“Attest: T. H. Pearne, Secretary.”
CHAPTER XIII
THEORY AND PRACTICE—A GENERAL DISCUSSION.
While the board of managers was in session, as well as before and afterward, a general discussion, pro and con, was going on. We give but a few of the many expressions of opinion on the subject; enough, however, for one to form an intelligent opinion touching the real intention of the Church. If it should appear to any one that the actions taken by the last General Conference were ambiguous, not to say plainly contradictory, not only with themselves but the past record of the Church, it will occasion no surprise. The Central Christian Advocate, at St. Louis, spoke editorially, March 2d, as follows:
THEORY AND PRACTICE.
“The decision of those who are in charge of the new university at Chattanooga, erected under the direction of, and out of the funds collected for, the Freedmen’s Aid Society, that colored students shall not be admitted to its benefits, has brought the Methodist Episcopal Church face to face with certain questions which only the next General Conference can settle. But in the meantime it is wise to examine the questions involved from every point of view, and, if possible, thoroughly comprehend the situation; for, in matters of this kind, we are apt to form opinions before we have canvassed the whole field, and to make accusations that will not stand investigation. That there are differences of opinion in regard to the intention of the last General Conference in its legislation on the subject under discussion, no one can doubt. There were those in that body who understood that certain action in which they had a part established the rule that no distinctions founded on race or color should be made under any circumstances in any of our schools. But there are others who as certainly understood that there would probably be circumstances where the success of our educational work in the South would depend upon setting apart some of the schools there exclusively for the whites. It is not a difference of opinion that admits any suspicion of a lack of honesty or piety in either party, much less the accusation of trickery or intentional wrong-doing. And it will be found, we think, after proper consideration, that these differences may be easily explained; that they are simply the differences of opinion which always arise in the transformation and development of society between the party of theory and that of experience and practice.
“The Methodist Episcopal Church holds to the theory that God ‘hath made of one blood all nations of men;’ that they were all involved in the fall, and all have been redeemed by Christ, and may become partakers of the same faith and eternal inheritance. We hold that the social and civil distinctions which prevail in society are of men, not of God. ‘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.’ It is not possible—so at least it appears to us—to conceive of Christ as recognizing these distinctions except to condemn them, and to show his sympathy for the oppressed or degraded party. The conviction and faith of the Methodist Episcopal Church is as strong, and her practice as nearly in accord with her faith, as that of any Protestant Church; but her faith and practice are not, and never have been, in harmony in regard to the colored people. The simple fact is, that wherever the colored people have become Methodists, and are found in any considerable number, they have been formed into separate societies; when a number of societies have been formed they have been organized into a separate district, and in the end into separate conferences. The line of procedure has been the same in the North, where slavery has not prevailed for generations, and the rights of the colored people are fully recognized, as in the South where the prejudice against them is the greatest. So that there is not to-day, so far as we know, a single colored Church, able to support a pastor, in charge of a white pastor. There is not a society of whites, in any condition of poverty or ignorance, served by a colored pastor. There are a few districts of colored societies served by white presiding elders, but not one white district by a colored presiding elder. And we do not believe there is a society of whites anywhere in the Church that have asked for or would receive a colored pastor, whatever might be his grade of talent. They would not object to hear one of this description preach, and they would treat him with consideration, but they would hardly ask him to become their pastor.
“We believe this to be a fair statement of the situation. It does not mean that we intend to be unjust or unchristian, nor that we harbor secret prejudice against our colored brethren, but simply that the condition of things about us makes it impossible, as we say, to put our theory in practice. We are not hypocrites, nor are we consciously faint at heart in contending for the equal rights of all men; but we have learned that the leaven of Christianity has not yet leavened society. We find our theory and the practical reason not in accord, and we follow reason. For we are not propagating a theory but engaged in obtaining actual benefits for men. The object we have in view is itself a step towards the overthrow of error and sin and prejudice. It is not a surrender, but accepting what we can not at once change that we may yet reach the object in view.
“Some one, however, may say, But what about the schools? The school is not a necessity in the same sense that the Church is; and if people prefer to remain ignorant rather than obtain education under certain circumstances, let them take the responsibility. This means, we take it, that we shall not undertake to do anything towards the education of the whites in the South. And yet it is by education alone that this prejudice which we are asked to combat is to be removed. Those in charge of the Chattanooga University have not, we think, taken counsel of their fears in this matter, but have an intelligent conviction of their duty under the circumstances. And yet it might have been worth the experiment to have made the test, and let the Church know exactly the difficulty which confronts a company of men who have at heart the welfare alike of white and colored. But right here is where the difference of opinion comes in—where theory and practice come in collision; the one party is no more willing to yield than the other. Whether we can maintain a condition in our Church schools which we have failed to maintain in the Church—where prejudice should have less influence than anywhere else—is, to say the least, problematical. And the question which will come before the next General Conference is: Shall we undertake to establish a condition of affairs in the South which we have utterly failed to establish in the North under more favorable circumstances.”
March 2d the following appeared in the North-western Christian Advocate, from the pen of A. Wheeler, D.D.: