The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1867-03-20

make its own channel in the past, and In all
parts of the country, North and South. No
one who is informed of movements now taking
place all over the South, can shut his eyes to
what is so manifest.
2 The other fact to which we ask attention
is that no people have ever been thoroughly
evangelised and improved except by ministry
and church organization composed mainly OF
their own class.
If there is any such instance we shall stand
corrected when it is pointed out. 1t is well
known that it has always been the policy in
conducting missions among the heather, to
raise up native ministers and Church officers
as soon as practicable. Here the prejudices OF
color, of race, and all its accompanying diver
sites, as well as superior adaptation in habits,
and modes of thought, &C., lie at the founda-
ton of this wise policy.
When these facts are fairly considered, the
question may well be asked whether they onot
plainly point to a separate organization, not
only because it is a course preferred by that
people, and which they will pursue, and which
it is true wisdom for us to make the most Of;
but also because an organization among them
selves, with ministry of their own color, will
in the end probably best promote their thor
ough evangelization and Improvement
If this plan is not adopted, there are but two
others, each of which has its advocates. The
first is to have no churches, at least no Church
organization specially for the blacks, no ruling
elders or preachers. We have already said
that there are insuperable objections to this.i
We always believed it was harsh course OF
legislation in the State which forbid allnegroed
to preach the Gospel, while slavery ex-
isted We believe it to be, when thor
oughly examined, an invasion of the free
dom of worship, and mistaken policy
also, and one which would not have been
pursued, had it not been for the malig-
nant agitation of Northern people. But now
that they are no longer in bondage, we are ut
terly at loss to comprehend the process of ar
gument by which a we'll qualified black man is
to be shut out from proclaiming the unsearch-
able riches of Christ among the four millions
of his own race and color. The more distinct
and separated they are, the greater the reason
why he rather than others should have free &C.
cess to them.
The other plan is the one advocated by Dr.
Atkinson, which contemplates the organiza-
ton of churches composed of colored people !;
and, wherever they can be obtained and are
preferred, their officers shall be colored minis
tiers, ruling elders, and deacons.
Before proceeding to discuss this plan upon
the ground on which DR.. Atkinson places it,
namely: as the sacred right of the negro, we
may take glance at its real import What
does itamount to? What are the consequences
Of its adoption?
Presbyterianism is not INDEPENDENCE. The
Presbyterian Church has an organic unity.
When, therefore, one is ordained to the Office
of ruling elder or pastor over particular con-
gregation, he is thereby made ruler to the
Church at large. If an elder, he has a right
thenceforward to appear as delegate Of his
session in the Presbytery and Synod; the pas
tor appears there er-oficio. When delegated
by the Presbyteries both have right to appear
in the General Assembly. As rulers all are
equal, each Yields his concurrent authority
with other Presbyters over the whole Church
The precise point to which this leads, DR.. At
kinson seems naturally to shrink back from
presenting, as if dreading the consequences.
He tells this much:
"Ordination gives the minister authority to
preach in no pulpit except that of his own
church, and that of church to which he shall
be sent, or in which he may be invited by some
ecclesiastical court, by the session or pastor to
minister 1t gives no authority to 60 through
the world, preaching to every congregation,
willing or unwilling, that may lie in his way.
Still less does it oblige every member of a
church into which he shall thrust himself to
attend on his preaching. Least of all does it
bind the minister or people on whom his ser
vices may be obtruded, to admit him as a So
cial equal to their homes. Should colored
men be ordained, then their ministrations in
all ordinary cases, will be confined to churches
that prefer to have them, and these presume
will be churches composed Of colored persons.
But should white congregation invite such a
minister to preach to them, the Presbytery
ought certainly to oppose no obstacle to his
performance of the service, but then it would
not follow that he must be entertained as social
equal, by any white family of the church"
We think our esteemed brother might be
easily pressed with some perplexing questions
about the social aspect of his scheme. What
sort Of comfort there could ever be with a
black pastor over white congregation By their
inpitation; in their pulpit on the Sabbath, but
consigned strictly to the kitchen on week days,
surpasses our utmost Imagination. DR.. A. re-
pudiates the idea of social equality, and we
know that, within certain limits, there may be
very comfortable church fellowship without it.
Indeed there are few churches where some in
equality of this kind does not exists. But to
expect that social inequality to exist in the ex-
IRENE degree now obtaining between the white
and the black population, and which DR.. A.
has no more thought of abelishing than we,-
both equally free men, and yet both classes
mingling comfortably and without jar, is an
idea SO absolutely aside from the stern reality
of the case, that to meet it with grave argu-
ments would be labor lost. We propose to
our brother, or to any who choose to pursue
the subject, that they shall take meeting of a
Presbytery or Synod in Virginia or South
Carolina with, say one-third or fourth of its
elders and preachers made up of colored peo-
pie, having with them, according to our South