The conference of 1819 witnessed a determined contest between the pro-slavery and anti-slavery forces, caused by an accusation made by Peter Cartwright,[44] that a number of ministers in the state were “living in constant violation of the discipline of the church.”[45] Felix Grundy and Andrew Jackson represented the two factions. “The discussion of the subject of slavery,” said Peter Cartwright, “worked up some bad feeling, and as we had at this conference to elect our delegates to the general conference which was to hold its session in Baltimore in May, 1820, these slaveholding preachers determined to form a ticket to exclude every one of us who were for the Methodist Discipline as it was, and is to this day. As soon as we found out their plans we formed an opposite ticket, excluding all advocates of slavery, and we elected every man on the ticket.”[46]
Sixteen local preachers filed the following protest against the action of the conference in refusing to admit slaveholders to the office of deacon or elder:
We deprecate the course taken as oppressively severe in itself and ruinous in its consequences, and we disapprove of the principle as contrary to and in violation of the order and discipline of our church. We, therefore, do most solemnly, and in the fear of God, as members of this conference, enter our protest against the proceedings of the conference as it related to the above-mentioned course and principle.[47]
This protest was supported by the slaveholders, and laid before the general conference in 1820, but no definite action was ever taken on it.[48]
The period from 1819 to 1824 was a transition period to some extent. There was no important action by any of the conferences during this period. Rev. John Johnson in 1820 proposed that the church recognize slavery as a municipal institution and try to humanize it.[49] This was the position that most of the churches had already taken on slavery. The struggle over slavery in Missouri revealed the earnestness of the forces on both sides. Anti-slavery leaders began to leave the state. Among the Methodists were Wesley Harrison, an influential layman, who went to Ohio; James Axley, a presiding elder; and Enoch Moore, a strong anti-slavery preacher.[50] It was in this period, says McFerrin, that “the church came to a standstill, and was in a measure paralyzed and powerless for good. As a means of averting greater evils, and saving the church if possible, colonization and emancipation societies were formed, and it was believed by many that such organizations did a great deal to prevent a serious rupture in the church till the storm passed over.”[51]
The conference of 1824, in response to a memorial on slavery presented by the Moral and Religious Manumission Society of West Tennessee, declared “that slavery is an evil to be deplored and that it should be counteracted by every judicious and religious exertion.”[52] It is noticed that while slavery was condemned as an evil, it was to be handled “judiciously.” What did “judiciously” mean in the eyes of the slaveholders? “This resolution,” says McFerrin, “was proposed by two members, who themselves or their parents were slaveholders.”[53] Evidently, this was a modified attitude of the church. “What a misfortune,” says McFerrin, “that this sentiment had not always obtained, treating the matter in a religious manner, and not intermeddling with it as a civil question.”[54]
From 1824 to 1834 was a period of growth of pro-slavery sentiment in Tennessee. Anti-slavery workers from all denominations left the state. Manumission societies died. The colonization movement was a failure. Abolition literature was discontinued. Exclusion policy was adopted in 1831.[55] Slaveholders began to advocate preaching to the slaves, and made heavy contributions for this purpose. Separate negro churches were established after the master ceased to be suspicious of the preachers, and missions were established among the slaves at the expense of the masters. “Owners of large plantations,” says Harrison, “coming to the knowledge of this change in the disposition of the Methodist preachers, and finding many of them following the example of the illustrious bishop, then Mr. Capers, and seeing the good effects produced by the preaching to the negroes on the plantations of their neighbors, ultimately gave their consent to permit their slaves to hear the gospel from the lips of capable white missionaries.”[56]
The Methodist Church had always had slave members in it. In 1791, there were 12,844; in 1803, there were 22,453, most of whom were in the South.[57] In 1824, there were 1749 negro members in the Methodist church in Tennessee; in 1840, there were 8,820; and in 1846, there were 18,122.[58] Following the lead of the missionary movement to slaves begun by Bishop Capers in 1829,[59] the Tennessee annual conference of 1832 established two missions to which were sent Thomas M. King and Gilbert D. Taylor. By the close of 1832 these missions numbered 190 members.[60] Missionary work among the slaves in Tennessee expanded conservatively until 1844. By 1839, Tennessee had nine missions with 2,316 members and ten missionaries, and was paying $2,700 to missions among the slaves.[61]
Some very strong preachers developed among the slaves. Probably the greatest negro preacher in all Methodism, if not in all Christendom, was Pompey. He was probably a native of Africa, and in his youth was a slave of Rev. N. Moore, brother-in-law of Bishop McKendree. He traveled as a servant with Rev. Moore, and at one of his revivals was converted. He then became interested in the Gospel, and soon learned to read. He gave close attention to his master’s sermons and sometimes suggested improvements. “He ventured to tell his master one day,” says Rev. H. H. Montgomery, “that he felt, or believed, he could have made a better sermon than he did the day before. ‘Pomp, do you think you could preach?’ ‘Yes, master, I have felt and thought a great deal about it.’ ‘Then, Pompey, you shall preach tomorrow.’ He preached the next day and his master thought so well of the sermon that he set Pompey free.”[62]
Pompey studied the Scriptures very closely, and became able to quote freely from them. He was a very popular preacher to both whites and blacks. He preached in both Tennessee and Mississippi. Rev. Montgomery gives the following account of his preaching: