Methodism's Splendid Mission: the Black Colleges
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Methodist History, 22:3 (April /984) METHODISM'S SPLENDID MISSION: THE BLACK COLLEGES JAMES S. THOMAS In the past, many historians of higher education often accepted the twin generalizations that black colleges, (1) "while collegiate in name, did not remotely resemble a college in standards or facilities,"l and (2) that the history of these colleges, while probably important as early hTi'Ssionary ventures, would hardly rate complete chapters in general histories of higher education. This essay begins as a direct challenge to both points of view. Among otheT propositions, it will be argued (1) that, while the contrast between the facilities and standards ofblack and white colleges is dramatically real, it is by no means an unbroken contrast, and (2) admitting the truth of the missionary beginnings of the early black colleges, there is a much greater story of their survival and their production of a group of leaders whose quality stands high on any national standard of leadership. Indeed, the major purpose of this essay is not to argue a particular point, such as any one of the too-easy generalizations of many historians, but to tell the remarkable story of the black colleges of the United Methodist Church. The Earliest of Foundations The history of the black colleges, like that of all institutional history, J predated the founding of any particular institution. Perhaps it is important 1 for United Methodists to remember, in this bicentennial year, that the founder of Methodism, John Wesley, held very strong views about educa,. tion and the worth of every human being. It is true that he upbraided Bishops Coke and Asbury for founding a college instead of a school, but it is even more true that his life and work emphasized dramatically the need to combine a mission to the whole individual and an emphasis upon the training of the mind. After a series of difficult experiences (threat from the authorities in the State of Georgia, being lost in the woods, hunger and thirst, and violent illness), John Wesley wrote a strange sentence in his Journal. Said he, "I began instructing a Negro lad in the principles of Christianity."2 IFrederick Rudolph, The American College and University (New York: Alfred A. Knopf, 1965), p. 488. J, ! 2The Journal ofJohn Wesley, as abridged by Nehemiah Curnock (New York: Capricorn Books, 1963), p. 33. I 139 I I J _aaau;,. paYH*pw,ei,M Methodist History The sentence is out of context with anything immediately preceding or following this event. For, in his Journal for December 26, 1737, Wesley went on to say: The next day I resolved to break off living delicately and return to myoId simplicity of diet; and after I did so, neither my stomach nor my head complained of the motion of the ship.s It is a long jump in logic from instructing a Negro lad to the rigors of per sonalliving. The first sentence ofthis abbreviated journal entry may reveal as much about the man Wesley as the last. Indeed, throughout the history of Methodism, from the founders to the present day, Methodists have had a deep and abiding interest in "instructing Negro lads." Our story properly begins, then, in the twin sources of the Methodist belief about slavery and the awful devastation of mind and spirit which was wrought by this "peculiar institution" in ;,J. North American setting. -;'",jl The long story of Methodism and slavery is told in other places and is far too long to be summarized here. Competent historians have written widely on the subject. It is important,. at this point, only to state a sum mary by Bishop Francis J. McConnell: "Wesley's attitude on slavery was consistent throughout. He had from the outset of his public career called slavery the sum of all villainies and American slavery the vilest under the sun."4 It is sufficient at this point to say that Wesley's abhorrence of slavery was quite consistent with the mission to educate the "freedmen" over a century later. Wesley did not live to see the founding of any successful Methodist college in America. After the ill-fated Cokesbury College burned i~ 1795, it was some time before Methodists ventured into higher education again. Looking back on this period, one writer put it rather too simply when he said: "Methodism and the nomenclature of the higher learning did not seem to belong together."6 It is now well known that Methodism and higher learning did indeed belong together, as is clear from the remarkable group of colleges now related to the United Methodist Church. Within that general history is the story of the black colleges, several of which pre-date the later institutions of higher learning, including some of the most outstanding in the group. Ifit is true that, for a time, Methodists were slow to found institutions of higher learning, how was it that the black colleges were founded with such zeal and dedication? The answer is found in the terrible time ofuncer tainty immediately after the Civil War. Horace Mann Bond described the situation in a few graphic sentences. He said of the newly freed slaves: 3Ibid. ~Francis J. McConnell, John Wesley (Nashville: Abingdon, 1939), p. 278. ~Charles W. Ferguson, Organizing to Beat the Devil (Garden City: Doubleday and Company, 1971), p. 312. 140 .,----------- Methodism's Splendid Mission: The Black Colleges lr Stripped though they were of the very essentials of civilization, devoid even of any ex :y periences in the difficult art of independent living, the Negro slaves, once eman cipated, brought to their new official status an immense urge for progress. In their desire for advancement they followed the patterns with which they were most familiar. of The first efforts of Negroes for education were so artificial that they immediately of became the target for ridicule and scorn.6 It was into this ridicule and scorn that the Methodists came in 1866. r· The movement began as a small voluntary association of concerned per 11 sons. A call was issued for ten Methodist ministers and laymen to meet in Cincinnati, Ohio, on August 7, 1866. This was a proper place to meet 0 because, thirteen years earlier, a resolution was offered in the Cincinnati n Conference of the Methodist Episcopal Church to found a college for n black people. The resolution prevailed and Wilberforce University, the se If cond black college founded in the United States, started its work in 1856. 7 ? The university was later sold to the African Methodist Episcopal Church and remains, to this day, as one of the colleges of that denomination. Cin IS cinnati, therefore, having been the center of an earlier interest in the higher n education of black people, became also the center of this new missionary I· movement. is The minutes ofthat first meeting were instructive. Near the time for d adjournment, one of the ten persons assembled, J. M. Walden, offered a e resolution: If Resolved that the time has come for the organization of a Society for the relief and " education of the Freedmen and people of color in general, to cooperate with the Missionary and Church Extension Society of the Methodist Episcopal Church.8 it The resolution passed unanimously. Also adopted were resolutions calling for the attention of fall annual conferences to this most urgent of " l. needs-the education and relief of four million black people who, while e legally free, were still very much in slavery to ignorance, hunger~ and dis It couragement. One gift they had in large measure-and this despite the terribly dark outlook in those days: an overwhelming desire to learn and d become whole persons. l{ Once begun, the work of the Freedmen's Aid Society of the e Methodist Episcopal Church spread rapidly. The Society's report for S 1868, providing statistics for the year 1867, contained the following sum mary: S Schools: Tennessee, 17; Georgia, II; Alabama, 4; Kentucky, 3; Louisiana, 9; h Mississippi, I; Arkansas, I; Virginia, 3; South Carolina, 8; North Carolina, 2. 9 '. e 8Horace Mann Bond, The Education of the Negro in the American Social Order (New York: Prentice-Hall, Inc., 1934), p. 23. 7S ee Henry M. Johnson, "The Methodist Episcopal Church and the Education of Southern Negroes," unpublished Ph.D. dissertation, Yale University, 1939, pp. 39-43. 8Reports on The Freedmen's Aid Society of the Methodist Episcopal Church: 1866-1871, Organization Convention (Cincinnati: Western Book Concern), p. 5. /, 9Ibid, Annual Report, 1868. 141 & a waS.WAdY'E Methodist History The mission had not only begun; it rapidly became a movement. The Society was very prudent in its work. It did not assume impossi ble responsibilities at this early date. When it is remembered that the black population was 4,441,830 in 1860, even the early establishment of 59 schools might seem small for those who enrolled both as first-time kindergarten students and as grandparents hungry for knowledge. But the report stands on its own merits: We have commissioned and sustained in the above places one hundred and twenty four teachers in all, but have been able to furnish only a small proportion of the number earnestly solicited. To refuse these applications has been the most painful duty connected with the administration of the affairs of the Society. But it was our only alternative. To have incurred a heavy debt would have involved the Society in irretrievable ruin. lO v;, ;';'J. It was clear that the Society was doing as much as could be done in two years and doing it with uncommon integrity and good management.