored man has no special claim and the white man feels that he
is no longer specially obligated. So the colored man in his poverty
must depend upon his very limited resources to develop him into
a type of manhood similar to other races. Could that be done?
We do not hesitate to admit that of the two races we are the weak¬
er. Accursed slavery robed us ; therefore it the duty of the strong¬
er to bear the infirmities of the weaker. Separation will not cause us
to devolop into a better type of manhood, but the closest brother¬
hood will.
(4.) It would afford a great opportunity of self support among
the colored people. There are no people in the Church who give
nearer according to their ability than our people. They get less
for their labor than any others. The Methodist Episcopal Church
gives less for the colored work than she does for any other, and
this is true of all denominatioos. The members of the Colored
Methodist Bodies are compelled to give even beyond their ability
to try to meet the demands of their Church and even then there is
great suffering among their ministry. It is annzing to miny how
we have secured such magnificent Church property out of our mere
pittance. Those who think that the Colored members of the Meth¬
odist Episcopal Church are withholding their Benevolent Offerings
because they receive some assistance from the Church are very much
mistaken. They give at a great sacrifice. Thousands of them live
Or, A Colored Man s Reply to Bishop Foster. 57
in communities where it seems imp issible for them to receive
money for their labor, and many have nothing scarcely to do.
Compare the contributions of the colored members with the poor
white members in the South, people who have ten chances for a
living whereas the colored people have scarcely one, and then ?ee
whether our offerings do not make a creditable showing. Our
membership in many places has been over-rated, and that is due
to the fact that many of the pastors and class leaders were not
competent to keep the records of membership accurately. Separa¬
tion will not afford greater opportunity for self-support among the
colored people.
(5.) It would repress ambition for higher recognition. Union
of Church, North and South, is advocated upon the ground that it
•will crush the ambition of the colored man and cut him off forever
from any hope of receiving honor such as the white man can
receive in the Methodist Episcopal Church. No one can regard
this reason but a pitiful statement and not worthy of being ex¬
pressed even by the humblest man in the Church. ]t the above
statement, urged for separation and union, is a reason then the
result, instead of proving a blessing, will be a destruction. One
man has as much right as another to aspire to the highest recogni¬
tion. Away with such reason that seeks to repulse a man 011
account of his color. A solidiiity of the whites secured upon the
exclusion of the colored will be of a very brief duration.
(6.) It would prevent insincerity. Is the heart of the Methodist
Episcopal Church so corrupt that it must get rid of the colored
man in order that it may be free from deception ? If the heart is
wrong, then union with the Methodist Episcopal Church South will
not correct it. The condition will require greater power than
that to purify it. There is no reason why the Church should be
insincere with any of her members. She has perfect right to make
j8 Separation or Continuity, Which?
known her desires to all with whom she is specially concerned. If
her history does not represent her conviction it is only a matter of
time and her inward desire shall be revealed. The Church has no
need to be depressed on account of any of her Constituency. Is it
true that the Church is so hampered by the presence of the colored
man that for the time being she is compelled to be insincere and
that separation and union are the only deliverance?
(7.) It would improve the condition of the colored man. Surely
the Bishop does not mean that the union of the Methodist Epis¬
copal Church and the Methodist Episcopal Church South would
improve the condition of the colored people, intellectually,
religiously, socially and financially. The colored people still need
the instruction ol their white brethren in. the higher realms of
education. They are not in a condition to secure by their own
efforts all the appliances necessary to make them the equal of the
whites. They still need the same advantages enjoyed by their
white brethren. They can never get them in the United States if
the two races become separated in church and church privileges.
The doors will be closed against us in all the noted Theological
Seminaries, Colleges and Universities The inspiration of noble
Christian example as seen in many of our white brethren in their
manner of worship, their devotion to the cause of God, their life
and philanthropic spirit, would be cut off from a people who
really need it in order that they may develop into the highest
form of Christian life and usefulness.
(8.) It would multiply friends to the colored man everywhere.
The facts of separation and union in the past seem to indicate
results just to the contrary. The colored people who were once
connected with the Methodist Episcopal Church South now exist
as a distinct body, known as the Colored Methodist Episcopa
Church in America, are a living example as to the multiplied
Or, A Colored Maris Reply to Bishop Foster. 5^
friends secured in such separation of races. A real friend comes to
our rescue in time of need. These people were set apart in 1870
with nothing but their church buildings. No schools for the
training of their people. After existing nearly a quarter of a
century how many schools, etc., has the Methodist Episcopal
Church South helped them to build ? Their friends among the
Mother Church instead of increasing have decreased. On the
other hand, as a result of union, our friends have not been in
name, but in deed and fact. The monuments of their true friend¬
ship are towering heavenward all over the Southland. Where are
those, as a result of the friendship of the Methodist Episcopal
Church South to the Colored Methodist Episcopal Church in
America ? These people have been set apart to nearly starve and
die. The colored people's friends can only multiply in the union
of the two races. In such union the strong have better oppor¬
tunity to find out the needs of the weak, because they are both
one and are concerned about the elevation and happiness of each
other. Yes, they are sheep of the same fold.
(9.) It would unite the races on a higher plane. What, unite
the races living together upon a plane something similar to the
union of the United States, England, France, Germany,
toward each other ? Such union would bring the \khite
and colored Methodists in touch with each other about every
Ecumenical Conference. If that is a reason that separation and
union are reccommended, God forbid that they ever take place
'Ihe highest plane of the union of the races is assimilation. Let
us buiy prejudice 2nd have that union, and the world will be soon
conquered for Christ Jesus the Lord.
(10.) Such union would prove a blessing to all. It may prove
a blessing to the whites, because they have nearly everything. But
■who believes (those who have the elevation and happiness of all
6o
Separation or Continuity, Which?
men a£ heart) that it would prove a blessing to the colored man?
As long as we are one family then our interests are mutual. We
will do a precious little in helping to build each other up if we
are separated. When white and colored become separated in
church, especially when they have lived together, they cease to
do much in helping each other. We have not a few, but many
examples to prove this statement. Therefore all will not be
blessed in such union. No type of religion honors God when ii
is established on the color line. And that is advocated from
beginningto end in the book " Union of Episcopal Methodisms."
We need to advocate a Methodism that looks out upon this
broad world and sees in its vision among other people the
captive Ethiopian stretching out his hands for the light of the
Gospel and a Methodism recognizing the priceless opportunity
of taking by the hand these despised people and helping to
develop them into a noble Christian manhood. A Methodism
that is not sentimentalism as it regards the Ne:-ro. But a
Methodism that has a heart as broad as humanity. A great
heart backed bj conscience and without prejudice, going out to
the colored race as a part of God's family, needing the touch of
God's hand through its association and benevolence.
Or, A Colored Man s Reply to Bishop Foster.
6r
CHAPTER XII.
REASONS FOR CONTINUATION.
E do not desire to be misunderstood in our considera¬
tion of this chapter. We shall not plead for contin¬
uation at the sacrifice of any manly principle but upon the
ground ot our inherent right in the Methodist Episcopal Church,
and the result <>f race division. The doors ol the Methodist
Episcopal Church ( when she was a mere babe in America) were
thrown open to all mankind regardless of race or color. The
colored man did not refuse to enter but at once cast his lot
with the ridiculed society called "Methodist." And now because
we are rising and the handful of Methodists of a century ago
have become mighty among the mighty branches of the Chris¬
tian Church we are advised to surrender our claim in order that
a seceded sister or daughter might be forced back into union
with the mother of American Methodisms.
We are threatened u irh the impossibility of recognition in the
high offices of the Church and that on the ground that our col¬
or and not fitness will be the barrier against us. We suppose
that Bishop Foster is trying the pulse of the 250,000 colored
members to see whether they are going to be silly enough to
withdraw from the Church without a pretty thorough sifting of
things. We have been in the Church too long to even allow a
bishop in his thunder and lightning to excite us to the extent
that we will gladly leave our rightful inheritance in order that
we might set up a standard of our own. We are not all slow to
62
Separation or Continuity, Which?
discern cur rights guaranteed under the constitution of the
Church. The principal of Christianity underlies our continua¬
tion in the Church. Our Church at present stands as the last
hope in the order of Divine Providence to bind the races together
in any large degree in a united Methodism. We furnish the
only nucleus for a union of all Methodists. Let this relation be
broken up, and to all human view it is for the ages a divided
white and black Methodism. Separation means for us ostra¬
cism. There is no reason for another colored denomination-
We know that in our present relationship we stand for something
distinctive, for the principal of the brotherhood of all men in
Christ. We cannot be forced out. We have a right to stay,
since \*e were born in the Church. We are determined to face
the issues what ever they be. we cannot afford to give up the
struggle and permit ourselves to be set aside who have been al¬
ways true to the Church, to make way for a seceded Methodism
simply on the ground of color. We are a genuine part of the
Church with rights and immunities like all other members.
Can a bishop or any one else in the Church persuade 250,000
to forget their relation to the Methodist Episcopal Church ? No
one can force us to forfeit our rights. Nothing but the sheerest,
haziest imagination can anticipate the future withdrawal of our
people from the Methodist Episcopal Church. We do not say
it is impossible for us to agree to some plan of separation if we
are repressed on account of ©ur color. Our continuation in the
Church is urged from expediency and inherent rights.
(a) Expediency because separation will open an impassable
gulf between the white and colored Methodists in the United
States. Separation would deprire us of advantages that come from
contact with a race that has a better chance than we. More than
three-iourth of the Christian world disapproves of any Church
Or, A Colored Mail's Reply to Bishop Foster. 63
membersjn any denomination, separating on a color-line. Such
a separation is not needed. Grace is needed perhaps to con¬
vince some people that Christianity requires the closest union o
the members ol the Church of God.
{d) Inherent riyhts. There are only a few who know the
law of the Methodist Episcopal Church who will deny that our
rights are inherent. The General Conference of 1868 declared
our status in the Church not proselytes, but sons and daughters
of the old parent stuck. We have never seceded therefore our
claim is legitimate as any other member's.
The result of race division. Whenever races of any coun¬
try divide on account of color the result is always antagon¬
ism. Ifsuchanevil prevails in any branch of the Church of
God the result in its effect would appear worse than in the
State. Some seem to advocate race division in the Church, we
suppose for no other reason than they have not had a vision yet
to convince them that God is no respecter of persons. It is our
duty to remain in the Methodist Episcopal Church unless we
are forced out. And repress on will force us to agree to a plan
<^of separation 1 because we have manhood. We will choose
starvation and death before repression. We are no longer
ignorant of the true principles of Christianity, and lor these in
all of their bearings we mean to contend. We never, never,
never! intend to agree to discrimination on account of color as
loDg as the law remains as it is. And for the Methodist Episco¬
pal Church to turn its back on one of the finest historic records
that God ever allowed his followers to make would be retro¬
gression. We prefer remaining with and in the Church
wherein we were born ; yea, in peace. But we desire it perfectly
understood that the 250,000 colored members cannot agree to
abandon expection of the preferments which are pnarmt.ed to
64 Separation or Continuity, Which?
us by the law as well as to all other members of the Church.
There are 110 providential causes that prevent the Church from
awarding to a competent man, be he red, white or black, any
position in the Church that he is capable of filling.
Prejudice is the only cause. The color of our skin is a mere
accident and not the result of the branding iron of God, sear¬
ing us soul and body and intending to consign us toi'n inferiority
or sepai ateness. We are men. The Church has been develop¬
ing our manhood for twenty-five years in school and associa¬
tion. We know that the Church has no right to invite us into
her com 111 union and then withhold from us any honors to which
our ability and character might entitle us.
Another reason for continuation. In the Methodist Episco¬
pal Church the law says that we have equal rights; that we
stand side by side with our white brethren ; we are taking an
honorable part in the fight against caste. If we withdraw we
become a caste church, a colored church, a black church,
ii.stead of a church foi all classes and conditions of men. Such
a result would be a surrender. Bishop Foster in his book has
trod upon us. The Church will know before this agitation
closes that we are not asleep nor ignorant of our rights.
We will never agree to separation unless we are repressed and
we think we shall be able to determine that.
Or, A Colored Maris Reply to Bishop Foster. 65
CHAPTER XIII.
THE DUTY OF THE CHURCH.
jjT F there has ever been a time in the history of the Meth-
t odist Episcopal Church since 1844, that it was necessa¬
ry for the Church to speak, it is now. The Church should not
only defend herself, but, all of her members. It is the inde-
spensable duty of the Church to set herself fairly and squarely
before the world as to the future possibilities of her colored
constituency. She has expressed herself repeatedly in her law
making body and else where "that color, previous condition etc,
were no bar against the promotion of any qualified member to
the highest office within the gift of the Church." Bishop Fos¬
ter denies any such possibility to the colored man and claims
that he expresses the deepest conviction of the Church.
We quote the following from his book, page 3X, 39, 42, He
says of the colored members "They ask and claim it with per
sistence, that they shall not be .discriminated against in the
high offices of the Church. It is attempted to pacify them
with the assurance that when they shall develop men who will
be qualified to fill these positions their claim will be recogniz¬
ed and they will be elected to the coveted place. Is this a wise
or fair putting of the case ? It is implied that want of the quaL
ified man is the only in pediment in the way. Do we not know
that this is not true ? Why, then, shall we be insincere ? Who
among us believes that a colored man could be elected general
66 Separation or Continuity, Which?
superintendent, for instance, if a man every way qualified to
fill that office could be found ? Nay, I will put it yet stronger
—if a man better qualified than any of his competitors could
be found, who believes it would be a wise thing to do ? Who
believes that it would tend to the greatest peace and welfare of
the Church? The same is true of other high offices. Why
then, shall we not recognize the fact as a thing impracticable
and not to be thought of ? It is fair that this should be under¬
stood by our colored brethren, so that they can determine in¬
telligently whether it is best for them to remain in connection
with us or better to associate themselves with a church that of¬
fers no such impediments to their just and legitimate aspira¬
tions."
The Church cannot afford to remain silent when one of her
chief officers places her in such light amid all that she has
claimed. If the Bishop represents the true sentiment of the
Church, let her acknowledge it. If not, then, let her record
herself befoje the world at this sad crises, that Bishop Foster
by no means represents neither the conviction nor opinion of
the Church. If the time has come for her to take back all that
she has promised her colored members, why not admit it ? If
in her enthusiasm she has offered more than she can grant,
why not say so ? If it will effect the prosperity of the Church
to follow the golden rule toward all her members, let her unhes¬
itatingly confess it.
Justice demands of the Methodist Episcopal Church one of two
things; that she affirms or denies the statement of Bishop Foster
A few of our leaders have declared boldly that the Bishop has
expressed the mind of the Church toward us so for as high re¬
cognition is concerned. Others have taken an indefinite posi-
Or> A Colored MarCs Reply to Bishop Foster. 6j
'tion, they will not affirm nor deny, what the bishop has said in
liis book. What the Church has affirmed in the past is no rea¬
son that she remain silent at present. There has been no oc¬
casion since 1868 demanding an expression as to the future
status of the colored man in the Church. The great Metho.
dist Episcopal Church cannot stand halting, yea, dumb before
the present condition of things. We know that it has only been
very recently since we have had colored men who are the peers
of not a few of the generals officers of the Church. Men whose
qualifications have not been called in question even to fill the
high office of bishop. If it is expedient for the good of all
concerned that the Church acknowledge a color-line then let it
appear in the Discipline. The little recognition that colored
men have received in the Church has only extended to the col¬
ored work. The Editors of The "Christian Educator" say in
the April number 1893, Page 111 after speaking of very near
positions, coming to some colored men, at the General Confer¬
ence of 1892, and the honorary votes some received perhaps to
keep them cheerful, then they say as to the successor of Bishop
Taylor that he is likely to be a colored man. We quote the
following ; "It is a thousand times more probable that a black
-man will be selected than a white man. The white is afraid
to go. The office of bishop great as it is, is scarcely sufficent
inducement." These our many friends never hint, nor imply
-once that it is probable even, one thousandth of a time that a
■colored man will be elected bishop in the United States under
the rule now existing. We are not seeking consolation against
impossibility, but simply request the Church to affirm or deny
the statement of the bishop concerning our future. We do not
vdesire the Church to affirm and deny; that is to say,-affirm the
68 Separation or Continuity, Which?
utterances in heart and for an outside appearance deny them^
That would be hypocrisy. The question is sometimes asked,
Why is the Methodist Episcopal Church the strongest protes-
tant denomination, on this continent ? The Answer is, she has*
been noted for her broad catholicity of spirit, sound, yet sim¬
ple theology, an opponent to caste, zealous for the salvation of
the masses; she has claimed that her mission was to the wholer
world and to all the nations of the earth she has been going,,
preaching a free Salvation to every nation, kindred, tongue and
people. This Church with a sacred veneration won the affec¬
tion of the colored man. Her legislative enactments infavor of
his full and complete equality, with provisions for his intellec-
ual advancements have inspired in him a sense of profound
gratitude, and have fastened his affection to her as with bands-
of Steele. If in the face of the above it is now the godly judg¬
ment of the Church that we are an evil in it; let us reason to¬
gether in the General Conference of 1896. If the Church af¬
firms what the bishop says about our future in it, then, let us
proceed according to the plan of separation agreed upon by
Abram and Lot. "And Abram said unto Lot, let there be no
strife I pray thee between me and thee, for we be brethren, is-
not the whole land before thee ? Separate thyself I pray thee
from me." Let the Church do her duty ; that is, what she con¬
ceives to be duty.
The present agitation and the effect of the book—"Union
of Episcopal Methodisms," demand a decision that will be for
the greatest good of all concerned. Heaven and earth must
know,where she stands on this great question.
Justice, demands that in the near future, some one as high in
authority as Bishop Foster, speak in our defense.
4Drt A Colored Mart's Reply to Bishop Foster.
CHAPTER XIV.
THE SIMULATION OF THE CHURCH.
HE Methodist Episcopal Church did not affirm inacor-
ner that all members within her borders had the same
Tights and immunities, but openly before the world.
Bishop Foster charges the Church with insincerety or simula¬
tion, making her guilty of assuming the mere appearance without
the reality. He says, speaking of the colored members ' It
cannot be right or christian that for any reason they should be
beguiled with false hopes or implied promises which cannot be
fulfilled, or even be attempted 10 fulfill without serious evil to
the Church." If an ordinary man in the Methodist Episcopa
■Church were guilty of charging her publicly with hypocrisy, as
Bishop Foster has nearly every body would be ready to help to
hang him as high as Haman unless he repented from his great sin
against the Church, or he would be regarded as a crank or insane
man. Is it not necessary for the Church to defend herself against
the charge of one of her chief pa3tors ? The whole Church is
challenged to deny that it has not been guilty of insincerety or
beQuilment. If the Church allows this charge to go unprotested,
the Christian world will have sufficient reason to believe that the
charge is true. If the fathers of the Methodist Episcopal Church
were a live who lived, preached and advocated every Avhere fear¬
lessly and uncompromisingly, not from their lips only but their
.hearts, equal rights in the Church, they would not be silent in the
iace, of what Bishop Foster has said but would protest against it
jo Separation or Continuity, Which?
to the bitter end. They would not wait until the General Con~
ference of 1896 either. But they would defend the Church now.
How many of the sixteen general Superintendents have publicly
denied the charge ? How many of the thirteen editors ? How
many of the nine corresponding Secretaries, the agents of the-
Book Concerns ? The answer is, comparitively few. The asser¬
tion of the bisihop seems very severe. Can the Church afford to
allow it to stand before the* world unprotested ? The colored
man has never charged the Church with hypocrisy, but one high
in authority has. He has never been requested even to apologise
for making such statement about the Church. Is it the ungar-
nished truth that has locked the mouth ol the Methodist Episco¬
pal Chnrch ? Has the Bishop taken her breath away so that she
has no power to speak ? He has hoisted the "Flag Deception"
over the Church throughout the world. It has been hoisted not
in some remote place but unfurled at the Book Concern at New
York. From such a centre it can be seen all around the globe*"
Drs. Moore, Hartzell, Hamilton, Crary, Thirkield and a few
others have tried to arouse the Church to see the danger of the
book "Union of Episcopal Methodisms." The only reply they
get is, the new book of Bishop Forster is now ready. Most
any one would get an impression from the attitude of the Church
that the Bishop has told the truth. It is bad enough when aa
individual is charged with hypocrisy but far worse when a branch
of the Christian Church is thus charged—a Church that has been
formost in recognizing all men equal in rights and privileges,
the interpretation that the Bishop gives is that the law concern¬
ing equal rights and immunities is intended to include all of the-
members of the Methodist Episcopal Church, the black man ex-'
cepted. Hence the charge is not general but extends only to-
the 250,000 colored members.
Or, A Colored Jlfan's Reply to Bishop Foster.
Has the Church any right to be insincere with us any more
than she has with any other members of the Church. Is it not a
stigma upon her to be charged with such conduct ? True hearted
Christians have no sympathy for hypocrites. If the Methodist
Episcopal Church is guilty of simulation as Bishop Foster says,
even toward my people, insignificant as they are she cannot ex¬
ist very long with any degree of prosperity. The Methodist
Episcopal Church South, was honest ^'ith her colored members.
She saw from the environments that it was impossible for any
colored man to enjoy equal privleges with the whites so fur as
promotion to high positions was concerned. And so unhesitate-
ly she told the truth as it was; and separation was the result.
If our Church has been practicing simulation with us, let her
acknowledge her sin ; God will forgive her and so will we. What
her influence in the future will be upon all nations, kindred and
tongues is yet to be determined. The Church is charged with
being guilty of perpetuating caste in the United States and a dead
enemy to it in India. It seems that a majority of the white mem¬
bers of the Church, like the cultured Brahmans of India have
declared, under solemn sanctions the immutable ordience of the
inferiority of the colored man to the white. And in ottering him
the Gospel have held out only in form an equality of all men in
the Church of God. The advancement of the colored man con¬
signs him to subordination or separation. We know that we
cannot make the Church plead guilty or innocent of the charge,
but it is a fact beyond doubt that she is one or the other. Some
of the leaders of the Church have said that the General Confer¬
ence is the place where the Church generally speaks. We ad¬
mit that that is true, but at the samelime there is no great issue
brought before the General Conference for decision that has not
previously been discussed throughout the length and breadth oi
72
Separation or Continuity, Which?
the Church. Is the charge of sufficient magnitude to cause the
Church to notice it? Some say no, it is just the opinion of R.
S. Foster. We shall consider that in another chapter.
The black flag of deception is hanging over the Church. How
long does the Methodist Episcopal Chnrch intend for it to re¬
main ? Speak, 250,000 are waiting to hear.
Or, A Colored Mans Reply to Bishop Foster. 73
CHAPTER XV.
SPECIAL INQUIRIES
or
opinions of disinterested persons.
R. J. W. HAMILTON in his effort to obtain expres¬
sions from prominent persons of other denominations
concerning the controversy relating to the feasability of dis¬
union of the white and colored members of the Methodist
Episcopal Church, sent the following letter:
"There are nearly 250,000 colored members of the Metho¬
dist Episcopal Church in this country. They are entitled to
all the rights and privileges of members, but a controversy has
arisen within the Church concerning the possibility of any
position of emolument and influence ever coming to any one of
these colored members, whatever their gifts, graces or useful¬
ness, because of their race and color. And it iz argued,
therefore, that it would be wise for all these colored members
to withdraw from the Methodist Episcopal Church and
organize a church composed wholly of their own people rather
than to remain until such prejudice is overcome. What would
be the impression of persons who are not Methodists if such a
state of things were to continue until all the colored members
were impelled to forsake the church of their choice for such
cause? What would be your impression. J. W. Hamilton."
Many of long experience and acknowledged ability (the
majority) gave their opinions.
74
Separation or Continuity, U'hich?
no change, but recognition.
"In reply to the question you have asked. Perhaps the
best thing I can say is that in my own country distinctions
based on color are unknown, and a step such as your question
contemplates, especially if taken by the Methodist Church,
would strike us not only as a retrograde movement; but one
wholly out of line with their traditions, principles and pur¬
poses as understood by us." Isabel Somerset.
In regards to the colored members of the Methodist Episco¬
pal Church withdrawing from the Methodist Episcopal Church
to form a seperate church especially for themselves, my first
and my second thought is that it would be an unmixed evil. In
spite of the mean prejudice and its slow destruction, it is being-
destroyed. The colored people need the advantage which
comes by contact with a race that has had a better chance
than they have had. There are thousands of men and women in
the Methodist Episcopal Church who are ready now to welcome
the colored members to equal rights. They will be in a
majority one of these days, and then there will be, can be, no
cause so complain. Lucy Stone.
My impression would be that the Church had concluded,,
first, that policy demanded (very properly) the immediate dis¬
severance of all connection between Christ and itself ; that His
teachings had become obsolete well enough for the Dark Ages,
but entirely too crude for the enlightenment of the nineteenth
century; that submission to the world and its edicts was more
profitable than obedience to God. The logic of such action
would require two heavens, no one being large enough for both
white and black souls possibly, however, the thought is, hell
will do reasonably well for the black. Wm. P. Frye.
Or, A Colored Man's Reply to Bishop Foster. 75
My impression is that on every ground there ought not to be
such a separation. It would be*simply and boldly saying that a
black man is not good enough for the great Methodist Body
because he is black. Your inquiry above bases the idea of
separation upon " prejudice,*' and suggests the question of
separation "until such prejudice is overcome." 1 should as
soon think of a man and wife separting until some equally un¬
warrantable prejudice between them is overcome. Besides,,
separation only emphasises and perpetuates the prejudice. The
Christian aud decent way to overcome it is by generous action,
within the whole Methodist Body. The whole outside world
would consider separation as evidence, not that the prejudice is
to be overcome, but that it is unsurmountable. John D. Long.
I am bound to say that while I do not doubt the wish of those
who favor the separation of races in church organization and
worship, I can not but regard it as a proposition totally at
variance with the principles of Christ, a capitulation to the spirit
of caste ?nd the deliberate production and acceptance of a.
schism in the body of our Lord—a proposal to heal one shame¬
ful running sore by creating a worse one. It does not cure arv
injustice to make a harbor uhere it can hide. G. W. Cable.
I have a wide acquaintance with, and a warm affection for,,
your noble Church, and am sometimes playfully called a.
"Methodist Presbyterian." If I were a Methodist, I should de¬
sire that every wise and reasonable effort should be made to
keep 250.000 colored members in the church in which they
were born by nature, and born again by divine grace. I should
also contend that no Methodist preacher should be debarred
from any "position of influence or emolument" who possessed
the requisite gifts and graces, even though his complexion were
Separation or Continuity, Which?
as black as that of my good friend, President J. C. Price, of
Livingstone College. Where the^ Almighty God and Father of
•us all does not draw the color line, it seems to me that neither
the Methodist nor any other Christian Church should attempt
to do it. Theodore L. Cutler.
The visible church is designed by its Divine Head as a
nursery for the Church of the ledeemed in heaven,'and should,
therefore, be governed by the spirit which reigns in that higher
fellowship. Will the color line be drawn there ? Will those of
different races be confined each in his own suite of apartments in
the Father's house ? If so, they should worship apart in this
"world. But, if there are to be no division walls in the Celestial
City, such walls should not separate pilgrims on their way
thither. A. P. Peabody.
I hold that no one has a right to invite any class of people,
•white or colored, into a church and then withhold from them
-any honors to which their ability and character might entitle
them. There are a quarter of t' million colored men in the
Methodist Episcopal Church. There is no difficulty, I suppose,
•about their being made preachers or presiding elders, and I do
not believe there would be any difficulty about their being made
bishops. There certainly ought not to be. Nevertheless, it
would be an outrage to refuse them any honorable position on
•account of their color, and I do not believe that the Methodist
Episcopal Church would be guilty of such an error and blunder.
As to the wisdom of the colored members withdrawing from the
Methodist Episcopal Church because they have not yet had any
bishops elected from their number, that appears to me utterly
unwise. In the Methodist Episcopal Church they have equal
rights; they stand side by side with their white brethren ; they
Or, A Colored Afan's Reply to Bishop Foster.
are taking honorable part in the fight against caste. If they
withdraw they become a caste church, a colored church, a black
church, instead of a church for all classes and conditions of
men. I should regard it as a surrender- There was a time
when it was right for a Negro Church to be organized, but that
time has passed. It is a serious question whether a Negro-
Church ought to exist any longer. I believe it ought not. I
believe that just as soon as the African and Zion Churches have
united, speedy action should be taken for their union with the
JJethodist Episcopal. That would necessarily involve a number
of colored b'shops, and it appears to me that a true policy looks
toward that end—the absorbtion and not the strengthening of
those colored churches. I do not believe in any campaign to
elect a colored bishop. From the colored side it looks more
like ambition than modesty. It is better for them to deserve to
be bishops than to be bishops. But any offense of ambition on
their side would be far more pardonable than any prejudices
which would lead white Methodists to refuse the highest honors,,
io competent persons, on account of their color.
William Hayes Ward.
No Christian Church should allow anyone to be excluded
from its membership, who is otherwise worthy of membership,
because of his race and color ; to do this, I think, would be to
violate the fundamental principles of New Testament teachings.
Lyman Abbott.
My impression would be that the dear old bold aggressive,
and flaming Methodist Church was making a mighty mistake,
and forgetting one of those cardinal features of the* gospel that
had hitherto been it. pride and joy. I am amazed at the preju¬
dice that still exist againrit" the Negro. One would think there
j8 Separation or Continuity, Which?
could be no ostracism befroe God's altar. The spirit of caste,
however we may disguise it, is the spirit of hell. No place of
-emolument or influence in the Church for a Negro ! To fling
that sentiment to the breeze is for the Methodist Church to turn
its back on one of the finest historic records God ever allowed
his follows to make. I pray God you may have grace to meet
wisely and lovingly and conqueringly this "unholy prejudice."
Herrick Johnson.
My opinion is, that all persons not excluded by crime or per¬
sonal unworthineses have an indefeasibe right to all the opportu¬
nities for enterprise, education, moral progress and Christain
growth, on the same condition enjoyed by the general public.. To
■debar them these rights is as distinctive robbery as filching the
fruits of their labor from the treasury they have not the power
to guard. Taxed to promote general civilization, they have a
right to an equal access to its fruits. A. A. Miner.
inequality therefore separation.
For myself I can say that I should not remain in a Church,
nor any other organization from which I could escape, after I
became convinced oi the existence of a general prejudice, and
-especially if that prejudice had its origin in facts or circumstances
or conditions beyond my control. My advice to the colored
people is this : leave the states in which you cannot enjoy equal¬
ity of rights ; abandom the churches in which you are not treated
as equals ; and in whatever condition you are placed assert and
•endeavor to maintain the doctrine of human equality.
Geo. S. Boutwell.
I hate, as much as you do, to divide the Church of Christ on
a color-line, but I must say that if I were a black man I should
be much more apt to throw in my lot with an organization as
Or, A (Jolored Man's Reply to Bishop Foster. jg
strong and successful as that of the African Methodist Episcopal
Church, than with any organization which in the nature of the
case, will be governed substantially by white men. It seems to
me a position not very unlike [that of Ireland and England. I
•do not wonder that the Irish people want ' Home liule," and I
cannot wonder that the colored people of America, on the whole,
prefer "Home Rule." For instance, we in New England are a
body of Yankees, I have the greatest regard and respect for the
members of our communion who are carrying on the Unitarian
•work in England; but I should think they would be very angry
if we ask them to come into a common organization with them
and choose indiscriminately English and American officers to
carry on the United Unitarian Church of England and New Eng¬
land. Still more should I be angry if they expected to furnish
all the leading officers of that organization. Now, really, your
position is not dissimilar. I should think that a cordial under¬
standing might be made between the Methodist Church of
America and the Alrican Methodist Church of America, even to
the extent of having your bishops sit on the same plapform, and
confer with each other in occational meetings. You have asked
ior the advice of an outsider, and you have got it. Thanking
for counting me in the "Old Guard." Ei>\v. E. Hale.
A large majority of those who have replied to the inquiry of
Dr. Hamilton, have put themselves on record as standing firmly
by the principles of Christianity. The Methodist Episcopal
Church (in influence) will fall in the estimation of the Christian
world, the day she lowers her banner of recognition of all men in
every gift of the Church. Since our Church is not the Metho¬
dist Episcopal Church North Dor South, but the Methodist
Episcopal Church, she cannot afford to over look any of her
constituency when it comes to the high offices of the Church,
3o
Separation or Continuity, Whichf
simply because a few who seem ignorant of the fact that one col¬
or is as good as another. Some prefer a variety in colors except
in church. They seem to think that white is the only color that
should be honored in the Church of God. They are sorry per¬
haps that they did not live at the time the Saviour was here lay¬
ing down the principles of his religion, so that they with their
ripe experience and unequaled ability, might have made some
suggestions as to the rights and privileges in the Church, and
prevent all agitation along the line of Church privileges and re¬
cognition in high offices; doubtless they would have suggested
to Him, that He prepare a constitution clearly sitting forth that
all prominent officers are to be filled by the white brethren, and
that it would be an act of charity for a colored brother to even
be allowed membership in the Church, and for him to have hope
of filling the high offices in the Church would be hope against
impossibility. We are very glad that the Lord Jesus was wise
enough to formulate the principles of Christianity without calling
upon human aid for assistance.
Or, A Colored Man s Reply io Bishop Foster. 81
CHAPTER XVI.
SPECIAL INQUIRIES
OR
OPINIONS OF COLORED MINISTERS AND LAYMEN.
E SHOULD not be surprise to find Dr. J. C. Hartzell so
intensely interested in the effect of the present agita¬
tion in the Church caused by Bishop Foster's Book, on "Union of
Episcopal Methodisms."' He does not seem moved to make in¬
quiry among his white brethren, but seems at present to prefer
hearing from the colored membership of the Church. He seems
anxious to know as definitely as possible the prevailing sentiment
and the purf ose among his colored brethren. He sent the follow¬
ing communication 10 some of the leading colored ministers and
laymen of the Church. "There has latelj been considerable dis¬
cussion in the Church and secular news papers, in public addresses
and m private correspondence as to whether or not the 250,000
Negro members of the Methodist Episcopal Church are satisfied
with their church relations. It is asserted by some that there is a
growing sentiment among them infavor of withdrawing from the
Church and either uniting with some branch of colored Methodism
or organizing another denomination. Is there, in your judgment
any foundation lor this assertion and if so, does dissatisfaction ex.
ist to any large extent and upon what grounds?
The general Church is anxious to know the sentiments of our
colored ministry and membership on this point. Please write me
freely, as I wish to give in the April numbe.- oi"The Christian
82 Separation or Continuity, Which?
Educator the opinion of quite a number of our representative col¬
ored ministers and laymen.
J. C. Hartzell.
The answers to the above communication imply four thing j
i. Perfect Contentment. 2. Dissatisfaction. 3. Dircouragement.
4. Recognition of manhood.
perfect contentment.
Having traveled extensively through South Carolina and having
been in contact with many of the leading laymen in several parts,
1 have found not the least particle of dissatisfaction among them,
but on tha other hand, nothing but praise and admiration have they
to give for the Old Chutch which has been such a blessing to them
spiritually, educationally and financially. J. E. Wilson.
There was never a better spirit existing in our Methodism than
now, as far as I have been able to learn satisfaction prevails.
W. R. R. Duncan.
In my traveling as Presiding Elder over a large district and
knowing my people a> 1 do, they never were better satisfied with
the Methodist Episcopal Church thin they are to day.
I. M. Shumpert.
dissatisfaction.
In my opinion there is a grooving restlessness and dissatisfaction
on the part of the Negro membership in the Methodist Episcopal
Church. The ground of the restlessness and discontent is found
in the fact that no Negro in the Church has been elected to any
commanding position involving supervision over both white and
colored, and the conviction that the state of public sentiment does
not warrant any such promotion, and never will so long as the two
races remain separate in thtir social life. C. N. Grandjson.
There is dissatisfaction among some of o ir members, I would
not pretend to say that it is general. A. G. Townsend.
Or, A Colored Marts Reply to Bishop Foster. 8j
Among the 250,000 Negro members of the Methodists Episcopal
Church, I do not know one that has any desire to leave the grand
old Church, but there is a deep rooted and growing dissatisfaction,
It began from the day that the first colored and white Conference
-was set up in the South. E. M. Collett.
For me to affirm that the 250,000 Negro communicants of the
Methodist Episcopal Church are satisfied with their present status
in the Church, would be to knowingly disregard the potency of ex-
isting facts and conditions which would remain. They are not
-satisfied. The Negro of to day is not the Negro in every particular
of a quarter of a century ago. True he is still a Negro in his racial
identity, but the changed conditions of things, have transformed
him into the fuller manhood with all of its possibilities active
Notwithstanding that considerable dissatisfaction exist along the
line mentioned J. Will Jackson.
There has been and still exists some dissatisfaction among some
of our colored members in the South. The book recently written,
by one of our bishops on the "Union of Episcopal Methodisms"
has the most part caused it. M. C. B. Mason,
discouragement.
There are some who have been led]to believe that their presence
in the Church is not desired; that their presence become more and
more a hinderance and source of evil if not positive manace as they
become more intelligent, that leadership from among their own
number of their own choice, will not be tolerated, and that aspira¬
tion on their part to positions (no matter if their moral, intellecual
.and spiritual qualifications merit them) other than those already
granted them is to be met with unpleasant criticism if not insinua¬
tions of disloyalty. L. M. Hagood.
Some despair of overcoming race barriers and art ready to act
84 Separation or Continuity, llfhich?
immediately, on the defensive, others are uncertain to the out come-
and passively await developments. W. L. Bulkley.
recognition of manhood.
Should the Church at any time through its organized agencies
express in unambiguous and unmistakeable terms a desire to dis¬
miss the colored membership or should the Church even hint the
same, I beJieve that the self-respected of our people would only de¬
lay them a sufficient period to adjust the property interest. Thous¬
ands of us had notices served upon us in 1865 the Methodist
Episcopal Church, South. It never came a second time. Every
interest save manhood and religion, was immediately surrendered.
We have gained much of true manhood since that time.
J. B. Midbleton.
The Negro members of the Methodist Episcopal Church, believe
in the churches pattern after the great Church of the first born in
heaven, made up of every nation, people and tongue. In practi¬
cal application of the principles of equal rights by the Church in
reference to the unity, fraternity and equality of all her children
our people believe that the spirit of prejudice is permitted often to
exert too powerful an influence against them. Bishop Foster's
book has helped to empasize this sentiment. A. E. P. Alaert.
We are not so much dissatisfied with our presents relations in the
Church, but with the statement that no one of these higher posi¬
tions in the Church can ever come to us, and for no other reason
than that we are Negroes, but we will contend for righteousness and
true church relations upon the New Te.-tament basis.
E. M. Colle'J t,
I think there will be more or less solicitude touching our posi¬
tion until the desired representation has been granted.
J>. W. Hayes.
Or, A Colored Man's Reply to Bishop Foster, 85
No one can read the thirty replies to Dr. Hartzell's enquiry
without concluding that the opinions are diversified. Those who
have spoken for the people in special territories, have assumed con¬
siderable responsibility. It looks now from the present agitation
in the Church that there i-> not only restlessness among the colored
but the white as well. Discussion and inquiry are likely to be
continued until the Church re-affims h*r past position before the
world or takes a New Departure. Which is likely to be ? Who
-will prophesy ?
86
Separation or Continuity, Which?
CHAPTER XVII.
APOLOGY FOR BISHOP FOSTER'S BOOK.
OME of our leading brethren white and colored have at¬
tempted to apologize for Bishop Foster without his soli-
tation. Why should others try to apoligize for him for writing his
new book "Union of Episcopal Methodisms?" Is it because of
the baneful effect; their ability to make us believe that the Bishop
is not sincere or that he is mistaken in the number in the Church,,
who agree with his views?
There was a time when the Negro was very credulous but educa¬
tion and other advantages have made him slow to beliere. Now
he analyses expressions, and seeks to reach wise conclusions. He
has paid immensely for his present experience. It is an element of
weakness for any person to take it upon himself to offer an apolo¬
gy for some one else, especially when the person is fully competent
to speak for himself. Surely no one will deny that Bishop Foster
has the ability to apologize for writing his book. Many things
have been said but the Bishop hasj not been as yet moved to offer
an apology for writing "Union of Episcopal Methodisms." Some
seem to have great sympathy for the Bishop. They feel called by
their own conviction, great love for the Church and the colored
man to apologize for the Bishop's book. We are advised not to
pay any attention to the book, since it has been written by Bishop
Foster. That implies one of two things. First, what the Bishop
writes is of little force in the Church. Second, if such a book had
been written by some one else equally as high in authority, the
Or, A Colored Alan's Reply io Bishcp Foster. 87
esult would have been very serious. None on the Episcopal Bench
''rank higher as acute thinkers than the Bishop in question. His
ability has been acknowledged throughout the length and breadth
of the Church. Is it justice to him in any way of apology for any
one to imply that his influence is less than any of his colleagues?
We say frankly that it is useless for any person to try to bind
wounded hearts in the manner in which some have proceeded.
There are some facts when considered in connection with the book,
show clearly that apologies are out of place. The book is no longer
Bishop Foster's, but the proj erty of the Methodist Episcopal
Church. It has been published and copyrighted by the agents at
New York, as the property of the Church. The Church Agents
would not be likely to publish a book that is so foreign to her faith
^is some would have us believe. If the Fishop has so greatly mis¬
represented the Church as some say that he has, surely the Church
will defend herself. There has been considerable controversy
since the book has appeared. Dr. Parkhurst, in his review of the
book in the Zion's Herald, June 6th, 1892, said frankly that the
pishop had expressed the mind of the Church toward the colored
man, and not a few others have said in conversation, discussion in
preachers' meetings and the like, that the Bishop had spread the
heart conv'ction of the Church out upon the pages of his book.
They say that he has told the naked truth. Surely the agents in
New York would examine a book in manuscript before they would
agree to publish it. It is our conviction that if the agents had
refused to publish it on the ground that it would Le the occasion of
dissatisfaction, restlessness and discouragement, the refusal of itself
would have been a strong argument in favor of the statement that
the book only contains the views of R. S. Poster. The Church
Publishers have no right to publish anything that will produce
88
Separation or Continuity, Which?
a bad effect upon any of the members of the Church be they
red, white or black; nor when it charges the Church with hyp¬
ocrisy. The standard should be so very high in this direction
that not even a bishop should be allowed to publish at either of
the Book Concerns anything that reflects seriously upon the
Church. Those who have offered apologies for the book with a
very few exceptions are officers mainly over the colored work.
When you find persons apologizing for the mistakes of others
take it for granted that they are much concerned personally.
Apology has no power to bridge over the mighty gulf that has
appeared as a result of the Bishop's Book. Apology gives us
no consolation. There is only one of two things that will heal
the wound that has been made, and that is for the thurch to
affirm or deny the Bishop's statement toward us. The Church
has taught us to think and be men.
Bishop Foster requested his colleagues to assign him to the
most of the colored conferences. He has never apologized for
writing his book yet. If he has told the truth why need he apol¬
ogize, if he has misrepresented the Church is he not amenable to
the same ? We think it will be time enough for men to come to
the Bishop's rescue when he appeals for help. No doubt that
some have a kind of conviction that impresses them that it is
their duty to render service voluntarily. They feel that action
must follow conviction. It ha»been said "that as a man think-
eth so he is." This may be true of Bishop Foster, nevertheless
the occasion has not yet developed to the extent that any man in
the Church is justified in defending the Bishop in the way of
apology. Let the book stand upon its merit* The Bishop has
not advertised as yet for supports to be put under his book in
order that it might be elevated so that the Church might see it.
Or, A Colored Man's Reply to Bishop Foster. 8?
We are in tbe midts ol commotion in the Methodist Episcopal
Church, that is not calling for apologies to bring thein at rest,
but the recognition of all iren. It remains that we briefly notice
that the worst feature about the subject of this chapter is that
those who consider it duty to assist Bishop Foster in way of
apology have volunteered without solicitation or approval.
Separation or Continuity, Which f
CHAPTER XVIII.
TAE HEART CONVICTION OF THE CHURCH.
*Y'T HAS been sa:d by some that ''Union of Episcopal Metho
y ciism" expresses the sentiment of R. S. Foster and those
in the Methodist Episcopal Church who have similar conviction
are very few. They deny that lie expresses the heart conviction
of the Church. We deem it necessary to ask the following
question: who are they who deny that the Bishop has told the
truth? Those who aie not prepared to speak from personal
knowledge. What medium have they to obtain information?
If they are relying upon the declaration of the Geneal Confer¬
ence of 1892, that does not necessarily reveal the heart convic¬
tion of the Church, it shows that the majority by vote have de¬
clared thus and so as an external uniformity. There was no
occasion demanding anything but surface expression so far as it
concerned the possibilities of colored man receiving as high rec¬
ognition in the Church as any other man. There is no doubt
but what the pulse of the Church will be tried at the next Gen¬
eral Conference. Those who have denied what the Bishop has
affirmed are not competent judges in comparison with Bishop
Foster; they have not had similar experience and opportunity.
The chief reasons for the Bishop's assertion are, his long expe¬
rience in the Church and twenty-one years General Superinten¬
dent. There is no man in the Church to-day who is better pre¬
pared and who has the courage to state the true condition of
things, than Bishop Foster. He says in his book concerning a
Or, A Colored Man's Reply to Bishop Foster. gr
colored man being elected Superintendent, "there are probably
a small fraction in the ministry who may be ready for the meas¬
ure and a few in the laity, but the number cannot be considera¬
ble. The agitation itself could do nothing but harm, and the
accomplished fact would be the saddest fact in our church life-
and one of the most calamitous events that could befall Christi¬
anity itself in the strifes which would inevitably follow" Has
the Bishop had an opportunity to know whereof he speaks? For
twenty-one years he has been teaching through the Church at
large: he has presided over nearly, if not every, Annual
Conftrence in the United States ; he has given his views upon,
varies interests of the Church, both publicly and privately, and it
is very likely that all the great leaders of the Church who nor
live and some who have recently deceased have spoken to the
Bishop freely upon the future possibilities of the Colored man in
the Church ; no doubt that the following categorical questions-
have been asked : can a colored man be elected a general super¬
intendent in the Methodist Episcopal Church? Can he be
elected an unlimited corresponding secretary of the Missionary,.
Church Extension, Freedmen's Aid and Southern Education,
Sunday School Union Societies The corresponding secretary^
of the Board of Education. Editor of any of our leading Church
papers? A general agent at either of our Book Concerns or
appointed to take charge of any of our leading Colleges or Unj.
versities? Agent of any Depository? We have no doubt that
the answer has been } everywhere with a few exceptions, no*
Some have said no to the Bishop, and have smiled in the Color¬
ed man's face, pretending that he will be elected to some high
office in the Church in the very near future, when he has already
declared to Bishop Foster that such recognition is an impossi-
Separation or Continuity, Which?
bility ; and since the Bishop has uncovered them, they are flut¬
tering around with some kind of excuse to the Colored man for
the alleged utterances, and when in the presence of the Bishop
with whom they hu'e agreed privately, they say, all you have
said about the future of the Colored man in the Methodist Epis¬
copal Church is true; but since we know that he can go so far
and no farther it was not necessary to tell him; it would be bet¬
ter to let him go on hoping for something that we know is im¬
possible for him to receive. If the Bishop has revealed the
heart conviction of the Church concerning our future in it, he
has undoubtedly done us a great favor. The Bishop does not
•claim to be writing his book upon supposition, but upon facts:
he is too wise to say what he has, groundless. He may be con¬
sidered radical, indiscrete and headlong, but after all, when the
truth is known he is not alone in the conviction that he express¬
es. The majority prefer us, go, for the reasons given by the
Bishop. Those who are in position to know whether the Bis¬
hop has revealed the mind of the Church toward us; with two
•exceptions have remained silent. Consolation has been asked
•of them, their reply has been "I have not read the book" ''I can
not advise you what to do." "I do not think that the Bishop has
•expressed the sentiment of the Church." "Let the past history
console you." Does Bishop Foster express the sentiment of
the Church toward us ? Tell us plainly. The above question
has been put to all the- high officers-in.the-Church/and not one
has said frankly, no ; all have answered indirectly or evade the
question entirely. These are facts. There is one man who is
known throughout the'length and breadth of the Church, who.
when interviewed concerning Bishop Foster's book, said, "the
book was submitted to me when it was in manu^crip for my
opinion, and I will be frank with you : the Bishop has told the
Or, A C0lored Man's Reply to Bishop Foster. p ?
truth. Your color will be a barrier against you when it come to
your election to general offices in the Church.
"Bieihren, I say to ycu again, that the Bishop has dene you
a favor, he hits told you what your future status will be in the
Church. Some will try with pretense to make you believe that
it is useless for you to concern yourself about what Bishop Fos¬
ter has said. It is R. S. Foster's opinion and not the opinion of
the Church, Brethren I have lived more than three score years
and ten, my head is wh'te, my race is almost run, but believe
me brethren, the Bishop has told the naked facts. You will
bless his memory less than three quardrenniums from the present"
%
If the brotherhood in the Methodist Episcopal Church is a mere
sham, the present agitation in the Churcli will t>how it. We say
again, il the Ciiurch has been holding out to the Colored man
inducements that were simply hypocritical appearance with the
view to conceal what is real and thus deceive under pretense of
equal rights and immumities to all the members of the Church,
white or black, God will unco\er her to the woild and bring her
to naught. He who knows not only the heart conviction of indi¬
viduals, but church and nations will in the near future reveal to
the Colored man in the Methcdibt Episcopal Church the heart
conviction of 'he Church as it regaids his future status. We
will not ha\e to wait long befoie necessity will compel the
Church to affirm or deny the Bishop's statement.
Separation or Continuity, Which?
CHAPTER XIX.
SEPARATION AND UNION NECESSARY TO GREATER LIBERALITY
|WO THINGS are affirmed as necessary to bedone be-
fore the Colored man in the United States can receive
-much remuneration from the White Methodists, at least the two
^great branches, separation on the part of the Colored man from
the Whites and union of the Church, North and South. Bis-
Ihop Foster says in the best interest of the colored portion of our
iellow countrymen, we plead for restored union of the Church,
North and South. One would imply from the Bishop's state¬
ment that the reason the White Methodist do not give more to
lielp to elevate the Colored man is because the 250,000 colored
members remain. If they Would only withdraw the hope of their
progress would immensely increase and the Union of the Church,
Uorth and the Church South would be among the surest guar¬
antees of this result. It is claimed that the Methodist Episcopal
Church, South is very anxious to assist the Colored man but
because all the Colored Methodists are not in one body known
as the Negro Methodist Episcopal Church of America, they are
Sundered from doing much toward his elevation. Does the
above statement represent the attitude of the Church, South?
Surely it does not. The condition of the Colored people in the
South is before our Southern brethren daily. The field around
them is white for harvest. No one will deny that the Colored
Jtlethodist Episcopal Church in America (being an offspring of
Or, A Colored Man's Reply to Bishop Foster. pj
the Church, South) has had a claim on her mother's liberality
and charity for nearly a quarter of a century. This daughter
was obedient to her mother; she remained home until she was
requested to leave and live and labor under her own vine' and
fig tree with the promise of sufficient aid to accomplish a mag¬
nificent work among her brethren. Permit lis to ask, what has
she done to strengthen her leeble child ? First cf all, what did
the Church, South, give the Colored Methodist Episcopal Church
in America, when it was set apart ? Nothing but its church
buildings, etc.—No high schools.no college; yea, nothing to
make it a power in the South. What has she done since, for
her feeble child ? Nearly twenty years passed before the South¬
ern Church made any special effoit to help her offspring to ob¬
tain higher education. How many schools has she built for
their education ? The Baltimore Conference of the Methodist
Episcopal Church, South, with eight presiding elders' districts
one hundred and filty pastoiial charges, comprising as territory;
Maryland, a part of Virginia and West Virginia, all of the Dis¬
trict of Columbia, is only asked to raise in 1893, $700 to help
educate preachers or her professional men, teachers, etc. among
the Colored Methodist Episcopal Church in America. AVe pre¬
sume, that of the forty-two conferences, the Baltimore has about
an average of the apportionment for to help educate the colored
people especially looking up to her for assistance. The Metho¬
dist Episcopal Church, South, has given for the last few years,
foi all purposes to keep the Colored Methodist Episcopal Church
about $50,000 per annum. The above is the result of separa¬
tion. The Church, South, is not likely to do any more for the
Colored man if united with the Methodist Episcopal Church,
than she is doing now. What has been the result of union of the
White and Colored man in the Methodist Episcop.il Church ?
96
'Separation or Continuity > Which f
Hundreds of colored ministers in poor fields have been assisted,
by the Missionary Society; hundreds of churches have been
aided in their erection by the Church Extension Society ; hun¬
dreds of Sunday Schools have been granted complete outfits of
literature by the Sunday School Union ; thousands of poor stu¬
dents have received aid to complete their education from the
Board of Education ; twenty-two universities, colleges, semina¬
ries and academies built since 1866 for the Colored membership
of the Church, with the privilege of entering any other within
the bounds of the Church and associating with our white breth¬
ren in the interest of the Church. The above is the result of
union. Let us bring the facts of the two churches in nearer
comparison1 The Methodist Episcopal Church, South, does not
contribute one-tenth as much toward elevating the ministry and
laymen of the Colored Methodist Episcopal Church as the
Methodist Episcopal Church does toward elevating the Colored
members within her bounds. Separation on our pari and union
of the Church, North and South, will under no circumstance in¬
crease the liberality of the stronger toward the weaker. The
Colored Methodists in one big Black Methodist Church will not
receive one htIf as much from their white brethren as they re¬
ceive now. Bishop Foster seems to be in doubt as to whether
the progress of the Colored members of the Church has justified
it in the contribution it has made to>vard their elevation. May
we askj what people upon the globe in the same condition, with
the same privileges, opposition, discouragements and similar as¬
sistance has developed so rapidly in the same length of time ?
Let facts speak. Bishop Hurst said at the Mass Meeting of the
Freedmen's Aid and Southern Education Society, held during
the General Conference of 188S.
Or, A Colored Man's Reply to Bishop Foster. gy
When the war was over it was thought that the Negroes
would not learn at school and that they were only fit for wading
through rice swamps and cutting sugar canes and picking cotton;
but from the very first moment that the Negro caught sight of
the spelling book, he never took his eyes from it. He has shown
a passion for the printed page. A few weeks ago, I sat at a car
window in South Carolina with a bundle of out church papers
before me which had accumulated upon my hands and which I
designed reading during the long ride. These colon d people
crowded to the window and implored me for the papers. One
alter another I threw out ol the window, and when the train start¬
ed they ran along and kept even with it, each one more eargerly
imploring me for a paper. Such intense desire to read even so
common a thing as an old religious newspaper, I have never
seen on any journey. In the schools we have built, these color,
ed people have exhibited a desire to learn, such as has never
been surpassed under anysky by any race. The Church which
forsakes the people whom it has invited to its sanctuaries,
deserves the malediction of heaven. The work we are doing
in the South must be (lone by the Church or not at all. It
may be that Bishop Foster's doubt is predicated upon our
having failed to come up to his high ideal. If he would just
reflect a moment and see where we were thirty years ago and
where we are now, we think his doubt would disappear, and
he would rather marvel how we have advanced *>o rapidly
with the assistance we have received from the Church.
Greater liberality to the Colored man does not lie in separation
and union, but union of the White and Colored. The talk that
we will help the Negro if he is not one of us organically is fool¬
ishness The present pitiably small assistance extended by th«
Methodist Episcopal Church, South, to her own black daughter
is a sufficient answer. No church organization of any denomi-
Separation or Continuity, Which?
nation has ever yet extended any large, continued aid to people
outside her own cummunion. For our Great Church to surren¬
der to this clamor, based upon white prejudice against the Negro
and permit us to go from the Church, would make the Metho¬
dist Episcopal Church responsible to God for practically cutting
her«elf off from one of the greatest Missionary fields in the world
If there be a pleasure on earth which angels cannot enjoy and
which they might almost envy the Church of, it is the power as
well as the privilege of doing good to the needy. Next to the
consolation of Divine Grace, comes the opportunity of helping
to elevate the ignorant and despised. God has so constituted
the Chtirch that she cannot be happy unless she is doing good.
The Methodist Episcopal Church has done herself honor in
helping to elevate u«. From a moral point of view it is more
blessed to' give than receive. The contributions given by the
Church to help us could not have been used anywhere with
greater results. The contributions of the Church, given for our
special benefit could not have been used more judiciously th^n
they have.
The arguments advanced in favor separation and union as the
basis of greater liberality towards the Colored man are not well
founded. The facts that already exist as results of the experi¬
ment show that separation and union are not expedient.
Or, A Colored Afan's Reply to Bishop Foster.
CHAPTER XX.
the church humiliated.
HE Bishop in his appeal for union of the Church,
North and South, degrades the Methodist Episcopal
Church. He seems utterly to ignore all questions of principle
touching the question of our relation to the Church of Christ.
To him there is no test of equality involved in the matter Of
Our being retained, or practically invited and helped to go
somewhere else. Shall the Methodist Episcopal Church prac"
tically say that there is no moral question involved in the
treatment of the colored man before the altar of our common
Father? While there may be a growing sentiment in favor of
organic union if it can come in the right way, there is abso¬
lutely no sentiment worth mentioning in favor of it in the
Southern Church. Our Southern^brethren have their reasons
-for opposing organic union with the]Northern Church which,
to them, are sufficient] and] which it is the height of folly for
Bishop Foster or anyone else not to respect. That church has
its own relation to the South as a whole. They have their
"views since 1884 on^the Negro question. They know per¬
fectly well that the legitimacy of'theirjjorganization is not
recognized as yet in the thought of American Methodism, and
their Church is prospering wonderfully among the people to
whom in the providence of God they are sent. All the de¬
nominations in the South hold} similar]views to them on the
joo Separation or Continuity, Which? *
Negro question. Bishop Foster asks: "Does any sane mart
believe that there is any truth in the position that there are-
differences of people's blood and civilization between the
North and the South to interfere with organic union?" It is a
wonnder to us that any thoughtful man can fail to understand
that these different churches, North and South, labor among
people of widely diverging sentiments, whose convictions on*
great practical questions are intensely antagonistic. The view
which will commend itself to the common sense of Christendom
is for each denomination in the Spirit of Christ, as they them¬
selves understand that Spirit, to go forth and do their work
until .God in His own providence shall teach some other course-
The Methodist Episcopal Church South tells our Church
.plainly before she approaches her about organic union, first,
to cast off all her colored membership and thereby commit
herself to the Southern view of treating the Negro in church
relation, and then distribute her white membership into three
sections—East and West and South. Her 272,000 white
members in the South are to be given Southern Methodism as
a part of the price to secure her friendship. While Bishop
Foster does not advocate this scheme, he quotes it and says:
" It indicates a possible advance," and seemingly would be
willing to enter unto it in the possible hope that something
better might come, Bishop Foster's pathelic and powerful
appeal at the late Washington Ecumenical Conference for
some words of advance from Southern Methodism was met the
next evening by Bishop Wilson, of that Church, who spoke,,
after consultation with his colleagues, and said in substance:
'/We v vo organic union." Several of our editors have at
311! ^ advocated organic union and with scarcely an
Or, A Colored Jlfan's Reply to Bishop Foster. jot
-exception been met with discordant concealed'sneers from the
Southern Methodist press. The Church South in some way has
impressed the Bishop that it is necessary to freeze the colored
man out of the Methodist Episcopal Church before organic
union can be porsible. The Bishop is ready to agree with
-most any proposition from the Southern Church. Our South¬
ern brethren do not propose to change their policy toward the
colored man, so he thinks our Church will'do well to change
hers. He, as a representative of the Methodist Episcopal
Church, puts her in a pitiable and temptable attitude, most
earnestly imploring the Church South to lay aside every
iiinderance and unite with the Methodist Episcopal Church
"While on the other hand, with equal earnestness, he implores
us to withdraw from the Church of our choice and in which
■we were born, that the way might open for a glorious consum*
mation of the Church North and South. He puts the Metho¬
dist Episcopal Church on her kneesc begging the Church South
to unite with her. The main reason he gives for such union is
that a magnificent Methodi-.ni powerful and idfluential will be
secured regardless of the injury and glaring wrong that will be
done the colored man. It is a question whether God will ac¬
cept such magnificence as a sufficient reason for the violation
of sacred promises and Christian principles. The Church South
■virtually laughs at the proposition, Organic Union and says in
her Church papers "give us rest." The Bishop has placed the
Methodist Episcopal Church in the attitude of following after
the Church South, pleading most pitiable, "come let us reason
together" there is only one barrier in the way now, agree for
mnion and we will soon remove that, namely the colored man.
if he does npt withdraw we will freeze him out of the Church.
192
Separation or Continuity, Which f
Come we will accede to any proposition you make—we are-
ready for union. There is no reason now that we remain apart.
Our Southern brethren withdrew from the Old Church, near¬
ly half a century ago, they have shown no signs from that time
to the present that she desires to unite with the Methodist
Episcopal Church. As great, as it is, our Church is put in the
attitude of a man whose wife left him and he is now begging
her to return, making all kind of promises as inducements to
get her to agree to live with him again. She laughs at the idea
and says'never, never, never, srd pursuing her journey treat¬
ing him with the greatest contempt. The broken-hearted man
gazes upon her until she is lost to his vision.
The scene of hundreds of weeping eyes at the Eccumenical.
Conference in Washingtonf D. C. produced from themightly
appeal for Organic Union of all Methodist Bodies in the Unit¬
ed States was fre^h in the memory of more than a hundred del¬
egates at the General Conference at Omaha. When Dr. Ti-
gert the Fraternal Delegate from the Meteodist Episcopal
Church South arose to deliver his address, he was greeted with
great and prolonged applause. Perhaps many were expecting,
that he came with the good news that the Church South was
ready for a thoiough sifting of the old issues in a Christian and
brotherly spirit and then organic union with the Mother of
American Methodism. Dr. Tigert failed to bring such greet¬
ings The nearest approach that he made in that direction
was Federal Union. The Church South seems further away
from organic union than ever. Bishop Foster has greatly hu¬
miliated the Methodist Episcopal Church, in the manner in
which he has pled for Organic Union. The leaders of the
Southern Church ask that they be given rest. They and their
people do not desire to unite with the mother church not for
one reason but for many. When they are ready for organic un-
Or, A Colored Man's Reply to Bishop Foster, 103
ion they will speak. We say therefore let each church go for¬
ward heroically and faithfully as Providence opens the way, let
fraternity be everywhere practiced, let questions which tend to
irritatation rest ; stop all talk about the Negro leaving the Meth¬
odist Episcopal' Church, when that of itself will not induce the
Church South to unite with the Mother Church. Let there be
aggressive work for Christ every where, God in his providence
will lead to right results whether it be organic union or contin¬
uous separation.
104
Separation or Continuity, Which?
CHAPTER XXI.
THE SINCERITY OF BISHOP FOSTER.
i^^J} INCERITY is to speak as we think, to do as we pretend
Is) and profess to perform and make good what we prom¬
ise and really be what we seem. It is just to the Bishop that we
acknowledge that we believe that he is sincere in what he says.
A person can be sincere and be wrong ; he can do as he pretends
and professes and injure others. We appreciate far more those
who are not afraid to speak what they think and to be before all
men what they really are than those who have convictions and
afraid to make them known publicly and appear to be what they
really are not. No one can read the ''Union of Episcopal Meth-
odisms" without being impressed that the author is sincere in
what he says ; although he maybe wrong. A few sentences from
his book will no doubt make it clear to all who have not read
his book that he is honest in whit he says. "My hair was black
as the raven, it is now white as the snow. It is eventide, 1 shall
soon cease to speak with voice or pen to my fellow men; this
consideration alone were there none other is sufficient to induce
the desire and create the purpose that not one word shall be writ¬
ten in bitterness or, that dying I would wish to blot." Bishop
Foster says more than once in his book that he has not written
upon this subject from excitement ambition or pretense but be¬
cause it is his most serious conviction that such results would be
a blessing to the race and an honor to the Church of God.
We differ with him in his conclusion, nevertheless because he
Or, A Colored Marts Reply to Bishop Foster. ioj
has the courage to state publicly what he believes to be right
and proper we are duty bound to commend, not what he says but
what prompts him to say, what he has written. After all a man's
truest friends are not those who show themselves Iriendly in ap¬
pearance but in deed and in fact. The Bishop does not plead
for L nion ol the Church North and South to the distruction of
the Colored people. lie provides for their prosperity and ele¬
vation in another way quite d fterent however from the past con¬
viction and action of the Church. We do not approve of his so¬
lution ot race difficulties by advocating separation of Christians
in the Church of God cn account of color; yet, he seems to be
sincere. It is a characteristic of Bishop Foster to speak and
write what he thinks : he is an out-spoken man and always has
been.
The Church has not endorsed what he has said and written
upon many occasions ; yet, at the same time, he never has been
charged with deception. If the past is admitted as an argu¬
ment to throw light upon the present considerations, it is rather
in the Bishop's favcr so far as sincerity is concerned. He has
spoken his sentiments when all of his colleagues have differed
from him ; he has stood alone at times advocating what he
thought to be right and proper. A person of deep conviction
and the courage to express it freely anywhere, is generally sin¬
cere. There is no man in the Methodist Episcopal Church of
deeper conviction than Bishop Fester, and there is none more
fearless in expressing it than he. He has his conviction on cer¬
tain doctrines and he has expressed it; he has his conviction on
the white work in the South, and he has expressed it; he has
his conviction on the color question, the future of the Colored
man in the Methodist Episcopal Church, the expediency of
io6 Separation or Continuity, Which?
union of white and colored Methodists and union of the Church,
North and South, and he has boldly expressed himself upon
each, in his book, "Union of Episcopal Methodisms." Bishop
Foster does not seem to be, but is sincere; he is not pretensious,
but real; he does not hide the true conviction of his heart, but
speaks as it dictates.
Many have asked, is Bishop Foster sincere in what he says?
Does he really believe that the color of a man's skin is a barrier
to the highest recognition in the Methodist Episcopal Church?
Does he feel justified in the sight of Gcd for advocating separa¬
tion in the Church of Jesus Christ on a color line? Is it his
heart conviction that he is justified in charging the Church with
insincerity? The Bishop seems to be a Hercules in his convic.
tion, vociferous and fearless in his utterances and uncompromis¬
ing with any form of insincerity. He claims that even at death
he does not desire to blot out a single thing he has advocated in
his book. Bishop Foster seems to be the greatest and most per¬
sistant antagonist of• the Church against her unwillingness to
recocognize the Colored man in the highest positions of the
Church. His pile-driving forcible manner of attack and light¬
ning like power of repartee makes him at present in his book'
"Union of Episcopal Methodisms" a perfect terror to the Church.
If the Bishop is sincere in his charge, he will live in the memo¬
ry of all honest people; especially if with his sincerity he has
revealed the truth concerning the sentiment of the Church to¬
ward the Colored man. More than two-thirds of the readers of
"Union of Episcopal Methodisms" are asking, East, West, North
and South, what is going to be the outcome of the present agi¬
tation in the Church caused by the book under consideration ?
Has the Bishop told the truth, if not, will he be arraigned for
falsehood at the General Conference of 1896 ? If the Bishop
Or, A Colored Mail's Reply to Bishop Foster. ioj
is sacrificed because he had the courage to write what ethers as
well as himself thought, and no small number at that, the future
generations, both white anil colored will perpetuate his memory
because he died as u hero ot the truth. The Bishop seems loy¬
al to what he conceives to be the truth touching the future of
the Colored man in the Methodist Episcopal Church. The
Bishop issues in his book a proclamation to the two hundred
and fifty thousand Colored members of the Methodii-t Episcopal
Church, saying that in the face of the professed claim of equal
rights and immunities, to all the members of the Church I de¬
clare unto }ou, kriowirg whtrecf I spesk, that it is privately
understood that the colored man is excluded from the higfier
privileges that all other races represented in the Church have
the perfect right to enjoy. The sincerity of the Church must be
tested by the approaching coir bat. Christian principle, man¬
hood and sincerity are at stake. The Church manifesto must be
read by all nations, setting forth the future status of the colored
man in the Methodist Episcopal Church, and not later either
than 1896.
The growth of the agitation in favor of separation cf the
colored members from the Mother Church and union of the
Church South makes many people nervous over such contem¬
plated results; whether the Bishop is correct in his statement
or not the fact if, we must admit, that he is sincere. If he has
told the truth fearlessly of criticism, then we will close this
chapter with the following lines from Longfellow.
My brother! in my eye
Trembleth the tear of joy;
Thou frieod, thou brother more,
That thou, that thou fire e'en
My heart's most trusted one !
io8
Separation or Continuity, Which?
CHAPTER XXII.
i AN APPEAL TO THE COLORED MEMBERSHIP.
| N PERFOMING this most serious task under the pres-
t ure of virtural obligation to make an appeal to the colored
■membership of the methodist Mpiscopal Church. We feel the
responsibility and desire only to say and advise that which will
t>^for the glory of God, the recognition ot all men and the duty
of the colored man in his present envoiroment especially in the
Methodist Episcopal Church. May the Lord God of our fathers
bless the undertaking to all our fellow Christians, yea all man¬
kind and make good to them the full purpose of Christianity.
We thus find ourselves guided not by ambition nor prejudice,
"but heroic and christian spirit. We are not sorry [that in the
•order of Providence that we are of the [despised race, not de¬
spised of God ; but of man. It has been advocated very re¬
cently that the colored man is the discording element in the
•Church and nation. Some say it would have been better for
the world if the Negro had never been born. Many are trying
to tie a Mill stone about our neck and sink us in the depths of
the sea, simply because we are unwilling to remain under the
■direction of men who are not our superiors.
There is no race of people under the sky who have a better
lieart than the Colored Race. They have shown their love for
the White Race at times when mere appearance would have
caused them to surrender responsibilities and yield to the wishes
Or, A Colored A fan's Reply to Bishop Foster. 109
of the enemies of their masters. They have suffered long. It
is a rare thing that they are the first to advocate schism and
seditions. They desire to be in harmony with all men. The
day has past when the colored man should content himself with
subordination in church or state, simply because he is colored
•
One thing in which the colored man stands in great need and
that is the courage to be a man, not the courage to be a man
among'^his own brethren because many ha\e superabundance
of that already but the courage to be a man any and every¬
where. The presence of a White American puts a pad-lock
on the mouths of even many of our leaders. We never will be
regarded as men until we think, speak, write and act like men.
We should cultivate with fidelity every characteristic that is
necessary to make a complete man or woman. We shall now
proceed to give in a few words that which embraces these no-
bV qunliMes—Reverence to God and His Son Jesus Christ, es¬
teem for those who rule over us ; honor to Ihe aged, proper
training of the cl lldren, sincere disposition of meekness ; and
the 1 ro} er manag-inei.t of the tongne. The word piety em¬
braces them all. The above -ali'ies have not only been taught
and practiced by white friends in our rnidLs but by many of
our own color. The fiture development and high Christian
character of the present and future generations of 01 r people,
make it our duty to give every-where no uncertain sound along
these lines as a result of nearly thirty years freedom and oppor¬
tunities of education, we can say of a truth that we are men and
therefore are entitled to all the rights of men in the Church of
God Weau citizens and therefore are entitled to all rights
of citizenship. To secure these rights we must be inanly and
fear none but God. The law of the Methodist Episcopal Church
iio Separation or Continuity, Which?
recognizes us elligible to all rights and immunities. It is our
indespensable duty to see to it, that the law is not interputed
to exclude us, when it comes to the high offices of the Church
Providence helps those who help themselves. Let us not de¬
pend too much upon our white friends elevating us to the high
positions in the Church. Some are compromising our race to
subordination by their silence ; their conscience has told them
to speak for the rights of their people, but they have stultified
it. They have hope by great conservatism to gain favor with
the whites and in that way receive the highest honors that are
likely to come to the colored man in the Church. God will
never permit a man to be honored with leadership of any
prominence, especially when he has not the courage to speak as
he thinks and advocate what he perceives to be right. Under
the guidance of providence the Church "as well as the State, has
honored with leadership fearless and uncompromising men.
Those who have to backbone will flee at the appearance cf
such a harmless thing as a shadow. They will surrender even
■at the appearance of danger. They are what we call faint¬
hearted men, easily scared and discouraged. A race struggling
for recognition has no place for such shapes of leaders, but men
"who are not afraid to speak and write what they think, especi¬
ally when they think they are right. We now come to the
•consideration of three things : (i) The glory of God. (2) The
recognition of all men. (3) And the duty of the colored man in
Methodist Episcopal Church.
The highest and most sacred duty of man is to glorify God.
He should aim to do in both soul and body and in his relations
to his fellow men, all things to the glory of his Maker. Perma¬
nent properity can only come in this way. A true believer with
-4 Colored A/ans Reply to Bishop Foster. in
God, has a majority. We should seek diligently to know
"whether God will be glorified in what we contemplate doing.
The great aim 01 the Church should be to glorify ' our Father
A\hich art in Heaven. The prosperity and recognition of the
colored man in the Methodist Episcopal Church depend upon
his devotion to God. e should cheerish the broadest brother¬
ly and Christian spirit to till men regardless of color. We should
discourage any tendency toward prejudice toward any people.
Let us not retaliate to any who are low down enough to carry
in their heart such a mean and degrading thing as prejudice.
True character and relinement are above it. Christian charac¬
ter knows no color, and those who possess it are ready to fel¬
lowship every child of God, not every decade in an ecummeni-
cal confererence. but every day. Our peop'e groaned for two
hundred and forty-five years under heavy burdens. None have
been truer to the government; none h^ve made greater sacri¬
fices in the Church of God; none have a broader Christian heart.
The history of the nations sh >ws both in church and state, that
God has overthrown every n ri >n wh > has tried to crush a peo¬
ple who have-served Him and trusted in Him.
THE DUTY OF THE COLORED MAN IN" THE METHODIST
EPISCOPAL CH'IRCH.
Tye regard this the most favorable opportunity in the midst
of the present cam-notion in the Church, to place before the
world, the duty of the colored man in an unprejudiced light.
To be passed with the unbound s itisfaction of having enjoyed
this privilege is an event in one's history never.to be forgotten.
We confess that we see no advantage in remaining silent when
the Church is anxious to know as far as can be ascertained what
the colored man regards as his duty at this time. We deem it
112 Separation or Continuity, Which?
advisable that we speak. The scheme to get us out of the
Church has been brought before the world by the marvelous
plans of Bishop Foster. He has appealed to the Church to be
no longer insincere, but state plainly to the colored man, what
his future is likely to be in the Church. The time of faintheart¬
edness has passed and we must realize the duty of the hour.
Those uearly three decades gone represent much history made>
much valor displayed, much suffering endured—deeds that
must always live, names that cannot die. The history of those
thirty years has been written by the pen of iron and blood in the
history of the nation and the Methodist Episcopal Church. It
can never be effaced. In this closing chapter we appeal to our
people to put themselves on record before the Church and the
world as it regards our future in or out of the Methodist Epis¬
copal Church. Let us have faith that right makes might and m
that faith let us to the end do our duty as we see it. We should
be cool and level-headed. We should not be hasty nor harsh,,
but be wise and sober. We should remain and test the sincerity
of the Church. If we run at the first gun fired by the learned
Bishop, the world will not know what was the mind of the
Church.
Cowards will run at the first snap of the gun, but biave men
will meet shell and shot unflinchingly. So let us be men. The
book of the Bishop has given the colored man in the Church
one of the best opportunities possible to exhibit to the world the
true manhood of the race. But we cannot show it b)^ running.
It is our duty tO,fight for recognition like men upon the terms
of the gospel, and if we lose here we will gain in heaven where
°1'» iace lines will have been abolished forever. The Methodist
episcopal Church will have to take up some of the radical state-
Or, A Colored Alan's Reply to Bishop Foster.
ments made by Bishop Foster if it expects to live. Such as the
very limited rights and privileges of the colored man in the
Church, the simulation of the Church toward him and the
humiliating attitude. We should not remain silent until we
know the communistic sentiment of the Church toward our
future status. It is our duty to urge upon the Methodist Epis¬
copal Church not to abandon its advocacy of equal rights and
immunities to all its members ; that it refuse to withdraw a
single word of its declaration in doctrine and polity. The Church
cannot afford to surrender to prejudice nor neither can we. The
Methodist Episcopal Church was not the creation of an hour, it
was horn after many years of spiritual deadness, it was built up
in the school of adversity and came out of it like a young giant(
eager and ready to CDmbat with worldliness and spiritual blind¬
ness. It has been a terror to ail forms of evil and injustice for
more than a century. We have been blessed by the heroic
effoits of this mighty child of Providence. Therefore we cannot
surrender our claim. The Church to-day must stand stead¬
fastly for the right, as eirnest in its purpose, as patriotic in its
endeavor as it always did. The Methodist Episcopal Church,
by the book, " Union of Episcopal Methodisms," has been
placed at a most critical turning point. A mistake now upon
the vital question relating to recognition regardless of color,
would be its death. The proper adjustment of this very serious
condition of a'} iirs woi'.l i elevate it in the estimation of the
Christian world, otherwise it w511 be br< ught to nau»ht. The
wondeiful success of the Methodist t p -.copal Church inth^ pant
is due t:»'the fact that it h:s stood fearlessly and uncompromis-
h'li- uoon the -t°rral prmcit>^s of right i.ml justice. To
- ^ vvcu'd be to surrender to caste, yea, to be led by the
clviflg" vv - u
H4
Separation or Continuity, Which?
unbrotherly hand of prejudice into regions where the old Meth¬
odist Episcopal Church will depart from her old land-marks
forever. Can the Church afford to allow prejudice to bind her
hand and foot and consign her to regions of darkness and death?
Can she afford to surrender her privileges and give the lie to all
those holy principles for which her heroes have tenaciously
fought? We, the colored wing of the Church, should boldly
contend that our Dear Mother refuse to blot a single act of her
magnificent history that has cost her so very much to obtain,
because some mighty appeals have been made recently to in¬
duce her to believe that it is God's will that she cast off her
colored children to make organic union possible with the Church
South. Again, other denominations who, in times past, fought
bitterly the Methodist Episcopal Church after studying her
doctrines and polity, yea, her broad Christian brotherhood, now
admire her. Their ministers think it an honor to preach in her
pulpits and to invite her ministers to preach in theirs. The
Christian world has examined her conclusions with intense in¬
terest on all the great topics of to day and her noble examples
have been commended. Each denomination has held her up as
a progressive and aggressive Church. They have admired her
for her great work and principles. They see what the Methodist
Episcopal Church is doing.
She cares alike for all mankind. We must follow her worthy
example, Now to change would not only give the world, but
other denominations, an opportunity to point the finger of scora
at her, because she has forsaken the very principles for which
she has contended and fought so long. Since we are a part of
the Church it is cur duty to advocate the brotherly principles
taught and preached by David. He says in substance: " How
Or, A Colored Man's Reply to Bishop Foster. iij
good and pleasant a thing it is for brethren (and so we are all,
at least by nature,) to live together in unity." Solomon says,
"" Better a dry morsel and quietness therewith than a house full
of sacrifices with strife." How much more comfortable it is to
walk in smooth and even paths than to wander in rugged ways
overgrown with briers, obstructed with rubs and beset with
snares; to be tossed in a tempestuous sea, to behold the lovely
face of heaven smiling with a cheerful serenity, than to see it
drowning with clouds or raging with storms ; to hear harmonious
■concerts than dissonant janglings ; to see objects correspondent
in graceful symmetery, than lying disorderly in confused heaps;
to be in health and have the natural humors consent in moderate
temper than as it happens in diseases, agitated with tumultuous
•commotions of men, unanimously rejoice in those emblems of
■peace, order, harmony and proportions. We should present
■our hearty greetings and good wishes with many hopes that our
^reat Church will conquer all the old prejudices against the
colored man. Some say it is impossible for the colored man to
receive in the Methodist Episcopal Church equal rights and
■emoluments with others. Nature, they say, has made it impossi¬
ble. It is idleness that creates many impossibilities, and where
men are not to do a thing they shelter themselves under a
persuasion that it cannot be done. The shortest and surest way
to prove a work possible is streneously to set about it and not
wonder if that proves it possible that for the most part makes it
-so. We have the Methodist Episcopal Church, we prefer re¬
maining, but not in subordination on account of our color. We
ask to be recognized as men. It is not only the duty of the
-writer of this reply to speak plainly and boldly, but each and
-every colored man in the Church who has the ability. If the
Ii6 Separation or Continuity, Which?
Church in heart coincides with Bishop Foster, don't hesitate to
]et us know. He declares that we are an evil in the Church.
We quote from his book, page 37, speaking of the colored mem¬
bers he says : " These members of ours for reasons which grow
in force, do not remain with us without working evils to us that
may become disturbing aud disastrous. May these evils be
averted ? And if so ought they so to be ?" If our remaining is
a hinderance to the future prosperity of the Church, we assure
the white members, while we love the Old Mother and have
been loyal to her doctrines, polity, usages, etc., yet it is manly
for us to say that since it is impossible, if that be true, for lis to
receive the recognition we have and shall merit, we stand ready
to agree to any measure that the majority conscientiously think
that is best for all concerned. B~ it far from us, although
poor, that we desire to remain in the Methodist Episcopal
Church when we have become the bone of contention, the dis-
sat'sfaciion and evil-workers. Be it known to the world that
we are not tired associating with our white brethren, nor. have
We been contentions beyond merit, but if we are asked to
separate because we shall always be kept in subordination re¬
gardless oi our competency for elevation on account of our color
and that seems to be the only basis of restriction, tl.en separation
or the color line drawn in all Church relations will be necessary
If the Methodist Episcopal Church has hope of organic union
with the Church South and that it is the general impression that
we Ere delaying its consummation, it becomes the indespensable
duty of the colored members to speak plainly this quadrennium.
The sun is too high lor us to promise that we will content our¬
selves in a subordinate relation in the Church. We have great
reason after realing the Bishop's book to try and catch the in-
Or, A Colored Man's Reply to Bishop Foster. iij
ward spirit of the Church. It is not only necessary that we read
the lines of the official organs but between them. It will be a
wise thing to observe with the keenest conception the altitude o'
the great moulders of sentiment in our Church. The most seri¬
ous crisis has come that has ever been developed during our long
continuance in the Church. We have shown our appreciation
for and devotion to the men who have come into out midst as
representatives of the Church making sacrificies as would enable
them to find among a down trodden race the elements of Man¬
hood that could be developed and polished so as to cause Bish¬
op Foster himself to say in Asbury Church, Washington, D. C.
to a colored audience and in the presence of thirteen other bish¬
ops of our Church that a certain member of the Washington Con¬
ference was qualified and worthy to sit on the Episcopal Bench
with him and his colleagues not as an inferior but an equal of
any. "We hereby request the Church to speak plainly on the
subject thrust upon her by the Bishop. Can it be that this ap¬
peal will not ba heard, the need of the hour realized and no re¬
sponse made? God forbid! Has the time come for separation
of the white and colored members of the Methodist Episcopal
Church? The Bishop thinks it has. Does the Church think
otherwise ? It she does or does not let her speak boldly. Sure¬
ly it is not impossible that the facts be known. If the hand of
God leads the Church to forsake us let the inevitable come.
If Bishop Foster has been raised up to speak for the prosperity
of the Church at the exclusion of the colored man we should
pray that the result be hastened. Is the Methodist Episcopal
Church tottering on its old foundation ? The Church is upon
the mighty pivot it will either advance or retrograde.
To silence the cries of the colored people anothei color-line
position has been created recently, but still the people cry not for
u8 Separation or Continuity, Which?
race positions in the Church but positions simular to others who
are not superior. We cannot longer content ourselves in being
discriminated against on account of our color as long as the laws
of the Church remain as they are. Let us never agree that any¬
one lock our mouths because we have received a little recognition
and a fair salary. Duty toward God, ourselves, our race and all
mankind, demands that we be men and stand up under all circum¬
stances whether in poverty or in wealth. Compromise with no man
when truth and righteousness will only glorify Gad, and prove a
blessing to the world. Let right guide us and not the 'color of a
man's skin- Let us take the following position ; (i) If the Church
represses us thsn a plan of separation will be necessary 5 (2) If a
color-line is necessary then we must elect all of our general officers*
•(3) If the Church w^ll stand by her principles and recognize all her
members in all rights and privileges without discrimination, then
we will remain in the old Church to the end of time.
Let us close this chapter with the following prayer :
Almighty God, the most good and beneficent Maker, gracious
Lord and merciful Preserver of all things infuse into. all of our
hearts thos° heavenly graces of meekness, patience and benignity
grant us and Thy whole Church to serve Thee quietly here and a
blessfulrest to praise and magnify Thee forever.
FINIS.