New Orleans Republican. [volume] (New Orleans, La) 1867-1878, 1870-08-07
Communicated ..---
THE COLORED PEOPLE AND CHURCH
MEMBERSHIP.

Communicated. ..---.
THE COLORED PEOPLE AND CHURCH
MEMBERSHIP. -
EDITOR REPUBLICAN:
While the colOred people were slaves, the
question of their church relations was easily
settled by the will Of their masters. In most
places they were granted the privilege OF
meeting together, forming their religious
societies, and conducting services. Some OF
the white churches, regarding the slave pop
ulation as missionary field, took charge of
the work of establishing eolored churches
as far as they could. But all that was done
in this direction was not done so much
with an eye single to the glory Of Cod"
as with a view Of teaching the Africans
that they ought to be "good servants"
that the greater glory might come to the
"pecular institution" Nothing could be
permitted that would direct the minds
of those in bonds toward free
dom. Slaves could sing, and pray,
and "cxhort" in religious meeting,
so long as they thought OF nothing
else but slavery as their earthly inheritance.
Some were licensed as "preachers," but the
license gave NO ordination. These so-calied
preachers baptized and married people, but
these ceremonies were only impOsitions on
the ignorant people to satisfy their con-
sciences 1t only needed the stroke of the
auetioneers' hammer to sever these sO-called
marriage ties. The theory was Slavery is
right: God ordained it, and, therefore,
while we may pity the lot of the negro, still
it was God appointed and can never be
Justly changed" The mass of Southern
whites did not seem willing to admit that
the black man had soul some thought he
had, and others who doubted it, were yet
willing to give the oppressed the benefit Of
the doubt. Whatever was done, however,
must be closely guarded by the question:
"Wili it in any way interfere with slavery
by making the slave dissatisfied Every
sentiment of philanthropy and Christian
zeal toward the unfortunate people must be
measured in its efforts by the answer that in
each case could he given to this inquiry.
Education must not be granted, hence the
Southern laws against their instruction. To
permit them to marry legally would take
them from the supreme control of their
masters. so their marriages could only be tenn
porary, OF as was generally the case, not
allowed at all (if Southern people would
remember this point, they could not SO
easily forget whose laws compelled total
disregard of the highest precepts Of virtue.
I. e Al. A,,o
citizens and then, perhaps, they would
have far more charity, and more readily
accord to them a chance to risel. Assem-
blies too frequent, or not within prescribed,
limits. might lead to thoughts OF combined
efforts for freedom; hence SO soon as in the
Judgment of one or more white men any
meeting" was unlawful" it could be
broken up, and, if need be, preacher and
people hurried to the Parish Prison.
In such times the church relations of the
cOlored people could be easily managed.
They were slaves in the church as well as
in the State While their religious devotion
in no way interfered with their perfect
bondage, all was well but when the master
thought otherwise, their religious privileges
must cease, and instead, if necessary. the
prison cell or lash substituted.
But times have changed. The war, fol-
lowed by national legislation. guaranteed
the right of manhood TO all the people of
our nation. The negro votes and holds
fice. Every department of political and
commercial activity is opened up to him.
Socially his position will be fixed just as it
is with all: in proportion as his intelligence
and influence commands respect, he will
rise.
In this new state of things, how will the
churches of our land treat the cOlored peo-
pie. Is the time of his ecclesiastical
slavery past as well as his civil ! Will the
churches recognize the equality OF the col
ored man before their altars !
The different phases of this question are
just now being brought out by the disc ussiOn
going on between the Methodist Episcopal
Church and the Methodist Episcopal Church
South The latter seeded from the former
in 1874, ON the question of slavery, and up to
the time of the war, was bold defender of
the "divine institution" And during the
war her people and ministers fought, prayed
and preached with the foremost for the
Confederate cause.
On the other hand, the Methodist EpiscO-
pal Church, shut out from the South pre-
vious to the war. advanced greatly in num-
bers throughout the Northern States, and
when the war came was as thoroughly COM
mitted against slavery, as her Southern
brethren were for it. She rega rded it as a
crime against humanity and sin against
God and hence sustained the Federal
cause from principle. When the war closed
she Immediately sect her missionaries South
and at this time her conferences spread
their net work over the entire country, and
aggregate membership in the border and
Southern States of over two hundred
tho usand.
These two churches representing the two
extremes before and during the rebellion,
their covering the same territory, are
brought in immediate contact, and their
plans and policies mutually commen ted
upon. Soon after the war, it was thought
that possibly union might be effected;
but all efforts in that direction have so tar
failed. The Southern church does not want
union. DR.. J. Anderson, Of Florida, is the
only Southern man that has spoken I'M
aualifedly for union. These two churches
for some time to come are to work sepa-
rately.
Late developments show their attitude
toward the colored people. At the General
of Tho MethodiSt