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December 1966 TilE ABBETT TOWER • •...... •...... •...... •.• AN APPRECIATION . . • ~ NEGRO LEADERS IN EARLY To Dr. Frederick A. Norwood, +1 professor of history of Christianity at Garrett since 1952, who has as- AMERICAN sisted in planning and editing this +1 Methodist bicentennial issue of The by Grant S. Shockley Tower. One of the most significant develop- I The Editor + with a slave named "Punch" in South Car- t ments in the early history of Methodism •••••••••• ~~+~+ ••••••• olina in 1788, who became "a great light in America is the changing character of its among his people, leading many to Christ." conception of the Negro as a leader and He later converted his overseer, who the gradual evolution of that leadership. "joined the church, became an exhorter, It will be the pur- and later a preacher." 2 Stevens mentions pose of this paper to the evangelistic work of "a colored man" trace briefly this de- named "Jacob" who was "both preacher velopment and evo- and leader of a Methodist class he had lution in the bio- helped to organize. This class was a part graphical sketches of of a Society that was visited by one of selected Negro lead- William McKendree's circuit riders on the ers in various set- great Western district between 1796 and tings during the first 1804." 3 Wightman refers to "some ex- century of the bi- traordinary colored men" who served with centennial history of great effectiveness among Negroes in Methodism. (ca. 1811). Their names The thesis of the were: Castile Selby, Amos Baxter, Tom paper may be stated Smith, Peter Simpson and others! as follows: Methodism, which initially sought and converted the Negro, often II. Itinerant Local Preachers denied to him authentic community and leadership responsibility. The early Negro evangelists and preach- ers were slaves or indentured servants liv- I. Leaders Among the Slaves ing on plantations under the authority of overseers and masters, and thus exerted The earliest Negro leaders to appear on the only kind of leadership that was pos- the American Methodist scene were slaves sible for them under such circumstances. ex-slaves, or indentured servants wh~ Soon to emerge was another type of pr~ac.hedand evangelized in the East but leader from among the freed men-the prmClpally in the South. Many of the itinerant evangelist. The sketches of four THE GAR It E T T T 0 \V E R ~ll1es of these leaders are unknown but of these pioneers should illustrate the Volume 42 • December 1966 • Number I t~OIl1the records that do exist it is learned quality of manhood and ministry that the ~t they were often men of ability, piety, Negro offered to Methodism in her infant an Courage. Finley mentions a Negro days. Published Quarterly by ~rvant in Virginia "in an early day in Garrett Theological Seminary, Evanston, Illinois 60201 c e hIstory of Methodism in the western Hern-y Evans Second-class postage paid at Evanston, Illinois "unOuntry". whose name was "Cuff" who was (ca. 1740.1810) Subscription price, sixty-five cents the year, one dollar for two years lead~lffio~ly selected by his brethren to Wh III relIgIOUSexercIses at the meeting Methodism was introduced into Fayette- ville, North Carolina, by Henry Evans, a Editor .... .Henry E. Kolbe p .en no (white) preacher was present." 1 rIce recalls 's encounter Negro local preacher. Evans, a native of Virginia, a freed man, and a shoemaker by Copyright, Garrett Biblical Institute, 1967 December 1966 3 trade, was converted in his home state and John Charleston is known of his parentage or background received a call to preach, which he fol- (ca. 1766-18 ? ) Probably the greatest distinction that except that he became free as a young Methodist history will accord him is to say lowed while continuing to work at his man, heard Asbury preach, and was con- Atkinson in his Centennial History Of that he was present at the Christmas Con- trade. After the Revolutionary War, free verted. Soon after this he became a local American Methodism (1884) relates that ference. Also recorded for history is Negroes found it difficult to secure em- preacher and Asbury's traveling compan- an 1828 issue of the Methodist MagaZine Coke's statement about Hoosier as a ployment in the heavily populated slave containing the first annual report of the ion. preacher: sections of the upper South and many Harry was not a large man. He has been Sunday School Union of the MethOdist "I really believe that he is one of migrated to the deep South. Evans decided described as perfectly black, with keen Episcopal Church states that under Bishop the best preachers in the world-there to go to Charleston, South Carolina. En- Francis Asbury's authorization, Methodist eyes and gifted with eloquent speech. is such an amazing power (that) at- route he stopped at Fayetteville, North preachers were to organize Sunday schools The first mention that is made of Harry tends his words, though he cannot read Carolina, "saw the wickedness which "for the benefit of the slaves from the occurs in Asbury's Journal entry for June abounded" and decided to remain there and he is one of the humblest crea- South." 29, 1780, written in Todds, North Carolina: tures I ever saw." and preach. The power and influence of The first of these Sunday schools is said "Read several chapters in Isaiah. I This was Harry Hoosier called by some his preaching was such that he aroused have thought if I had two horses and to have been organized in the home of "one of the greatest prodigies of those the suspicion and hostility of the town Harry (a coloured man) to go with Thomas Crenshaw (who had once pro- early days among Methodists." One won- fathers. Until they saw that his preaching vided asylum for Freeborn Garretson dur- and drive on, and meet the black peo~ ders what the realm of his influence might made their servants better and not worse, ing the Revolutior.ary War) in Hanover pie, and to spend about six months in have been if he could have had a full and he was harassed. Soon, however, the Virginia and the Carolinas, it would County, Virginia, in 1786. The first con- independent career as an itinerant. climate of opinion began to change. Evans vert of this Sunday school was John be attended with a blessing." Hoosier died in 1806. His funeral sermon was permitted to preach in the town Charleston, a native Virginia Negro, later Harry was not only a dutiful traveling was delivered by a Christopher Atkins be- proper. Indeed, later few visitors would to become an outstanding preacher and companion and body servant, but an ex- think of coming to Fayetteville without fore burial in Kensington, near Phila- missionary. cellent preacher. Asbury is said to have delphia, . going to hear Evans preach. Joseph Travis The Rev. Stith Mead, a friend and bene- remarked that one certain way of insuring (1786-1838), the first regularly appointed factor of Charleston, has the following to a large congregation was to announce that pastor of Methodism in Fayetteville, re- John Stewart say about him: Harry would preach since "more came to (ca. 1786-1823) lates in his autobiography how Evans "by "I took with me round my circuit hear him than myself." His preaching was earnest effort . . . succeeded in getting a the last time, an African preacher, fervent, oratorical, and thoroughly Wes- The most notable preacher- meeting house where he preached to all named John Charleston, a man whose 1eyan.Asbury records in his Journal after missionary of early Methodism was John who would come to hear." Evans preached liberty I had been instrumental in ob- a meeting in Virginia (May 21, 1781): Stewart. Born in Powhatan County, Vir- to both Negroes and whites. Travis con- taining, by soliciting contributions for "I preached in the afternoon ... Harry ginia, of free Negro parents, he became tinues: that purpose, between 1805 and 1809. spoke to the negroes (sic), some of the founder of Methodism's first successful "He began more and more to elicit the This African brother has been a whom came a great distance to hear mission to the Wyandott Indian tribe and attention of the white population. Ulti- preacher of no ordinary rank for him; certain sections are greatly dis- the instigator of the formation of the Mis- mately a white married lady of good thirty-nine years. He was ordained a pleased with him because he tells them sionary and Bible Society of the Methodist mind and accomplished manners-a deacon by Bishop McKendree soon they may fall from grace and that Episcopal Church. celebrated school mistress in the town after his liberation from slavery ... they must be holy." Stewart received religious training from -joined the Methodist Episcopal Hundreds and thousands have been A time came later in Harry's life when his parents and attended such schools as Church ... Other white citizens pre- converted through his instrumental- he experienced a fall from grace. He be- were available at the time. As a young e man he left Virginia to seek his fortune in sented themselves for admission ... " 5 ity."· . c:un addicted to alcohol and left his mis- With the assistance of whites, a small According to Arnett, an eminent Afrl~an sl~n.ary labors for a period. After a the world, met several personal disasters, became discouraged and temporarily re- wooden church was erected and dedicated Methodist Episcopal (A.M.E.) historIan, SP~ltUal struggle in which he was vie- Charleston left Virginia and migrated ~ sorted to drinking. In 1814 or 1815 a Meth- as Evans' Chapel in 1802. At this point, torJous, he returned to his work. Ohio, where he became a local preacher ~ odist missionary, Marcus Lindsay, who had the irony of color-caste presented itself. MHa~ Hoosier accompanied many of the the Methodist Episcopal Church at Ch~~ been appointed to the Marietta Circuit When the new structure was complete, the .u:thodlst "greats" in their travels. It has cothe. Arnett reports that later he urn conducted a at which whites proceeded to occupy the first floor .eady been mentioned that he traveled with the A.M.E. denomination and be- ;th Asbury in the East and South about Stewart was converted. After his con- while the Negroes had to sit in the gallery! came one of their most effective preachr' version he became a Methodist, united his80. He travel~ with on By 1804 the property was deeded to the The basic reason for this change of -; with the Methodist Episcopal Church in church and white preachers were regu- se . thousand-mile preaching mission just nominational affiliation must he clo It PrJor to the (1784) Marietta, Ohio, and was subsequently larly appointed to the charge. the fact that Charleston probably tsfe accomp . d R' h ' granted a license as an exhorter. "Father" in I b ams IC ard Whatcoat and In spite of the difficulties that Evans McCabe, the grandfather of Bishop Charles there was a larger future for his talen Nored with ' on his encountered, he was highly regarded by the A.M.E. Church. ew England tour in 1790. C. McCabe (1836-1906), signed this license. his contemporaries and remembered by all It . Following the granting of the exhorter's r f IS claimed that the first newspaper as "the father of the Methodist Church, Harry Hoosier license, Stewart began his remarkable ; erence to Methodism in New York (The white and black, in Fayetteville and the (ca. 1750-ca. 1806) f mission to the Indians inspired by a "call" ~w. York Packet, 1786) is to Harry received while praying in a field. His de- best preacher of his time in that quarter." Harry Hoosier, known in the historY 0" OSler, "an untrained but highly gifted Evans is said to have been buried under American Methodism as "Black Ha~ Preach " H . scription of that call was as follows: Se er. cosier preached his first "It seemed to me that I heard a the chancel of the church of which he had was born a slave in Faye~teville, ~Wng C~on in New York at John Street been the founder. Carolina, about 1750. Practically no Urch in September, 1786. voice, like the voice of a woman prais- ing God; and then another, as the

4 The GARRETT TOWER December 1966 5 voice of a man, saying to me, 'You with tuberculosis in 1823 at the age of were not pleasant. His biographer, D. J. or surrender the use of their house of wor- must declare my counsel faithfully .. .' thirty-seven. Russell, writing in 1920 describes them as ship. They seemed to come from a North- Matthew S. Davage in an address en-, folloWS: It was at this second critical point that west direction." titled, "Methodism-Our Heritage and "We who now live and enjoy the Peter Spencer was looked to for guidance. His mission to the Northwest carried Hope," at the Uniting Conference of Meth_ privilege of worshipping God under He immediately made this position of the him through the territory of a Moravian odism in 1939, provides a fitting and our own vine and fig tree can scarcely Negroes clear. In the words of his biogra- settlement among the Indians, climactic tribute to the life and labor of conceive the conditions which then pher: who informed him that other Indians lived John Stewart: existed and the bitter experience and "He was convinced if they hoped farther North. Upon arriving in the Wyan- "Here let us note in passing a truly fiery trials our mothers and fathers at to enjoy the God-given right of full dott country he met William Walker, the remarkable fact-two white congrega_ that time had to pass through in their religious liberty, they would have to Indian sub-agent for the United States tions in greater Kansas CitY--one worship and service of the Lord. The organize a free and independent government and was encouraged to re- identified with the Methodist EpiSCOPal old sainted mothers and fathers who church of their own .. ." B main and work, thus carving a niche in Church, the other with the Methodist were touched by the Holy Spirit and Thus, by June 1,1813, Spencer and about Methodist history that will endure. Episcopal Church, South-trace their felt to express their joy and praises fifty Negroes, all members of Asbury, had origins to the missionary labors of the to God in words aloud were made Jonathan Pointer, a fugitive Negro slave vacated the chapel built with their solici- Negro, John Stewart. " quickly to understand that they were and backslidden Methodist from Ken- tations and for their use. They had secured to be seen but not heard." 7 tucky, who also lived in the general vicin- a building, near their former one on ity of the Wyandotts and was able to con- III. Early Protest Leaders In 1805, under Spencer's leadership, cer- French Street between Eighth and Ninth tain Negro members withdrew from As- verse fluently in both English and Wyan- Social relations between Negro and and held a service in which the' follow- bury and requested permission from the dott, became Stewart's interpreter. Soon white Methodists in the churches de- ing hymn "arranged" by Spencer was Asbury trustees to build a church of their Stewart had many converts, including teriorated as Negro memberships grew sung to celebrate the occasion: own. According to such records as are Walker, several Indian chiefs, and Pointer larger and the questions of equality of "Let Zion and her sons rejoice, behold available, this request was granted and aid himself! Work such as this continued until status as members and equality of oppor- the promised hour, given this small congregation by several 1818, at which time objections were raised tunity as leaders arose. In the South and Her God hath heard her mourning other churches in and around Wilming- due to the fact that Stewart was baptizing the North situations developed in which voice and come to exalt his power, and performing marriages "independent of Negroes came to the painful realization ton. In Spencer's own words: It shall be known when I am dead and any..church." that important areas of their religious life "In the year 1805, we, the colored left on long record, When Stewart learned that a quarterly and growth were restricted by paternal- members of the Methodist Church in That ages yet unborned may read and confetence was to be held on the Mad istic control. In reaction against such treat- Wilmington, thought that we might trust and praise the Lord." Riv~r Circuit (near Urbana, Ohio), he ment, the protest leader arose. Our discus- have more satisfaction of mind than The new body did not immediately take we had if we were to unite together made plans to attend and present himself sion now focuses on the sketches of three the name "Methodist" into their title. and build a house for ourselves, which for a local preacher's license. The Pre- of these protest leaders, each of whom laid Russell states the origin of their name as siding Elder of the Miami District of the the foundations for the independent Negro we did the same year. The Lord gave us the favor and the good will of all follows: Ohio Conference at that time (1818), Moses Methodist denominations we know today: "This new and independent church Peter Spencer, leader of the first de~ection religious denominations, and they all Crume relates to a later missionary to the was legally recorded at Dover, Dela- Wyandotts, James B. Finley, in a letter from the Methodist fold and organizer of freely did lend us help, and by their good grace, we got a house to wor- ware, September 18, 1813, under the written some years later: the African Union Methodist Protestant ship the Lord in." title of The Union Church of Africans, "John met me in the town of Ur- Church' Richard Allen, founder of the with the following trustees: Peter bana; from which place I went to the largest independent Negro Methodist body, This group held their first separate Spencer, John Kelly, John Simmons, Quarterly meeting accompanied by the African Methodist Episcopal Church; services out of doors at Lombard and Pine that man of God, Rev. Bishop George. and Peter Williams, a founding father. of Streets near Fourth. Later they secured a Scotland Hill, David Smith, Jacob 9 (Bishop ca. 1767-1828). the African Methodist Episcopal ZiOn house for their worship near Fifth and March and Benjamin Webb." Here we found Stewart with several Church. French Streets. They moved from this 10- The Union Church of Africans never be- of his red brethren, the Wyandotts, eation to Ninth and French, where they came a large denomination. They did, with a recommendation from the chief Peter Spencer finally built their first church edifice and however, establish churches and schools that had been converted, earnestly de- (1779·1843) ~led it Ezi0r;-M.E. Church (the present with elementary grades in Delaware, Ion MethodISt Church, Wilmington). siring to have him licensed to preach Peter Spencer was born about the y'er , Pennsylvania, New Jersey, Vir- ShiTheprivilege of holding separate wor- ginia, New York, and Canada. the Gospel . . ." 1779 in Kent County, Maryland. His chil # Upon such a recommendation and "after hood and youth were lived in slavtrY~ hi P was not all that Peter Spencer and In 1865 a schism occurred in the First a careful examination, John Stewart was Upon the death ?f his .master, proba~ left . ~ followers desired. They also wanted a Colored Methodist Protestant Church lo- licensed as a local preacher." Methodist, he gamed his freedom ~ the ~olce in the affairs of their church. This cated in , Maryland. A sizable When the other local preachers at this Maryland to seek employment m lJ1 fi.~Ire was continually denied by the of- number from this church united with ~~als of Asbury. Contention mounted over meeting heard of Stewart's work among nearby city of Wilmingto.n, Dela~::ther the Union Church of Africans, which in the Wyandotts, several of them presented Wilmington he united With the are th: matter from 1805 to 1812. At this point 1866 became known as the African Union aW f'Y Were finally told that no concession themselves for assignment to this Mission of Methodism" in the state of Del ' First Colored Methodist Protestant Church o the kind that they had requested would for the remainder of the conference year. Asbury M.E. Church. of in America and Elsewhere, Inc. Later this ~ Could be made and furthermore that Apparently John Stewart served the Spencer's experiences as a membe~ tel designation was changed to African Union Asbury, like those of other Negroes t e ey must submit to the order of things Wyandotts for about six years and died Methodist Protestant Church (A.U.M.P.).

The GARRETT TOwttt December 1966 7 6 church for services, or separate hours country was compiled by him in 1807. In Peter Williams, destined to be a prime Richard Allen 1817, assisted by and James mover in the organization of the African (1760-1831) were set apart for their worship, or segre~ gated classes were made for them. Whera, Champ:on, he edited the first Discipline Methodist Episcopal Zion Church, was The most distinguished Negro protest as these "arrangements" were requested of their denomination. In 1824 the mis- born to parents of pure African descent. leader in American Methodist history as by the Negroes and Allen himself, they sionary impulse of the young denomina- They were slaves in the Boorite house- well as one of her most gifted sons is were unwilling accommodations to the in; tion was organized and directed by Allen hold. Soon after his birth, Peter was Richard Allen. His phenomenal rise from creasingly hostile reaction of many of the in the founding of the Dorcas Society. bought by James Aymar, a tobacconist, slavery to the foundership and first whites and of the white preachers as., The contributions of Richard Allen as a who is mentioned above. When Aymar de- bishopric of what has become the largest signed to St. George's during that period. citizen are no less outstanding than his cided to return to England during the independent Negro Methodist denomina- In 1787 Absolom Jones (1796-1818), later contributions as a churchman. The role Revolutionary War, he offered Peter for tion in the world is a story without parallel to become the first Negro to be ordained a that he and Absolom Jones played in the sale. Wesley Chapel, where Peter was a in his century. priest by the Protestant Episcopal Church epidemic of yellow fever that scourged member, purchased him "and at once in- Allen was born on February 14, 1760, in America (1804), and others withdrew in 1793-1794 was heroic. This stalled him with full responsibilities as on the estate of a Quaker Judge, Benjamin from St. George's and established the Free tragic experience yielded a valuable his- sexton of the church." Chew, in the Germantown section of Phil- African Society. Following certain devsl; torical document, one of the earliest liter- Peter and Mollie, his wife, were present adelphia. As a child he was sold, together opments, principally the division of the ary contributions of Negro Americans, in the congregation to which Asbury with his parents, to a Mr. Stockley who membership according to Methodist or "A Narrative of the Black People during preached his first sermon in Wesley owned a plantation near Dover, Delaware. Episcopalian polity, a semi-independent the Late Awful Calamity in Philadelphia," Chapel. They were a part of the slave seg- He grew up a slave on this plantation, Methodist church emerged, headed by Al- co-authored by Allen and Jones. ment of the congregation, of whom Asbury where as a youth he was permitted to at- len. The building was named Bethel and The members of Bethel Church, inspired observed in 1771: tend Methodist services. He was converted dedicated by Asbury in 1794. After many by Allen, organized and conducted "a day "To see the poor Negroes so affected under the preaching of Freeborn Garrett- trials Bethel became an autonomous and night school" in 1796. In 1804 he as- is pleasing; to see their sober counte- son and evangelized among the slaves. He church and Allen its pastor. sisted in the establishment (at Bethel nances in our solemn assemblies, and was responsible for having Garrettson in- During this same general period Negro Church) of an association called the So- to hear them sing with cheerful vited by his master to preach to the other Methodists and Negro Christians of other ciety of Free People of Color for Promot- melody their dear Redeemer's praise, slaves on Stockley's plantation. As a result persuasions were having experiences sim- ing the Instruction and School Education affected me much, and made me ready of this practically all in the Stockley ilar to those of the Bethel congregation. of Children of African Descent. to say, 'of a truth I perceive God is househ~ld were converted, including Allen, hearing of some of these, invited When the British threatened Phila- no respecter of persons.''' Stockley himself, who later freed Allen them to a convention conference to form delphia during the War of 1812, Allen and Peter served with faithfulness as the by arranging for him to work for wages a national organization of African Meth- Jones recruited Negroes to defend the sexton of John Street Church "except for which he could use to purchase his free- odists. In April, 1816, sixteen delegates city. This battalion came to be known as brief intervals from 1772 to 1818." He also dom. representing congregations in five cities the Black Regiment. lived in the John Street parsonage as a After obtaining his freedom (ca. 1777) met in Philadelphia and formed the From its inception, the A.M.E. Church caretaker and, together with his wife, Allen went to Pennsylvania and New African Methodist Episcopal Church, the was anti-slavery. Allen was also an op- Mollie, attended to the comfort of the Jersey, where he worked at odd jobs. His first national organization of any kind ponent of the African colonization plan. "itinerants," including Asbury and many ability as a preacher was recognized by formed in America by a Negro or for He assisted in organizing the Free Negro other fathers of Methodism. the Methodists, and for several years he Negroes. Allen was elected and con~e- Convention Movement. In this enterprise Peter Williams was not a learned man. traveled the circuit with Methodist crated as the first bishop of the new ce- he was associated with the militant James Actually, he-was not even able to read or preachers as a companion, preaching to nomination thus becoming the first Negro Forten, its principal architect. write. In spite of this great handicap, Negro and white audiences. On at least to serve in' that office in American history. however, he took up the tobacconist busi- one occasion Asbury asked Allen to travel The growth and development of the Peter Williams ness and became quite successful. with him, but Allen felt it wise to refuse. African Methodist Episcopal Church un- (ca. 1747-1823) Our story now turns to John Street Allen, who had been licensed to preach der Allen's able leadership was remar~- Church and what was happening to by St. George's Church in Philadelphia in In the "Record Book Treasurers Ac- able. He directed its development from I~ Negroes there during this period. In the counts 1768-1796," of Wesley Chapel (John 178'4, was present that same year at the Eastern centers in Philadelphia and BaltI- earliest days (ca. 1766-1780) Negroes and Street Church), New York City, several Christmas Conference in Lovely Lane more to Pennsylvania, Maryland, NeW whites worshipped unitedly. Hood, the Chapel, together with Harry Hoosier. t it west- entries appear pertaining to the subject of Jersey and New York. He sen I d A.M.E. Zion historian, states that: Shortly thereafter, he began preaching at this sketch. Under date of June 10, 1783, "... There were no Negro pews, ward ~nd to New England and Cana at is found: "Paid Mr. Aymar for his negro St. George's, where he organized a prayer rk in the South, established a no back seats, nor gallery especially A.M.E. wo 1 as band among a rapidly growing Negro (sic) Peter, lb. 40.0.0." Other entries ap- provided for the dark-skinned mem- Charleston, South Carol~na, as ear ~ivi1 pear in the same Journal. For July 12, 1783, membership. 1817, while dormant until after the bers. They were welcome in common In 1799 Allen was ordained a deacon, it reads: "... Received of black Peter at War, was destined to rise. '5 with other members to all the priv- thus becoming the first Negro in America sundry times Lb. 4." Again on December Some further estimation of the ma.n ileges of God's house of worship." r o to be so recognized by Methodism. This 'he folloWing 1, 1783: "by Peter Williams in part for stature can be gathered from -~ hm As a result of the growth of John Street, ordination was done by Asbury on June all his indebtedness to the Society, six pay- highlights of his career as a churc however, "Negro haters crept in." The 11. lllents additional in this year, Lb. 16.205." white membership became increasingly Between 1786 and 1800 the attitude of and a citizen. daY A. final entry appears on November 4, In 1795 Allen organize~ the first. SunThe unfriendly and the Negroes thought sep- the white members of St. George's had ~785: "By cash, received of Peter Williams, aration desirable. This was not the only school 'among Negroes III Amerlc~. this been changing. Negroes were forced to sit In full of all demands ... Lb. 5.75." reason for the desire to separate. The earliest hymnal used by Negroes III in the back pews or in the gallery of the

The GARRETT TOWt8 December 1966 9 8 and others. Peter Williams died in 1823 Negro members of John Street Church made itself clear on the issue of Negro "For some time past dissatisfaction the third year of the life of the A.M.t: also wanted rights in the church in the 1830's ruling existed among the rr:embers of the Zion denomination, which he had as~ "... the same privileges of holding that Methodist Episcopal Church in con- sisted in founding. meetings of their own, where they u••• all the colored members belong- ~eq~ence of the arbitrary' and un - The funeral sermon was preached by might have an opportunity to exer- ing to the church within the bounds Ju~tlfiable conduct of the ministry. Af- William Phoebus, who had been elected cise their spiritual gifts among them- of this conference (shall), be entitled fairs at length reached a crisis. Eight to preside at the organizing session of the selves, and thereby be more useful to to the same rights of suffrage and respectable men of good standing all A.M.E. Zion Church in 182l. one another." membership with the white members." of whom had been class leaders were Peter and Mollie Williams had one child An entry in the 1780 Minutes of the The single missionary venture of the expelled, for a difference of o~inion a son whose name was also Peter. It ~ General Conference of the Methodist Methodist Protestant Church abroad ill re~ard .to discipline. In consequence an interesting fact that Peter Williams, Jr., Episcopal Church recognized and spoke (Liberia) failed due to the fact that the of this hIgh-handed proceeding, one after having been raised as a Metho:list in to this difficulty at John Street Church Methodist Protestant Constitution "limited h~dred and fifty other members Wesley Chapel should have come to ad- by asking: the right to vote and hold office in the WIthdrew, and formed themselves into "Ought not the Assistant (Mr. As- mire Thomas Lyell, a Methodist preacher, Church to white men." a separate church." so thoroughly that when Lyell left the bury) to meet with the colored peo- The slavery issue, which finally split the Th~ "difference of opinion," Drinkhouse Methodists to become an Episcopalian, ple himself, and appoint as helpers church for two decades (1857-1877) was explains, was occasioned by the "enforced young Peter Williams followed him. Young in his absence proper white persons, handled in the traditionally conservative ~eatillg of colored persons with the whites Peter was a youth of many graces and and not suffer them to stay too late manner that would be expected from a ill the church .... " In any event, Negroes gifts; he was educated for the Episcopal and meet by themselves?" "Answer: church body dominated by representatives were among the 150 who withdrew from Yes." priesthood and became the first Negro in in high positions who were from the slave- the Methodist Episcopal Church into the Peter Williams and others in John Street New York City to become a priest of that holding states. Methodist Protestant Church. denomination. Church quickly took advantage of this As late as 1921, Lyman E. Davis, then In the church to which they went turn in events and obtained permission editor of the , had to located on Wentworth Street "spacious IV. Leader in a Missionary Conference from Asbury to hold their meetings in the write in Democratic Methodism in Amer- galleries were set apart for Negroes," and church at hours other than those reserved The spectrum of Negro leaders in the ica: large classes of them were created "under for regularly appointed services. first century of Methodism's Bicentennial "The Methodist Protestant Church class leaders of their own color." This In 1796 this separation was carried a history would be incomplete without should recognize a three-fold obliga- church was supplied with pastors by the step further. Peter Williams and others reference to the labor of the Negroes who tion to the colored people who have Maryland Conference until the Civil War. secured a separate meeting place for their pioneered in establishing Negro work in responded to her principle: It. ~as damaged beyond repair during the group in their own houses and in rented the Methodist Protestant Church and who 1. Their denominational status should CIVIl War and greatly weakened in its facilities outside the church. In 1799 the by any standard of measurement can .be be more clearly fixed so that they membership, as were Southern churches "African church" built its own church classed as leaders. A highly representatIve themselves and the denomination at g.enerally and Methodist churches in par- edifice. Once this was accomplished, still example of the potential, but never de- large will know that they are really ticular. The white members of the Meth- another step toward separation occurred. veloped, leadership in this group is su~- under our care. odist Protestant Church accepted an in- They sought recognition as an independent gested in the life and labor of FranCIS 2. Every possible encouragement vitation to merge with the Lutheran church within the denomination. The Gen- Brown. . should be given to the ambition of Church. The Negro membership, under eral Conference of 1800 granted this Any intelligent appraisal of the cont.n- ~he leaders of the colored people the leadership of Francis Brown however recognition and authorized John Me- bution made by Brown must be consid- ill the direction of educational ad- r.emained loyal. The following i~ a quota~ Cluskey to make arrangements for this by ered in the light of the Methodist Prot- vancement. tion from Brown in a letter to Bassett drawing up Articles of Agreement (1801). estant's pre-unification image of and at- 3. A definite home mission policy verifying this: Prior to this, however, one of the original titude toward the Negro. Between 1830 should be adopted with reference to "Before the war, the white and the nine trustees, Peter Williams, and other of- and 1939 six of mis- the outstanding opportunities of black worshipped together in a church ficials of Zion had sought and secured a sionary work existed among Negroes our church within the territory of on Wentworth Street. After the war charter as a religious organization from within the Methodist Protestant Chur~h these mission conferences." the white went Lutheran, and th~ the State of New York. , (Alabama, Arkansas, Baltimore, GeorgIa, T?e above evidence indicates the sub- colored was (sic) broken up. The By 1801, the African congregat~on. of South Carolina, and Colorado-Texas). d ?rdmate and inferior status of the Negro greater part went African Methodist John Street, with legal and ecclesiastical It is not discoverable from any recor In early Methodist Protestantism and (A.M,E.), excepting myself, with three recognition as a Methodist church body in the Methodist Protestant Church, how- reasonably accounts for the dearth of Ne- brethren and nine female members." within the Methodist Episcopal denomina- ever that there was ever more than ~ &0 le~dership within this branch of Brown secured a room in which services tion, were meeting in their own chapel marginal concern for these brothers ~ ethodlsts. It also delineates the back- for this small group could be held. The located on the corner of Leonard and darker hue who had followed the~ ground against which Negro leaders had to group soon increased in numbers and had Church Streets, the cornerstone of which masters out of the Methodist EpiscoP ~truggle. In order to follow that story it to purchase larger quarters. Brown ap- had been laid by Peter Williams himself. Church in 1828-1830. :~ ne?essary to begin with some happ~n- plied to the Federal Government, whose There are no records of the life or work Some Methodist Protestants wholehea~ s gs m Charleston, South Carolina, in the troops and command were in the South at cat of Peter Williams after this point. Barclay edly condemned slavery and advo UInrner of 1834, when a Methodist Prot- this time, for the use of a vacant hall, "on that Negro Methodist Protestants be ~tant Church was formed there. Accord- mentions that laudatory references are ~d; g the citadel green," for the holding of corded "equal ecclesiastical statu~ w~_ a to A. H. Bassett, who recounts John H made to him as a citizen and churchman ~40n ' . church services. This request was granted, in the journals of Thomas Coke, Francis whites," but this plea did not pre vail gece 111 our s version of the affair in The and for a year they used this facility. The ren I ethodist Protestant: Asbury, Richard Whatcoat, John Dickins, erally. The Genessee Annual Confe next building in which Brown and his The GARRETT TOWEB December 1966 10 11 followers worshipped was a church rented its highest development and expression from the "Independents." Subsequently wherever it might be found and by every they bought and paid $2,500 for this means that can be made available. WHAT SHALL WE BRING? church. Our history over the past two cen, Not only was Francis Brown the or- turies demonstrates that if this were done A sermon preached in Wilmette Pari sh Methodist Church-April 17, ganizer of the Negro Methodist Protestant the number of Negro leaders in th' work in Charleston, but he was respon- church would increase and be more nearl; 1966 by Frederick Abbott Norwood sible for the first Negro work in Berkeley in a proportionate balance with the nUJn. and other outlying districts in South bel' of leaders of the church at large. WHAT SHALL WE BRING? the realities of life). He calls Christians to Carolina. Rev. E. R. Washington seems to This is not to suggest a quota system or man-to-man encounter in primary re- have assisted Brown in his labors. tokenism. Neither of these seems defen_ The wise may bring their learning, lations of individual to individual without After a presidential visit by Brother sible in a free or Christian society. The The rich may bring their wealth, any equipment or form of ecclesiastical ex- Valiant from the Maryland Conference in implied concept here is merit based on a And some may bring their greatness, pression. Some enthusiastic followers have 1881, a thousand members were reported single standard of excellence, faithfully And some bring strength and health. jumped to the conclusion that the fa- in these two charges. In 1882, largely due applied and justly administered "without miliar form of the church has seen its to the effort of Brown, the South Carolina any restrictions or disabilities based on We, too, would bring our treasures day, or else never had one, and had bet- Mission Conference of Negroes was color-caste and without any advantages To offer to the King; ter be tossed out. formed. because of color or lack of it." We have no wealth or learning- I met one such young man in Chicago What shall we children bring? a year ago. H~ was running a coffee shop, Footnotes Conclusion as he called It-no church at all, only a This paper has attempted to indicate 1 J. B. Finley, Sketches of Western Meth- "What shall we bring?" That is the ques- coffee shop-in which he could sit down certain conditions which have influenced odism, pp. 379-380. tion I ask myself and ask you as we ob- for conversation with people who came and continue to influence the development 2 C. F. Price, One Hundred and One serve the two-hundredth anniversary of in. He was unable to say what they would Methodist Stories, p. 9. of Negro leadership in Methodism in Methodism in America. That is the ques- talk about. He disdainfully denounced out- 3 A. Stevens, History of the Methodist tion which draws to mind our text: "By America. Episcopal Church, Vol. IV, p. 124. moded ordinary churches. He neglected It has suggested that the clue to the • W. M. Wightman, Life of William Capers, Hisgreat mercy we have been born anew to mention that one unfortunate vestige of fact of Methodism's failure to produce pp. 138-139. to a living hope through the resurrection that outmoded church still remained: his more Negro leadership in the church may e Quoted in W. C. Barclay, History of of Jesus Christ from the dead, and to an in- salary from the City Missionary Society. be traceable to the denial of equal status Methodist Missions, Vol. II, pp. 54-55. heritance which is imperishable, undefiled, Tillich's critique of theology has forced and opportunity to Negroes. 6 In Atkinson, Centennial History of and unfading." That is from I Peter 1: 3-4. us to rethink our concepts of God and It has also been observed in these American Methodism, pp. 175-176. Yes,what inheritance shall we bring, "im- salvation in terms meaningful to modern, sketches that qualities of leadership seem 7 D. J. Russell, History of the African perishable, undefiled, and unfading" from scientific, urban society. But some en- Union Methodist Protestant Church, pp. 5-6. to be distributed randomly among per- our fathers to those Christians, a hundred thusiasts have concluded that the whole 8 D. J. Russell, op. cit., p. 8. sons regardless of color or class. years from now who, idea of God is outmoded and should be • D. J. Russell, op. cit., p. 10. in 2066, dig up the Presently, and in the years immediately 10 J. W. Hood, One Hundred Years of The jettisoned. Some of them insist they are ahead, it is incumbent upon the church to African Methodist Episcopal Zion Church, t i m e capsule in faithful Christians trying to make the seek potential leadership and encourage p. 203. Mount Olivet Ceme- faith meaningful for this secular world, tery in Baltimore- where only a godless and scriptureless and remember us? Christ can live. All right, all right! But Can we bring any- this I believe: Jesus Christ is still the thing that is im- best vision of God mankind has ever GRANT SHOCKLEY TO SERVE ON perishable, undefiled, known. and unfading? Harvey Cox has recently written, among It seems sometimes other things, about the campus ministry, METHODIST BOARDS nowadays, when we which has always been a challenge. Stu- read of old experi- dents are deeply involved in the secular Dr. Grant S. Shockley, professor of Floyd Shacklock in that office. The In~r- r . ments stimulated by dimensions of the great modern university Christian education at Garrett since 1959, board Committee on Christian Education hadlCalthinke.rs. like Bultmann and Bon- with its long tradition of uncommitted has been elected Functional Secretary for is a joint agency of the Methodist B4 ;:elfer and Tilhch, that everything in the search for knowledge and its secular cul- Christian Education of the Methodist In- of Education and the Methodist Board 0 ~ urch is not only faded but worn-out. It ture. His solution is to throw out all terboard Committee on Christian Educa- Missions. Its task is to undergird and ~lC- h always easy to criticize and point out church-related campus work. Let Chris- Ulg tion and the World Division of the Meth- tend Christian education progranun hOWshort we have fallen of the goal God tians mingle with the mass of students and odist Board of Missions. and work in Methodist-related churches das set for us. And today there is no faculty, making their witness not in in- Dr. Shockley, who was on sabbatical in forty-seven countries. Coeart. h of critics eager to make our short- stitutional forms of worship but in in- leave during the autumn quarter, study- Dr. Shockley has been a popular pr% thlltings clear. Bonhoelfer's critique of dividual encounter independent of any ing in Mexico under the auspices of fessor and student leader, adviser. h e parish church has left only the dead organized program. . ChrlS- the World Council of Christian Education, churches in. relation to ?~o?1ems in ett "Ulkof what he, I think maladroitly calls Well, it looks as if not much is left worth began his work in the New York of- tian education. Before jo.rung the Gaff /~1i~ion" (by which he means the' false keeping. All we have is perishable, de- fice on February 1. He succeeds Mrs. (Continued on p. 19) eglon of sacred things divorced from filed, and faded. Yet these prophets, who

December 1966 12 13 are so articulate on the failures of the ago, and which is important for the 01' ne made of cobwebs. You cold sufferers ears of our young people, then go it past, are hopelessly vague on the shape ganization man today-and for the fir • ~hould drink a pint of warm water con- m~st! St~ll, the unquestioning willingness of the future. They are not satisfied to put man on Mars. Especially for us, on our twst taining oatmeal, honey, butter, nutmeg. WIth which the ministers of those long the good wine into new wineskins. They hundredth birthday, there is someth~ Some of you will be glad to know the ago days accepted their appointments at want us to carry the wine without any which was important for ill ure for baldness: "Rub the part morning th.e bishop's final reading, the regularity wineskins. This I find confusing. With all England and which is still important fo ~d evening with onions, till it is red; WIth which people gathered in the most this generous criticism and advice I believe the Methodist suburbanites in 1966. I be: and rub it afterwards with honey." ~ncomfortable places to hear the preach- we are in much the same position as the lieve it will be equally important for the Ihave offered these remedies neither for mg, the. courage with which they spoke centipede, of whom an ancient ditty spoke: man of 2066. Why? Because most prob. health nor for edification. They illustrate out against the evils of society most ap- lems of life appear time and time again. what needs to be said about some of parent to them-all this can serve us as we The centipede was happy quite, Because, although the world will be un, Wesley's religious ideas as well: they need seek to apply that same obedience in a Until someone in fun recognizably different, men and women to be updated. This is not destroying or ~odern ministry confronted with high- Asked "Which foot comes after will be the same, with the same desires and rejecting the Gospel. This is simply put- rise apartments, automobiles, universal en- which?" fears and hates and loves. But especially ting the good wine into new wineskins. In tertainments, confused minds, and terri- Which threw his mind to such a pitch because Jesus Christ will be the same-a preserving the heritage of Methodism for fying dangers. All these foundations are He lay exhausted in a ditch- door opening to the ultimate reality of the benefit of future generations, we are as sure today as then. This much at least Considering how to run. life. In other words, they will be men who not asking you to swallow whole the of our inheritance we may bring im- fit the Christian perspective on sin and General Rules of the United Societies, perishable, undefiled, and unfading. What indeed shall we bring? What, of redemption. We shall have something to which were perhaps suitable to eighteenth Second, we offer our own Christian our inheritance, is imperishable, is un- say to them, imperishable, undefiled, and century England but certainly not twen- faith. It is easy to define Wesley's and defiled, and unfading? Have we anything unfading, in spite of the revolutionary tieth century America. But their existence Asbury's place. Oh, they were great ones! to say to 2066-anything worth saying? metamorphosis of life and society which requires us to ask: Under what rules, But what are we? Is there anything in Quite apart from our well-armed the next hundred years will bring. What if any, do we live? It may be that the buy- our mid-twentieth century expression of critics, we may well be concerned about now shall we bring? I'll tell you. ing or the selling of unaccustomed goods faith that will be helpful to Christians a the value of this two-hundred year heri- I have prepared in behalf of the Bi- or the putting on of gold or costly ap- hundred years from now? Can they in tage. During most of human history the centennial Committee the draft of the parel is not so serious a breach now as any way be inspired by us-us of all rate of change was slow enough for men greeting to be conveyed to those far- then. We have made extensive changes in people? The test is whether we are able to keep abreast. It was a long time be- distant Christians of 2066 via the time our social and sexual mores. But, if we to meet the challenge of Christian life in tween the invention of the boat and in- capsule in Mount Olivet. That's pretty no longer find help in the rigid old rules, a "world come of age." Here our Bon- vention of the compass. It was a long time risky business! We have a hard time mak- by what standards do we live in obedience hoeffers and Tillichs and Robinsons are between the concept of wood spirits and ing sense to one another. How do you say to the core command of the Christian sorely needed. the concept of one God of the universe something to people a century into the ethic: love for God's people as God loves In San Diego recently I saw a man and all men. Napoleon travelled on his Atomic Age? The greeting suggests four us? We have here a treasure of commit- standing on a street corner downtown wars of conquest no faster than did directions of meaningful witness-two ment which we can pass on to our fol- shouting at the top of his voice, hoarse Caesar eighteen hundred years before. primary and two secondary. lowers of 2066. from repetition, "Repent! The Day of Now men orbit the earth at something First, we transmit the heritage which The message of Christian faith as set Judgment is at hand. Repent before it is over seventeen thousand miles per hour. we have received. Are you familiar with forth so clearly by John Wesley, if freed too late! Repent!" Now just exactly what You and I, the grownups here today, can the Methodist Articles of Religion, the from its eighteenth century trappings, can did all this mean to the busy hundreds only with effort discern the world in sermons of John Wesley, his notes on the be a message for us, too, and for those who walked by ignoring or curious? In which our children are even now growing New Testament? I guess not. We are who come after. The profound trust in my judgment, exactly nothing. He was not up. It gets harder and harder to keep from pretty poor stewards. These writings are God, the personal meeting with Jesus speaking to anybody in all San Diego. being a square and to get with it. Men our Methodist standards, which we should Christ in the Bible and in experience, the Perhaps, when the seventeenth century are living longer while history is spinning be studying and trying to understand as fellowship of Christians in the societies King James Bible tells us that "the saints faster. they apply to our day. Although they face; ::d cla~s~s, and the open-end potential are translated into glory," it is not saying What then is left of this heritage of many of the problems we face, I'll adIni r ChrIstIan growth-these are qualities anything more to us than that man in which we speak this morning, this event they need a good deal of what BultmaJIII ~ our heritage which do not depend on San Diego. This one powerful lesson we of two hundred years' duration? What is would call demythologizing. I have here a fe social customs and the moral outlook can learn from the modern theologians: left of Wesley and Asbury and Barbara little book of medical inte:est, ~esle~ o one particular age. Surely we must Our thought and understanding of the Heck of William McKendree and Nathan Primitive Physic, first publ ished m 17"' ~~ on. that deep understanding of the Christian faith must keep pace with the Bang~ and Peter Cartwright? If I believed It contains that learned man's presCrlP- bo Ie which made Wesley a "man of one fast-moving world in which we live. The tions for the cure of all known ailme~ts. ok." there was nothing left, or if I believed r old symbols about God-the-Man-Up- that the church as we have known it has There are some remarkable insights- o inLikewise the entire sequence of excit- There simply will not do in a world of " l.Onsb"e g seen its day, I should not be here preach- example, that the emotions- pass oJI Ch developments that made a powerful astronauts. A church content to worship ing this morning, nor should I be teach- calls them-"have a greater influence f. ~ch of the tiny beginnings in 1766 regularly on Sunday just as it has always ing church history at Garrett. I should be health than most people are aware ~ n ds as a strong foundation for our wit- done with the forms it has always used, out looking for some honest employment. But what about his advice that heal t a!SS today. Struggle we must to break singing the hymns it has always sung, I believe there is something in the Chris- people should go to bed at nine and~ al ay from fixed norms which belong will not speak to a day of Dave Brubeck tian faith which was important for the up at four or five? He ha~ no ~ess d~ thread! to the past. If the language of and Joan Baez, of Camus and Kafka, Kan- Palestinian peasant two thousand years thirteen cures for rheumatIsm, mclu e King James Version is unreal to the dinsky and Klee-to say nothing of

The GARRETT TO~ December 1966 14 15 cybernetics, neutrinos, and DNA. To sing only had found the real meaning. Th under these circumstances "The Old Time too, in divorcing themselves from all ~ Religion Is Good Enough for Me" is little past, became victims of the unexam:ned THE METHODIST DOCTRINE OF THE short of blasphemous. If we are to have presuppositions of their own age-as Pa1ll anything of our own to hand on to those Hessert so ably demonstrated in his recent CHURCH of 2066, it must be from our own lives in inaugural lecture at Garrett. This remind er that the apparently new is not alwa~ our own world. What shall we bring?- An Inquiry in Search of the Elements of the Church in the Context life fresh, now, and here, or something really new is more than a mere deVice ersatz, warmed over, and done for? It is of debate. It is true, graved in the annals of Historic Methodism no good calling on the faith of Wesley and of history. Wesley then, like ourselves by now, had a lover's quarrel with the Asbury, or even of the 1920's, unless we Durward Hofler ('63) can first make their faith ours. And it is Deists. Although fundamentally he re_ not easy, using the old to make something jected their position, he applauded their A selection from the Bicentennial Contest Prize Essay, 1966 new. That's what (according to Albert vigorous attacks on the pomposity and Outler) the Irish village council found out falsity of the established church, in which when they tried to carry out their own he, too, found spiritual dead wood. But, The prize essay, the last portion of our purpose here simply to note those directive: (1) To build a new jail; (2) unlike them, he kept a firm hold on the which is printed here, was written by elements which seem to be important to To use the stones from the old jail in living heritage. Like Wesley, we may Garrett graduate Durward Hofler as part and inherent within a "Methodist" doc- building the new one; (3) To continue use sympathize with the justified criticisms of the observance of the Methodist Bi- trine of the church and perhaps to note of the old jail during construction of the of traditional religious institutions which centennial, 1766-1966. Mr. Hofler is now the particular importance or function of new. have become irrelevant to modern life. minister of the Mars Hill Methodist each of these elements. Thus, this paper The point is: This faith of ours will al- But also, like Wesley, we must avoid the Church, Mars Hill, North Carolina. His es- will in a sense be a summary and will not ways be compounded of one part our tragic mistake of supposing that every- say began as a term paper prepared for undertake to expound at length on these inheritance from the past and one part thing which was found good in the Past Dr.Frederick A. Norwood in the course in elements. new interpretation for today. Much abides: is irrelevant today. American Methodism at Garrett. (1) Let us note first, then, that Method- our community churches and denomina- Here, then, is a living bicentennial In the first of three parts, Mr. Hofler ism as a church and the Methodist con- tional relationships; our tested forms of faith: deep rooted and nourished in the summarized the views of John Wesley on cept of the church must be viewed in worship; the genuine old hymns; the ground of the past, growing and flourish- the church. In the second part, he went the context and as part of the mainstream prayers and liturgies perfected through ing in the sunlight and fresh air of the extensively into the historic developments of Christianity. One way of noting this the experience of centuries; the spiritual present. I have one firm hope which in America which determined the nature context is to state that in its inception, and devotional classics and epics-all these carries me through all the wild changes of the new denomination. Asking three both in Wesley and in America, Method- abide. Here is the lover's quarrel I have of modern life: Jesus, the man of ancient fundamental questions, he offered evidence ism "... was careful to stay within the with some radical theologians and way- Galilee, so completely expressed the to show the parallel expressions of Meth- Christian tradition and to conform to the out operators who, obsessed with one Father's will to save his erring children, odism as a small "society" on the one English Rite." Another way of stating this spanking new idea or plan, are eager to that I know his strength will strengthen hand and a growing chnrch on the other. context is to note that Wesley in his throw out the experience of centuries. I me when I am weak, his courage will Those questions were: (1) What did John actions and letter of 1784 "... trans- say lover's quarrel because I have al- sustain me when I am afraid, and his guid- Wesley intend to do by his actions of mitted into the life of the [American] ready demanded new wineskins for the ing hand will bring us through all the 1784? (2) What was the peculiar signifi- church the ethos and influence of an age- good wine-we are either with it or we're dark places. If we have Christ at the cance of the Christmas Conference in the old church .... " Or we might note this dead. But there is such a thing as good heart of our inheritance, then truly our process of transforming the societies into context by simply noting that Methodism vintage, tried and seasoned and proved. hope is imperishable, undefiled, and un- a church? (3) How did American Meth- is, after all, a part of the universal church. Much that seems good because it is fading. e odists react? After a brief section on the Thus, one author has said that in ". . . new may be good, but not necessarily be- As we draw toward a close I recall ~ shaping of the church after 1784, he the broadest and truest sense, Methodism cause it is new. And much that seems two final directions in the Bicentennia1 brought together the results of his investi- is not a Church at all. It is a progressive new is not really so. How about this new greeting to 2066.They are really ex::: gation in Part 3, "Elements of a Methodist unfolding of the life of the Church." death of God squall? The informed his- of the faith which we have been t1iO Dhoctrineof the Church," which folLows In the above view of Methodism and its erewith. torian knows they were saying much the about. If 'we are able to meet these • concept of the church as being in the same thing in eighteenth century lan- challenges which are peculiar to the t~. .It is hoped that the essay in its entirety, mainstream of Christianity, we have im- guage in Wesley's day-only then they tieth century, we shall have ~easures ers. ~lth the full body of documentation, will plied several other related points. First, were called Deists. They, like some con- deed to bring to our centenrua~ folloW'the e printed at an early date. a Methodist doctrine of the church must temporary minded writers today, wanted The one challenge is a solution tOt 111' be Scriptural. Wesley, in defense of his to break completely from what they re- problem which so vexes Meth~i.sts 0~ ELEMENTS OF A action of 1784, stated, "If anyone will METHODIST DOCTRINE OF garded as the outmoded thought, forms, generation: .ra.ce re~ations. This IS.n: aJ1CI point out a more rational and Scriptural THE CHURCH and superstitions of the past. They, too, new in Christian hIstory-CanaanIte -".J It . . way of feeding and guiding those poor had only contempt for the experience Hebrews Samaritans and Jews, East~ P IS not the primary purpose of this sheep .... " Wesley held that his ordina- which only history can provide. They, too, West , sl~ve and free. Our particu.l.ar a1.1' J:per to present a "Methodist doctrine of tions did not violate any Scripture but believed that, even after seventeen hun- Ienge is segregation and discr~~Jl at' a ~ church". as a finis~ed product (though were in accordance with early Christian dred years of study of the Bible and ex- I believe you and I, if we are ChrlstHl , th ery ~peclfic suggestion will be made on practice. Bangs made some attempt to perience of the faith in daily living, they (Continued on p, 20) e baSIS of the evidence). Rather, it is show Methodism as being Scriptural in

The GARRETT TO December 1966 16 17 An Original Church of Christ. Stevens, in (4) Another element in the Methodist Wesleydid employ rather strongly a prin- former principle) the particular forms of his History of Methodism, emphasizes the concept of the church is the prinCiple of 'ple of exclusivism; for though the only Methodist organization. Thus, Bangs could concept of the body, i.e., a group which "practical necessity" which, in the tra C~trance requirement to his societies was argue for Methodist organization on the has members with different groups and dition of Wesley~. adds flexibility and e desire to save one's soul, one need only grounds that if "... the turning of sin- talents but each with a ministry and a relevance to tradition and organizatio : read his Rules to see that Wesley had ners 'from darkness to light and from the witness. It must be noted, however, that the Prinn. ~me rather strong ideas and tests con- power of Satan to God,' may be pleaded A second implication is that an ordained ciple of "practical necessity" does 1lo~ serning who did and did not really have in favor of any system of operations, then ministry and the ability to administer the mean that "anything goes" as long as it cuch a desire. Stevens is more nearly we may say God has fixed the seal of his sacraments are an important part of any is "successful," for the means must ~ ~orrect when he states that "Methodism approbation upon the organization of the Methodist doctrine of the church. Article compatible with the ends: freedom mUst reversed . . . the usual policy of re- Methodist Episcopal Church; for it has XIII of the Methodist Articles of Religion be tempered with tradition as well as iigi~us sects which seek to preserve their been instrumental of doing this . . . in thus emphasizes these, along with the tradition being made flexible by freedolll spiritual life by their orthodoxy; it main- the United States." (An Original Church importance of preaching. In turn, these After all, the principle of "practical neces~ tained its orthodoxy by its spiritual life." of Christ) imply that there shall be some form of sity" was originated in and is based upon Thus it is that many today would say The sacraments exist for the purpose organization capable of independent action the prior and more fundamental principle that Methodism is still struggling to choose of the salvation of souls (more properly, and self-sufficiency. of the salvation of souls. whether it will be a sect or a more in- the feeding of the sheep within the fold), (2) A Methodist doctrine of the church (5) For Wesley, an essential element of clusive church, pointing perhaps to its and the need for an ordained clergy rests cannot claim that Methodism is the only the church seems to have been that it Was rules on the one hand and to its tolerance upon the existence of the sacraments, true church, for inherent within Method- composed of believers. This being true in the field of theology on the other. I which must be (in the mainstream of ism is the concept of denominationalism, however, we also note that, while Wesle; would simply say that such a struggle or Christianity) delivered by an ordained i.e., the concept that although Methodists had a very high regard for the Church of tension is inherent in any attempt by im- ministry. Further, we might ask ourselves should indeed consider Methodism as be- England as such, yet he did not seem to perfect and fallible humans to construct a a question concerning that community of ing the most nearly correct or adequate consider all of the members of that church visible organization to represent the true believers which Wesley felt to be the church, yet nevertheless other denomina- as members of the true church since church which is the body of the perfect essence of the true church. Even granting tions have a goodly portion of Christian many of them were not really true be- Christ. Actually, then, Methodism is better that the essence of the true church is a truth also. It is at this point of an exag- lievers. Further, we have noted the strug- off for recognizing in its concept of the community of believers, why does a com- gerated view of the role and importance gle of the American societies to choose be- church that there is a tension at this point. mtmity (even of only two or three) exist? of Methodism that an author such as tween a sect-society and a church-society, (6) At this point, we are ready to say Are not believers gathered into a com- Wentworth falsely states a Methodist doc- and to grow from the former to the latter that the essential element of a Methodist munity (whether by God's leading or on trine of the church with such statements -while at all times having elements of doctrine of the church, from which all their own) for the purpose of receiving as: both within themselves. other elements (even 5 above) take their spiritual nourishment together for their All the prior epochs of Christian prog- Thus, we may perhaps say that a Meth- significance is found in the passage in ress served only to prepare the way own souls (through fellowship and cor- odist doctrine of the church must take John wherein Christ enjoins Peter, "Feed for this more glorious and enduring into account what seems to be an in- porate worship) and also for the purpose my sheep" (John 21:15ff). In other words, one. It took well nigh eighteen hun- herently irresolvable tension between the of witnessing to the world in order to feed the purpose of the church is the salvation dred years of discipline and develop- principles of exclusivism on any basis the sheep outside the fold? Thus, we can ment to prepare the mind of the and universal inclusivism-between a of souls-whether this means bringing see that indeed the essential element of Church to receive the Methodist evan- sectarian point of view (exclusivism for those outside the church into its fold or a doctrine of the church within Method- gel of a full and free salvation .... whatever reason) and a rather impractical bringing spiritual food and nourishment to ism (and I would be inclined to say should Methodism is the flower of the ages. (and indeed farcical) inclusivism which those within it. Modern churchmen say be within Christianity as a whole) must (The Philosophy of Methodism, 1866) has no real standards of membership much the same thing when they speak of be that its purpose is the salvation of souls (3) After having thus criticized Went- whatsoever (which yet could be the hon- the church having to be both gathered and the feeding of sheep. worth at this point, we may now go on to est result of trying to remove all those (feeding the sheep within the fold) and say that at another point he was quite "tests" and "standards" which have in- scattered (going into the world to feed the right; namely, that Methodism (and, by . variably and inevitably separated Chris- sheep outside the fold). Either way we implication or application, its concept of tians from one another throughout the put it, I like Black's thesis that Methodism (SHOCKLEY, cont. from p. 12) the church) is more than mere outward ages). In Wesley we see both tendencies had (and should still have!) a God-given faculty he served as associate professor of form or history. As he states, the source at work. miSsionto help provide for a human want, philosophy, Bible and religion at Clark Luccock tries to show that "Wesley of power within Methodism is a "living that want being the of God's College, and as professor of Christian edu- turned the whole Methodist movement soul," a "warm, beating heart." Another love. Hence we have two basic tenets of cation at Gammon Theological Seminary, squarely against this sort of exclusive- writer notes much the same idea when ~ethodist theology: assurance and God both in Atlanta, Georgia. A native of Phil- he says, "Methodism, as we now consider ness and externality ... " based on cree~ IS love. adelphia, Dr. Shockley received the B.A. it, is not a 'sect;' nor is it a 'form,' but a and forms of worship; and Luccock IS This principle was basic and fundamen- degree from Lincoln University, the B.D. spirit." The doctrine of a living Holy right as far as he goes. Wesley .did no; ~l ~oWesley, and so it has been historical- from Drew, the M.A., and Ed.D. degrees Spirit is, it would seem, a basic element make doctrinal tests in his societies: an Y In Methodism. The salvation of souls of a Methodist doctrine of the church; for we have quoted Wesley where he saYS from Columbia University and Union in Methodism, the church is indeed more "give me thy hand" in spite of differences (t~e feeding of the sheep) underlies the Theological Seminary, New York. He is a than mere outward form or tradition, as of 'worship forms and church govern~ :!nCiple of necessity, the latter of which member of the New York Annual Confer- important as these are. ment. Nonetheless, we must also note tba o at times underlies (along with the ence of the Methodist Church.

December 1966 18 The GARRETT TOWEB 19 (Norwood, cont. from p. 16) re~a~l j,:st what Methodism is. In the called to clean up this particular part of original It was a reform movement in th the stable to make ready a fit dwelling Church of England. Wesley worked to ree for the followers of the Babe of Bethle- vive the church he loved, and partiaU' --::======hem. This is our immediate unfinished succeeded. But in the process he ats! business. The basic problem is not, of necessarily took the steps which resulted course, how we are going to treat the in the Methodist Episcopal Church. We Negro. The real problem is how we are need search no further than his famoUs going to treat all men. How do we treat sermon on "The Catholic Spirit" (recently the Negro and the Indian, the Alabaman reprinted in Together to discover his ---======and the Vermonter, the Russian and the ecumenical vision. Since the world, in all -- '1'IIE SERPENT AND THE DOVE. By a case study in psychopathology. The ques- Italian, our competitors and our associates, its crying need, was his parish, no church samuel Laeuchli. Abingdon. 1966.Pp. 256. tions could just as easily be put to our the other half of the human race-men could hold him in. His words are clear $5.95. century as to the early church: Where is enough-read them in his sermon. If or women as the case may be-the very A sequel to The Language of Faith, Dr. God in the Vietnam conflict? Is seculariza- young and the very old? Can we ever out of this reform movement grew a Laeuchli'snew book, The Serpent and the tion bane or blessing? Is the present dan- bring ourselves to treat them as persons great American denomination, it Cannot Dove, probes the question of the spiritual ger stagnation or stampede? Does God bless created by God, like us struggling with be said that this is the ultimate destiny the radical theologians or the champions of andthe demonic in the early church in five orthodoxy? of Methodism, to remain forever a great broad subject areas: the relation between life and tempted, yearning for a better Only where there is life does the question life, facing the leap of faith in God's denomination of ten million. churchand empire, the theological develop- ments focusing on Nicaea, the political of authenticity arise, but where there is power to redeem? Or will they be for us What of the Methodists of 2066? Dare life there is danger. Only a faith which is things to be manipulated in business we guess what a hundred years may career of Constantine in relation to the faith, the various expressions in life of a dynamic enough to spawn heresy can be deals, objects of our passions, victims of bring? Who knows?-Perhaps in that far faith at odds with the world, and the ques- concerned about it. Charisma gives life but our prejudices-anything but what we as off day they may be really Methodists- tion of the unity of the church itself. His produces freaks. There is newness which Christians must believe they are: God's that is, as Wesley put it, simply Chris- conclusionis that the serpent and the dove can be neither anathematized nor domesti- children and our brothers? Whether we tians, rejoicing in the return to the Gos- are not distinguishable: the same facet of cated which is God's gift of life. But with- in it are the serpent and the dove, and have anything to offer to 2066 depends in pel ideal "that they may all be one." the same event has both dimensions. Any simple formula of the "progress of the the moment does not tell us which is part on whether we face up to this chal- What, then, shall we bring, Methodists which. lenge which is peculiarly our own in of 1966, for the Methodists of 2066? The faith" can result only from historical ir- responsibilityor spiritual blindness. As those acquainted with Dr. Laeuchli's America now. What shall we bring? An treasury of Wesley and Asbury, so far Had the church been willing to settle for work would expect, the book is a delight to read as well as to think through. It olive branch of reconciliation, or sour as we have kept it? A lively faith of our an easy relativism, the problem would grapes to set the children's teeth on edge? own, so far as we have it now? A church not be acute. But, a" Dr. Laeuchli em- would be a mistake to assume that it is The other challenge is the same one unstained by the scandal of race prej- phasizes,the church sought to define the meant for the patristic specialist, although au.thentic forms of faith, whether in the the extensive footnotes are aimed at him. Paul raised in Ephesians 4-"One body udice? A united Christian family far But it will be disturbing to those who want and one spirit, one hope, one Lord, one greater than anything Methodists alone theologicalstruggle with gnosticism or in the practical struggle with a decadent cul- definitive answers given to make present faith, one baptism, one God and Father could dream of? All this wonderful heri- existence "safe." In fact, they will be en- of all, over all, through all, in all." We tage we offer for our children's children's ture. The admonition to "test the spirits" comesfrom the New Testament itself. But raged at the suggestion that even the early all agree this is fine-in theory. But are children. What, do you suppose, will they the insight which arises from this study of church could not find such final answers. Methodists ready to come openly and be able to do with it, in a world of com- the first centuries-for there is no crisp This is no repudiation of the struggle for consider honestly the live possibilities for plete automation, urban congestion, over- moral-surely attaches not to a "true" view authenticity, but it sets that struggle in a healing our divisions-for example, the whelming government power, and limit- of the past but to authentic response in the living context of promise and threat in present.The lessons of the past, the author which mistakes can be made which exact stimulating proposals of Eugene Carson less atomic power? Maybe they, too, will their own toll but which newness can also Blake for union of Methodists, Presby- find a way to keep alive "a living hope says, are not directly translatable into the present:past answers do not match present transform into opportunities of faith. terians, Congregationalists, and· others? through the resurrection of Jesus Christ, problems. -Paul Hessert This bicentennial year is a good time to imperishable, undefiled, and unfading." Beginning with the Renaissance, provi- THE DEATH OF GOD CONTROVERSY.By d~ce. ceased to be a useful category of iJ.istoncalunderstanding. Even Calvin in- Thomas A. Ogletree. Abingdon: 1966. Pp, 127. ;:ted that special events cannot be isolated pom the totality of history as God's acts. By the time this issue of the Tower is t resent-day sophistication can only carica- distributed, The Death of God Contro- h~e the "good guys vs. bad guys" split of versy by Dr. Thomas W. Ogletree (Garrett, plstory.Saints are immediately suspect. The '59, and now teaching at Chicago Theo- th:testant doctrine of justification has sealed logical Seminary) will already have been pt. for us. But to take such a non- put to use by busy pastors and lay study r:.0vldentialhistory seriously raises, as Dr. groups to find out what all the fuss in r euchli notes, disturbing questions for the secular and religious press has been I;c.ent theology which has tied itself to about. They will get a good idea, because tietlsgeschichte. History, except for idealis- Ogletree's description of the positions of CC abstractions, is ambiguous. The same William Hamilton, Paul van Buren, and ~nstantine who honors the church murders Thomas J. J. Altizer is clear and accurate. he ':Vife a~d son. The same martyr whose Such a guide is particularly valuable in rOlSmbrmgs respect for the faith is also regard to Altizer, whose esoteric combina-

20 The GARRETT TOwtB December 1966 21 tion of Nietzsche's radical yea-saying, needs to be examined. The problems which FBi\NCIS ASBURY. By L. C. Rudolph. preachers left America and returned to Eng- Hegel's immanentism, and the "coincidence the searchers seek to solve may not be i\bingdon, 1966. Pp. 240. $5.00. land during the Revolution, while in fact of opposites" is apt to leave one impressed such as to be solved by any method. A Per both Robert Williams and John King, who at son lacking certain gifts will not be a sue- though baffled. Students of Methodist history have been first came on their own, remained, located, In his appraisals, Ogletree is conserva- cessful therapist by whatever methocL waiting a long time for a good biography and settled down to farm. Wesley did not tive, building his comments on "the his- Furthermore, therapy is so much a matter f the one man who on the American side torical Christian faith" and applying es- of personal relationship that method is not exactly "carefully screen" out Calvinism ::Wquely personifies the development of the sentially theological criteria. Questions more than five percent of the total process from his abridgment of the 39 Articles. Coke about speaking from the standpoint of the Second, one wonders why the author ~ Wesleyan movement into a great church. had more to do with the Chartered Fund culture as against the standpoint of the so critical of certain "older" methods. SOllle They now have it. Although it suffers some than Asbury. "State" (implying static) is not community of faith, about the place of per- of these have not been as grounded in notable limitations, it is well researched, the word for Wesley's interpretation of Rogers as the book would lead us to think, sonal confession in the theological task, well organized, well written. It is incom- . No serious attention is given Furthermore, the author seems to take back about the theological implications of giving parably better than previous biographies, al- to the barbarizing influence of the frontier final loyalty to Jesus, and about begging in an excellent chapter on common ele_ though that in itself is no compliment. on such Wesleyan doctrines as sanctification the question of Christian redemption arise ments in all counseling what he seems to The author under four main headings -an influence destructive of theology in out of this approach. be discarding in chapter one. seeks to present his subject in various But the more radical questions of what Third, the reason that some of these general. The suggestion that Asbury contra- happens to "God," to the historical dimen- methods are subject to greater development functions of his ministry. A relatively brief dicted Wesley on the matter of the "order" sion of Christian faith, and to the under- today than they were previously is that narrative takes the story down to the first of bishop is not proved. In the discussion of much understanding of the processes standing of Scripture in the course of the quadrennial Genet al Conference of 1792, the controversy with Calvinism no mention through which human beings may be nineteenth century leading to the con- which is presented for what it was-a defeat is made, either for Asbury or Wesley, of the temporary theological impasse are not dis- changed has come through insight of un- covering therapy which the author tends for Asbury. Then follow chapters on the significant place of in Wes- cussed. Of course, the paperback study traveler, preacher, and administrator, re- ley's theology. book would have exploded under such a both to disparage and to accept. For ex- ample, we are able to develop certain pro- vivalist, educator, and pilgrim. Considerable strain, but it is wrestling with just these But all these imperfections are not so cedures in marriage counseling today be- space is devoted to key issues-evangelistic questions which is necessary for the pastor much errors as inadequacies. Actual errors cause of knowledge gained through depth and his people to understand the contro- purpose, nature of the episcopal office, the are very few-as the statement (p. 60) that counseling. Furthermore, the pastor had versy-else it becomes not even a tempest problem of slavery, and relations with the term "bishop" appeared for the first time better be well trained in depth counseling in a teapot but, as someone else has graphi- other denominations. before he uses some of these other methods, in the "General Minutes" of 1787. This was cally put it, only saucer rattling. or he will not know what he is doing. Much Asbury emerges neither saint nor tyrant. the Discipline of that year. The Minutes =-Paul Hessert damage can be done to persons by using The hagiolatry and mythology which have used the term from 1785. More important is confrontational counseling without a clear plagued most writing about this Methodist the lack of systematic study of all the angles. BASIC TYPES OF PASTORAL COUNSEL- understanding of the dynamics of the per- ING. By Howard J. Clinebell, Jr. Abing- leader are blessedly absent, being replaced One is disappointed in the inadequate treat- sons with whom it is used. The pastor had by a somewhat wry but good-humored ad- ment of Asbury's travels, which constituted don, 1966. Pp. 318. $6.00. better be trained, therefore, in insight or miration which in the end verges on awe. a dominant factor of his entire adult life. The purpose of this book is to expand the depth counseling. This is basic. "No honest student of Asbury," concludes An exhaustive chronological and geograph- concept of pastoral counseling by seeking Finally, the fundamental problems of P1S- to introduce certain "new" methods. After toral counseling are not methodology, but the author, "can escape a kind of awe. One ical analysis is not to be found in this book. a chapter which is unnecessarily critical of a clear conception of who the pastor is and awful fact is his commission as he saw it; Nor do we find a careful examination of so-called older methods of pastoral counsel- what goals are harmonious with his pas- another is the way he never let it go." Asbury's life-long self-education through ing, the author, a Garrett alumnus, devotes toral relationships. Methods follow from Rudolph, whose stance is that of a friendly reading. Some books are mentioned, but a chapter to each of eleven "new" methods. this identity. The fact that a secular counse- non-Methodist, had the advantage of work- none is analyzed in detail, or even identi- lor uses a certain method does not justify Many of these methods are not really new. ing from a large body of recent scholarship, fied. Several of the major controversies and Some of us were introduced to them forty its use by a pastor. There is a real question especially the new annotated edition of issues are only briefly noted. These lacks years ago. They are more accurately de- as to what method or methods are har- Asbury's and the scribed as revivals. Recently certain per- monious with the goals and purposes of ~e Journal and Letters, His- prevent the new biography from being con- sons have sought to develop them more pastor. These are the prior questions which t?"Y of American Methodism, both irnpres- sidered definitive. Probably neither author systematically. However, the book is a good need serious discussion today. One maY SIVethree volume sets. Combined with his nor publisher intended it should be so. survey of methodology, but covering so question if all the methods of this book OWnresearch of other original documentary On a more modest ground Rudolph's are really congruous with the pastoral re- much territory the reader will have to go SOurces, they constitute a solid foundation effort is eminently successful. Asbury is beyond it to be well versed in any of these lationship. . for his narrative and interpretation. Neces- methods. The author understands this and As a call to taking pastoral counseliD~ rescued from his idolators and debunkers provides suggestions for further study. more seriously and giving it the place ~ sarily the main resource was Asbury's own alike, and presented later to twentieth cen- The book arouses a number of questions study it deserves in theological educatlo~ JOUrnal, which its author believed would tury Methodists in a believable and almost and comments. First, the search for new and in the life of the church, this boO ~bviate the need for any biography at all. appealing form. And that, dear reader, is a methodology is always good, but not for its serves a real purpose. W. ut RUdolph escapes a mere cursive para- major tour de force when you are dealing own sake. And the motivation for the search -Carroll A. ise phrase of the Journal. with a man who assumed as axiomatic that b It is clear that, for all its merits, this Methodism was the highest form of Chris- o~Okis not the desired definitive biography tianity since the days of the Apostles, and d A.sbury. The narrative portion leading who could not understand why anyone t~Wn to .1792is appallingly inadequate, al- should wish not to be a Methodist or not ~ugh hIgh points are noted. This brevity submit rejoicing to his unchallenged leader- IV led to some inaccuracies. For example, ship. e are led to believe that all the English -Frederick A. Norwood

December 1966 22 The GARRETT TOW:Ell 23 THE + + + •• + H •••• + + • + •• + + + i •••+++++ + + • + • + i •+ + •• I ••••••••• + +~ ITHE HARRIS FRANKLIN HALL I iLECTITRES • • • I arret! t ! i March 27-29, 1967 i i HThe New Humanism" 1 . :jfower ~ by ~ Roger L. Shinn ~ \ It William E. Dodge, Jr., Professor of Applied Christianity 1 Union Theological Seminary It 1 New York t I ···· i ! A new feature 01 this years program will be a series It : of three sermons by I ~,~~~~o~: :~,::::~: i + Garrett Theological Seminary t i I GARRETT 1 · · · · I THEOLOGICAL SEMINARY A limited number of Garrett dormitory rooms will be II Evanston, Illinois available to alumni. For information, write: 60201 I Mr. Vernon Gunkel Garrett Theological Seminary i Evanston, Illinois 6020 I t March 1967 1••• + • + • + • • • i • • • + • • • • • • • • + ••••• i + + + + + ++++++++ + + + + + + • + +++++-t