The American Missionary, Vol. XLII. April, 1888. No. 4. by Various
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Various >> The American Missionary, Vol. XLII. April, 1888. No. 4.
Leaving out the meanness of this, has anyone read anything published
lately more ridiculous? It is not necessary to quote the professor's
public reply. It simply claimed the right of manhood and common sense,
and doubtless left the _Constitution_ wondering how a man capable of
making it appear so foolish could yet descend to such depths of
ignominy as to teach people whose ancestors came from Africa, the
unpardonable sin of singing praises to the Author of their being. To
what deeps some will descend! Why should colored people add to the
criminality of being born black, the fearful temptation of pay in
advance to one who could teach them while he had pupils who had the
merit of having been born white?
This was really transpiring in the city of Atlanta several days in the
month of February in the year 1888, and was in successive issues of
the _Constitution_, which shows among other things that there is
latitude, if not longitude, at a Brooklyn New England dinner.
Meanwhile we think we hear Uncle Rastus quoting the prophecy, "The
morning cometh and also the night," but he can't help laughing because
it is "awful funny."
* * * * *
THE EDUCATIONAL WORK IN THE SOUTH.
BY REV. W.F. SLOCUM.
We may remember at the outset that in this matter of the education of
the Negro we are treating a question which must be considered, to a
certain extent, ethnically. We are dealing with a people with race
peculiarities: but it seems to me that it is very useless to ask
whether we are training an inferior stock. There was a time when the
Anglo-Saxon stock was far inferior {96} to its present condition. We
ourselves are not enough removed from heathenism and barbarism to
become very pharisaical.
Here is a race with its idiosyncrasies, and its peculiar latent
possibilities, which we cannot know until Christian education has
unfolded them through many years. We ought not to wonder that in many
respects this people is yet in its moral and intellectual infancy; but
who dares say that it has not a future before it, with its statesmen,
its poets, its painters, its men of letters; that it is not to have
its own peculiar literature, its art, and even its own characteristic
religious expression, just as marked and important as those produced
by any other race? Certainly we have as much reason for believing it
as that the Teutonic race of the second century should produce its
Goethe and its Schiller, its Kant and its Hegel, its Luther and its
Melanchthon; or that the Frank of the fifth century should develop its
Victor Hugo, its Lamartine, its Madam de Stael; or that out of the
barbarism, the cannibalism, the paganism of Norseman, Briton and
Saxon, there should come Shakespeare, Spencer, Macaulay, Browning and
Gladstone. And we may not have to wait as long; for in spite of
slavery's binding chain thrice drawn round his soul, the American
Negro has been absorbing during the past from a civilization which has
been fitting him somewhat for the large Christian movement of the
present. We are working for a people which in all probability will
form at least one-eighth of our whole population; and we have the
problem of lifting them as a race up into Christian enlightenment. The
dark skin is growing darker. There will be less and less of
intermixture of blood between the two races. Hence all study of this
educational question must have in view the large moral and
intellectual enterprise of dealing with a race as a race. I believe
that there is nothing in all history to compare with this opportunity
which has come to our very doors. Here is a nation in our land and
with it every perplexity, every difficulty, every embarrassment, and
also every encouragement, every hope, and every inspiration for work,
that can appeal to any foreign missionary. Here is this God-given task
laid at our very thresholds and with all the sentiments of patriotism
and Christian devotion urging us to our large privilege.
What the race needs now is right leadership, and for many years to
come we are to equip men and women religiously and intellectually,
who, in home, in church, in social and business life, will be moral
and social leaders. And by this power of leadership I mean something
far other than those foolish conceits which have taken possession of a
few who have touched only the surface of the new life that is coming
to this people.
I have rather in mind leaders who shall have that moral and
intellectual fitness which produces reverence, earnestness and
humility, leaders who can draw their people away from their
foolishness, weakness and self-consciousness into the larger life that
is possible for them. Without a {97} doubt, what is needed is true
leaders, and I wish to show where these leaders are now demanded.
Before the war, the South knew nothing of the benefits of public
schools, and the private school was in harmony with its social and
political conceptions; but of late, and especially during the last
decade, a remarkable change has taken place which is doing as much to
affect the whole Southern problem as anything that has occurred there
during half a century. It is a movement in the South, which, however
imperfectly it has been developed as yet, has come to remain, and will
ultimately affect every institution, social, political and religious,
in our section of the country.
_It is now being recognized in every Southern State that free
government is based upon a public common-school system_. It has taken
two decades to incorporate this public school policy upon Southern
institutions, but it has now the evidence of permanency and it is
offering to Christian philanthropy an unparalleled opportunity, such
as God seldom gives to any people, and one which should rally the
churches as never before in support of the great enterprises of the
American Missionary Association.
There has been forced upon the New South the conclusion that the best
way to increase its wealth is to increase the number of educated,
intelligent producers, and with this conclusion it realizes that it
cannot afford to let two million colored children grow up in hopeless
illiteracy. It perceives that its very institutions will be imperiled
by such a condition. I have through personal interviews with leading
educators in a recent trip through the South, by correspondence and by
a careful examination of documents and reports from nearly all the
Southern States, undertaken to find just what is being done at the
present time in the public colored schools of the South.
The significance of this public school movement will be understood
when it is remembered that the acceptance of the idea that the
constitution of a free State rests on universal education, marks a
great change in theory; that this has come against the opinions of the
old Bourbon party, which never forgets, and, it is to be feared, never
learns; whose political economy is represented by the expression,
"keep the negro down"; which regards his enfranchisment as a political
outrage and his education as a mistake and a failure; that it has
risen in the face of the poverty of the South and in the midst of its
most intense prejudices. For when the new educational movement began,
the property and a large part of the intelligence belonged to the
opponents of the new educational policy, but now, in the words of a
prominent Southern gentleman: "The conviction has become very deep
that in the altered condition of our people the only hope left us is
to do all that can be done towards elevating the masses irrespective
of race." This certainly represents a tremendous transformation.
Without stopping to trace the causes that produced it, or even the
large place the American Missionary Association work has in it, let me
simply quote from {98} a Southern Christian man, whose sympathies are
full of prejudice against the North, but who has wakened with the
awakening of the New South.
Writing of the educational movement, in a recent book, he says: "Not a
few of the best men and women of the North have come to teach in these
institutions for colored youth: their motives and their work have not
always been understood, but the Great Day will make manifest how they
have been constrained by the love of Christ, to spend years in work
which has had many discouragements." ('The New South' by J.C.C.
Newton.) A few statistics may give some general idea of the extent of
this movement.
The State of Alabama has 104,150 colored pupils enrolled in the public
schools. It pays an average of $25.97 per month to nearly 2,000
colored teachers, and expends altogether $198,221 upon these colored
schools. Georgia has 49 per cent. of its negro school population
enrolled; that is, 119,248. In 1871, this State had 6,664 only in all
public and private colored schools. Its teachers of this race now
number 2,272. 40,909 colored children are enrolled in Louisiana, with
672 negro teachers, who receive an average of $23.73 per month.
Mississippi had last year 154,430 colored scholars. It employed 3,124
colored teachers who receive an average of $28.73 per month. North
Carolina enrolled, in 1886, 117,562 colored pupils, employed 2,016
teachers of the same race, paying them about the same as its white
teachers, $23.38 per month. The colored school population of Tennessee
numbers 158,450, of whom 84,624 are enrolled in her 1,563 common
schools, which are taught by 1,621 teachers of the same nationality. A
county superintendent voluntarily adds: "I should do our colored
teachers an injustice not to speak of them. Most of them are earnest,
zealous workers, doing all in their power for their race."
Turning now to Texas we find that this State has nearly doubled its
enrollment of colored pupils in three years, which now number 62,040,
with 1,696 licensed colored teachers who receive on an average, $41.73
per month. Virginia has 111,114 out of a school population of 265,249
with 1,734 colored teachers who receive $28.65 per month.
That is, in eight representative States there are eight hundred
thousand colored pupils who are now being trained by over fifteen
thousand teachers of the same race. Now the simple but grave question
that every Christian patriot ought to ask himself is, "What kind of
teachers are these, and where are they to come from in the future?" I
asked that question of a gentleman who of all others ought to be able
to answer it correctly and he replied, "Nine-tenths of these teachers
come from the missionary schools, and of these nine-tenths, more than
one-half come from the institutions of the American Missionary
Association." Now we can understand the truthfulness of the testimony
of the Rev. J.L.M. Curry, D.D., the distinguished agent of the Peabody
Fund, who says: "The most that {99} has been done at the South for the
education of the negroes has been done by the Congregationalists. The
American Missionary Association and those allied to it have been the
chief agency, so far as benevolent effort is concerned, in diffusing
right notions of religion, and in carrying education to the darkened
mind of the negro."
Here is the large door that God has opened for us, and through which
we are reaching this people, and in a still larger degree may carry
the truths of the Kingdom of God to them. What they need most of all
is light. Give them that and the question of rights will take care of
itself. When I was in New Orleans last May, President Hitchcock, of
Straight University, pointed out to me in his office a pile of
letters, which, he said, were applications for teachers for these
public schools, and those which he showed me represented the number of
applications which he was not able to fill. And yet he is compelled
every term to turn away scores of young men and young women seeking to
fit themselves for just this work, because there is not room for them
and because there are not funds to care for them.
As to this new movement in the South, I do not conclude that more than
the first step has been taken, exceedingly important as that step is.
Many of the schools as yet are in a wretched condition. The buildings
in the rural districts are small and rudely built, and many of them
are positively unfit to be used as school houses. There are neither
maps, nor charts or other appliances for the teacher's use in his
work, and in fact everything about these school houses is of the most
primitive type. The school year often does not exceed four months, and
many of these teachers are altogether unfit for their tasks.
Are we to think the time has come to withhold our support and our
prayers from this great work? Was there ever such an opportunity
offered to any land as this which is presented to the Christian
philanthropy of our own?
I might tell of the needs of the cabin home life as I have seen them
in these States, how the scholars from Christian schools are the
leaven that is slowly transforming this, the greatest of all human
institutions; how while from one-quarter to one-half of the colored
population is progressing, gaining in education, property and
character, there is another large part of the race that is either
stationary or sinking into more miserable conditions. Are we seeking
for paganism to battle with? Here it is in our own proud land. Do we
want the opportunity of Christianizing a nation? Here it is; and with
possibilities just as marked as those of any people that ever ascended
the scale of intelligence and Christian morality.
The problem of the New South is not merely one of successful
railroads, of busy factories or of paying plantations, but much more
is it one of upright, wise, Christian manhood and womanhood. This is
the work to which we are most truly called of the Eternal Father.
{100}
Nobly has the American Missionary Association entered into these
labors; but believe me, there is a larger work before it than it has
yet accomplished.
* * * * *
THE SOUTH.
LETTER FROM AN EVANGELIST.
After my return from England for another winter's service in Gospel
work among the people of the South, I began at
WASHINGTON, D.C.
I had promised Rev. G.W. Moore last winter, before sailing for my home
in England, to assist him in special religious effort. From the very
commencement of the meetings a good spirit was manifest, which
deepened day by day until forty or more persons professed faith in
Christ, young and old being reached by the power of the gospel. One
man sixty-one years of age surrendered to the overtures of God's love
and received Christ as his Saviour. Another of seventy-five years was
pointed out to me as a hardened sinner. When approached he was full of
self and reason, "I don't believe in mourner's benches and such like;
do you think my going there will make me a Christian or do me any
good?" "No, but it will show the people you are intending to make a
start for Heaven, and it will enlist their sympathy and prayers," I
replied.
Finally he knelt with me in the aisle with his head bowed on the end
of the seat while I prayed. Soon the big tears were dropping from his
eyes and he went home that night under conviction. The following night
he returned. He was again prayed for, but went away undecided. The
next night as soon as inquirers were given an opportunity to present
themselves for prayers he was the first to respond, and the sinful man
of seventy-five years had yielded his heart to Christ, and could sing
from his heart "Happy day, when Jesus washed my sins away." His wife,
who was present, rushed forward, and tears of joy ran down their
cheeks. Scarcely a dry eye was to be seen, while above all there was
joy in Heaven over another sinner saved. Deacon R. came to me
afterwards and said, "Why, did you ever see what a change in the man
in three days, and at last how he 'caved in.'"
Ten persons made profession of their faith, in January. Two of these
were teachers in the public schools. There were four conversions in
one family. Since these meetings, many extra services have been held,
with fruitful results. There are family altars where none before
existed. The work in Washington under Mr. Moore is very hopeful. My
next point was
SELMA, ALA.
which I entered full of hopes as to successful meetings, and was not
disappointed. {101} During my stay there, lasting three weeks, sixty
professed to be converted. Most of these, through the efforts of Rev.
C.B. Curtis and his wife, were formed into a "Children's Band," while
others joined the churches. This is a most important feature in
pastoral work, where the majority of the converts are children. They
need to have something that will help them in their spiritual and new
life and which may be instrumental in preserving them from
temptations, snares and pitfalls, laid to entrap them by the enemy of
their souls.
I never before realized how easily people are led away by false
teachers, nor saw so manifestly brought out the fulfillment of the
Scriptures, [2 Pet. ii, 1] "But there were false prophets among the
people, even as there shall be false teachers among you, who privily
shall bring in damnable heresies, even denying the Lord that bought
them, and bring upon themselves swift destruction. And many shall
follow their pernicious ways; by reason of whom the way of truth shall
be evil spoken of."
A man calling himself a "prophet" and a "faith doctor" had been for
some time experimenting upon people, both white and black, and
professed to cure them of all their ailments. He had been holding
meetings in a cottage weekly, and had gathered many followers, who
were, alas, for the most part professing Christians. He announced that
on the following Sunday he would hold the passover feast, burn the
Bible, and, in plain words, would do wonders, the like of which had
not been heard of for years. Accordingly, on Sunday morning, with a
few of his followers, he came to the house of a Negro, and during the
ceremony commanded a white woman to place her head on the table and
offer herself as a sacrifice. She refused, upon which a Negro woman
laid her head upon the table. He immediately raised an old cavalry
sword and, with one blow, nearly severed her head from her body, and
then commanded that they should "drag her out at once and put her with
her feet towards the East and she will rise after three days."
Soon there was a cry of murder raised; the false prophet was arrested
after a struggle, and he, with a number of his followers, was safely
lodged in the penitentiary, where it is to be hoped he will at least
be kept from cutting off any more women's heads. Oh, how great the
need of faithful men to lift up their voices like a trumpet, and spare
them not, and show to these needy people, so religiously inclined, the
way of truth!
TALLADEGA COLLEGE
was the next place visited. Beginning the New Year, which is usually
the "week of prayer," for two weeks the "old, old story" was told on
every night among the resident students and scholars. At other times,
services would be held in the Cassidy school in the morning, or in the
afternoon, as school duties would permit. The Theological class, as
well as the teachers and faculty, interested themselves greatly in
seeking to win the unsaved to Jesus. Following out the teaching of the
New Testament, the students {102} went out two and two in the
surrounding neighborhood, calling at the homes of the people,
conversing and praying in the family. They often returned with great
joy to tell of the success and kindness they had met wherever they
went. I am thankful to our blessed Lord to be able to report that not
only forty or more of the young people were converted but also that
professing Christians were strengthened in faith, all promising to do
what God had required of them and to go to their respective homes,
some of them hundreds of miles away, to make known a Saviour's love
and to carry light as far as possible in the surrounding darkness.
While here the Macedonian cry was heard from
JENIFER.
I went there for a brief service. The first night the church was full,
although the weather was stormy. The spirit of God brooded over the
meeting and five came forward for prayer. The next night still was
unpleasant, yet some of the congregation came several miles, and at
the close eleven inquirers asked for prayers. A brother in the
congregation rose, and, in pleading terms, his voice faltering,
begged, "Oh, brodder, please do stop wid us; see de mourners; see de
work de Lord is doing; please you brodder don't go away and leab us."
After such heartfelt words I could but stay all the week, when sixteen
professed to have accepted Christ, or, as they put it, to have "found
religion."
Miss Smith, at her home for motherless girls, is doing a noble work
here. Rev. J.B. Grant is highly respected by all in the village and
has a good name, which is worth more than great riches.
IRONATON
was the next place visited. It was exceedingly muddy and dark, yet the
people came out well. At the close of the first meeting the
congregation arose _en masse_ and asked that I would remain a day
longer, which I did.
MARION, ALA.
I went to Marion with some doubts upon my mind as to the results. The
first evening after my arrival I was very sick and threatened with a
severe attack of chills and fever, but I was helped to strength enough
to preach with difficulty. Twenty-five inquirers asked for prayers.
Some that night became "new creatures in Christ Jesus," and every
night as the meetings progressed the interest deepened and spread,
until other churches were reached by the influence and their services
given up that their members might come to our church and share in the
work and blessing. Every night large numbers of seekers came to
Christ. On one night twelve expressed their faith in a new life. Among
the many inquirers was one who for twelve years had been an anxiety to
her friends on account of her state of mind, and her conversion caused
great joy in the church.
Short morning meetings were held in the various schools in the town,
and in a town-school seventeen seekers found the Lord Jesus precious
to {103} their souls. Up to this time, during two weeks, more than one
hundred profess to have been converted.
I am happy to report that now, with the exception of two or three of
the students, all in the new A.M.A. school have been reached by the
gospel and are rejoicing that God's love has been shed abroad in their
hearts. This blessing can be traced in a great measure to the faithful
Scriptural teaching which Rev. A.W. Curtis and his devoted wife had
been giving previous to my coming among them, prayer meetings having
been held in the church for some time beforehand, and women's meetings
at the pastor's home, led by Mrs. Curtis, thus preparing the way for
the nightly preaching of the gospel. I go next to Mobile.
JAMES WHARTON, Evangelist.
* * * * *
THE CHINESE.
RESULTS THAT ELUDE THE STATISTICIAN.
BY REV. C.T. WEITZEL.
There are some effects which cannot be put into statistics. A boy's
progress in a study is but imperfectly declared by the monthly report
or the examination "stand." Much of the work accomplished in a Chinese
mission school, is impossible to tabulate. Like the marvelous
clearness of the atmosphere in Santa Barbara on a bright morning after
a night of rain, it quite eludes the statistician.
But effects may be felt, though we cannot represent them by figures.
Go with me some evening through the Chinese quarter of our city; note
the faces of the loungers in every door-way and at every corner. Watch
the expression, or the want of expression, in these stolid, brutal,
repulsive faces of opium-smokers and gamblers. Then step over with me
to the Chinese mission-house two squares away. Before you enter, look
in through the half-open door and take a survey of the scene within.
The room is well-lighted, and contains, among other things, two long
tables, a dozen benches, a cabinet organ, and a few chairs. The walls
are bright with Scripture texts and illustrations from sacred history.
About fifteen young Chinamen are seated at the tables, all reading and
studying aloud in true Chinese fashion. Just as you enter the teacher,
touches the bell. Books are closed and all take seats on the benches
in front of the organ. A Chinese evangelist is present, and while he
makes an impassioned address, accompanied by most expressive gestures,
you are free to study the faces upturned to listen. What a contrast to
the faces you have just left in Chinatown, idly staring at the
passer-by, or, vacant of all interest, staring at nothing! At a glance
you perceive effects which must be seen to be appreciated. You feel
that not only is the whole atmosphere of this place essentially
different {104} from that of the Chinese quarter, but there is also an
essential difference between those who frequent the one and the other.
Socially, intellectually, spiritually, the Chinese mission-school does
its beneficent work. It must be borne in mind that the Chinaman in
California is away from home. He is exposed to all the temptations of
a stranger in a strange land, removed from the restraining influences
of a community where one is known. Subject an equal number of men of
any other nation to this severe test, and I doubt much if they would
bear it as well. The mission school serves the purpose of a strong
social support. So far as possible it takes the place of a home. It
practically separates its attendants into a community by itself. It
does much to keep them from contact with their vicious countrymen in
Chinatown. It does much to bring them into contact with those whose
influence upon them will be good. It does much to furnish a healthy
social atmosphere in which to pass the hours of the afternoon and
evening, which every Chinese servant is at liberty to spend as he
will.