I. The Methodists.
Methodism came to America in 1766.[13] There were two wings of it from the beginning. Wesleyan Methodism in Maryland and New York was anti-slavery, while Whitefield Methodism in Georgia was pro-slavery.[14] Methodism spread rapidly from these centers and became national in its organization by 1773, when the first General Conference was held at Philadelphia.[15]
The anti-slavery history of Methodism may be divided into the following periods: 1766-1784, a period in which there was a growth of anti-slavery feeling in the church that reached a high water mark in 1784; from 1784 to 1816, a period of reaction, culminating in the compromise law of 1816; from 1816 to 1836, a period of practically no change in legislation, although the church in the North was becoming more anti-slavery in sentiment, and in the South, more pro-slavery; from 1836 to 1844, a period of conflict with 1840 as the date of the greatest compromise; from 1844 to 1860, the period of two branches of Methodism.
A brief characterization of these periods forms a fitting background for the anti-slavery history of Tennessee Methodists:
A. From 1776 to 1784. This was a period of little dissension on the slavery question.[16] It was characterized by an increasing anti-slavery feeling, expressing itself first in 1780[17] and more effectively in 1784, when the Baltimore Conference enacted a general code of regulations for both laymen and preachers, prohibiting “the buying or selling the bodies and souls of men, women or children with the intention of enslaving them,”[18] and requiring abolition of the slaves of its members within one or two years. This was to be done, however, conformably to the laws of the various states. This was the high water mark of anti-slavery Methodism.
B. From 1784 to 1816. This period is marked by concession to slaveholders, finally ending in the adoption in 1808 of the policy of letting the annual conferences regulate slavery.[19] The church here definitely recognized that it could not enforce requirements upon its members in violation of the civil laws of the states. This really amounted to a split in the church on this question, because it meant the establishment of two policies, one conformable to the free states of the North, and the other to the slave states of the South. This change in the policy of the church was a victory for the slaveholders.
C. From 1816 to 1836. The conference of 1816 adopted the famous compromise law by which slaveholders in free states could not be officers in the church. This prohibition did not apply to the slave states.[20] The conference of 1836 with absolutely no dissent expressed a determined opposition to abolition.[21]
D. From 1836 to 1844. During this period the anti-slavery forces were organizing to break the grip of the slaveocracy of the church. In 1840, the pro-slavery forces registered their greatest victory in the history of the struggle. The result was the secession of 1842 and the formation of the Wesleyan Methodist Church of America at Utica, New York in 1843, with a non-slaveholding membership.[22] It was now seen that the church could no longer pursue a compromise policy. The annual conferences began to adopt resolutions condemning either anti-slavery fanatics or slaveholding thieves. It was now impossible for officers of the church to be administrators in sections of the country with which their views on slavery did not agree.
E. From 1845 to 1860. It was early seen that the General Conference of 1844 would likely divide on the question of slavery. The contest of 1844 related to Bishop Andrews, whose wife was a slaveholder, and ended in the passing of the Finley Resolution by the decisive vote of 110 to 68, deposing Bishop Andrews from the Episcopacy,[23] although he had violated no law of the church.[24] The Southern delegates attempted in vain to have this action of the conference interpreted as merely advisory in character.[25]