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expedient of missionary color-line schools and colleges will no longer
be thought of.
The Congregationalist.
 NOT ON ACCOUNT OF COLOR.

EDITORIAL IN INDEPENDENT.

Professor James M. Gregory, of the Howard University, made some

capital remarks on the “color line” at the recent banquet in
Washington, in honor of Frederick Douglass. “The color line,” as he
justly said, “was drawn when the Negro was made a slave in this
country,” and the prejudice existing against him is “not on account of
color, but by reason of previous condition, his color serving to
indicate his identity with a race held as bondmen.” “This prejudice,”
he added, “is purely American. Colored men traveling in other
countries have not found color a mark of degradation. If they are
reminded of their color at all, it is by Americans they meet, who are
not magnanimous enough to treat the negro courteously even on
foreign soil, where race prejudice is not tolerated.” * * *
Let the practice of the American people be as impartially just as is
their Constitution; and our colored fellow-citizens will have no
grievances of which to complain. We congratulate them upon the
fact that the Constitution has taken them under its charge, and upon
the further fact that the day-star of a bright and promising future is
gradually shedding its light upon their horizon. The doctrine of equal
privileges and equal responsibilities will in the end lift them to the
level of an unquestioned and developed manhood; and then the
“color line” will wholly disappear.
 ONLY HALF TRUE.

A friend, who is familiar with the blacks at the South, writes us that
the statement that “the colored people prefer to be in churches by
themselves” is only half true. He adds that, so far as it is true, it is
because they either shrink from the restraints of a pure and
intelligent religion, such as that of the whites, or from the scorn or
ill-concealed toleration of their white fellow-worshipers; and that, if
sure of a cordial welcome by the whites, they do not prefer to
worship by themselves. We are glad to give publicity to this
statement, although it is contradicted by that of every one else
whom we remember to have heard speak of the matter. Is there not
another reason which tends to separate white and black Christians
into distinct churches? Do not the latter, even when assured of a
cordial welcome by the whites, usually prefer an emotional,
hortatory style of preaching which is very dear to them, but which
disturbs, if it do not even amuse, the whites? Certainly it is so here
at the North.
The Congregationalist.
 ONE DESTINY.

BY FREDERICK DOUGLASS.

There is but one destiny, it seems to me, left for us, and that is to
make ourselves and be made by others a part of the American
people in every sense of the word. Assimilation, not isolation, is our
true policy and natural destiny. Unification for us is life. Separation is
death. We cannot afford to set up for ourselves a separate political
party or adopt for ourselves a political creed apart from the rest of
our fellow-citizens.
The Independent.
 CHRIST OR CASTE.

BY H. K. CARROLL.

Shall we go into the South to exalt Christ or to surrender to caste?

Shall we go to the Negro as to a being made a little lower than man,
and reach down to him, not to lift him up to our plane, but to help
him live better and be content on his own lower plane? Or, shall we
go to him as to a brother of our own blood, unfortunate, degraded,
despised, and strive thus to save him and improve him on Christ’s
plan? If we go for Christ, we go inevitably to bear reproach, to
submit to ostracism; we go to contend against untold difficulties, to
meet with discouragements, to fail, it may be, for many years, of at
least great numerical success. * * * The secret of much wrong
thinking and wrong practice concerning mixed churches is the idea
which both Dr. Curry and Dr. Wheeler seem to regard as universal,
that the Church is a social institution. If this be once admitted, Dr.
Wheeler is right in contending that the lines of social distinction
which are drawn in the drawing-room will inevitably be drawn in the
Church. Here is a basis quite sufficient to build white and colored
churches upon; but it is just as certainly broad enough for other
social distinctions, which Methodism, of all branches of the Church
Catholic, has been the least willing to admit. Seeing, as Dr. Wheeler
sees, that the employer and the laborer, the rich and the poor, the
learned and the unlearned form different and more or less distinct
classes in society, we cannot only justify churches organized on the
color line, but we must be prepared to justify churches organized
exclusively for the rich; churches for the poor; churches for the
educated and churches for the uneducated; churches for merchants
and distinct churches for clerks. The idea that the Church is a social
institution, if rigidly adhered to, would give us a system of class
distinctions as intricate as that of India. There are two great facts
which make the whole human race absolutely equal, absolutely
without distinctive claims or advantages, before the altar. The first is
the fact of universal sin; the second is the fact of universal need of
salvation. Men of all degrees, from the prince to the peasant, from
the millionaire to the pauper, from the most profound scholar to the
most unlettered backwoodsman, from the whitest European to the
blackest African, meet in church on a common platform. They leave
their social distinctions, their rank, and their peculiar privileges
outside the church door. Here is the one place where all the sons of
God may meet and work together as one family. The Duke of
Wellington knelt at the altar with a plain farmer and received the
sacrament. “Here,” said he, “we are brothers.” The Church is
associational rather than social. It exists in society, is formed from
society, and exercises the most powerful influence on society; but its
province is neither to break down nor build up distinctions in society.
It may inculcate principles, which men and women will carry into
their social relations, for the cure of such evils as may exist in
society; but it is not its province as an organization to form and
regulate society. Its distinct work is to draw all men to Christ and
help them to live a righteous and useful life.
The Independent.
 THE CHRISTIAN LEAGUE.

BY REV. WASHINGTON GLADDEN, D.D.

“This company must be a clean one, and there is no lack of sound

and reputable men in our churches.”
“How about the colored brethren?” queried Mr. Strong.
“The colored brethren must be left out,” was the answer, “not for
social, but for ecclesiastical reasons. One of the first duties of this
league of ours, if it ever gets into operation, will be the suppression
of these colored churches. When the colored people abandon their
own organizations, and join the other churches, they may come in
as representatives from them. We will have no color-line in the
Christianity for which this club stands. I’ll go as far as any other man
in fraternizing with colored men; but with colored churches, never.
The sectarianism whose only basis is the color of the skin is the
meanest kind of sectarianism.”
The Century.
 IT DECIDES NOTHING.

BY REV. D. M. WILSON.

We are told that the colored prefer to be by themselves. Were this

true, it would decide nothing as to the proper method of church
work. The several castes of India would have preferred to remain
separate even after nominally embracing Christianity; but this could
not be. Among Christians there is but one fold and one Shepherd.
The very object of religion is to make men one in Christ and one in
Christian fellowship. If this be not done, nothing is done to any good
purpose. Our separate schools and separate churches have during
the last eighteen years done more to separate and alienate the two
races than two hundred and forty years of slavery had done. In the
times of slavery both races were in the same churches. Why not
now? One thing is too plain for an honest man to deny, and that is
the fact that, had the whites treated the colored during these last
years with the same courtesy that they extend to a Roman Catholic
Irishman and his children, we would never have heard of a colored
school or that ecclesiastical monstrosity, a colored church. The
results are disastrous to both parties. The colored are left to
themselves and the blind lead the blind. Nine-tenths of their
preachers have no more fitness for preaching than they have for
lecturing upon fluxions. Were one of their churches of average
capacity for senseless noise and uproar within earshot of my
residence, I would regard it a number one nuisance. But it is not
their fault that they are by themselves. A brute only moderately
domesticated soon understands when he is not welcome, and acts
accordingly. When slavery had disappeared, the colored saw but too
plainly that they were not welcome any longer in their old churches,
and they went forth into a darkness deeper than they had before
know.
The Independent.
 MORE AT HOME BY THEMSELVES.

REV. JAS. H. FAIRCHILD, D.D.

The colored church came into existence not because the colored
people were not welcomed to all the other churches, nor because a
separate organization was desired by those who had been most
favored with education and culture, but because considerable
numbers of them felt more at home with a style of service and
instruction more like that with which they had been familiar.
Oberlin, the Colony and the College.
 WHITE AND COLORED CHURCHES.

BY C. L. GOODELL, D.D.

Having lived over ten years in a Southern State and been an

interested observer of colored people and a sympathetic helper
wherever I could be, I feel a deep interest in the settlement of this
question concerning the mixing of the races in the churches.
Whenever there is a call for a church of Christ, let the brethren come
together and organize it, and start it off with all the wisdom given
them, as to location and other practical matters. It is a little republic
ordering its own affairs, with whatever fact and counsel it may seek
from sister churches. If it be a colored church, let it take in whatever
white Christians may come to its door, in case it would take in a
colored Christian applying under similar circumstances and of the
same Christian character and fitness. Not many white Christians will
come; some might, owing to their peculiar relations to the church, or
to the neighborhood, and so on.
If a white church be organized, let it receive whatever colored
Christians may knock at its door, in case it would receive white
Christians applying under similar circumstances and of the same
Christian character and fitness. Let that be the rule. There are
always individual cases which must be settled each by itself. Not
many colored people will come; some might, owing to their special
relations to the church or some member of it, and so on. This law is
fundamental in God’s order of society. It applies to Chinamen and
Indians and all races in our communities. Take them as they come.
Not many will come. They prefer to be together; and it is better they
should be as a general thing. * * * Colored Christians ought to have
free access and welcome to white churches. As soon as they find out
that they are really loved and esteemed, and can come into white
churches as brethren, they cease to desire it. They are happy and
helped by this knowledge; but they would rather worship together,
just as every other race would. They love to exchange fraternal
salutations and have many interests in common; but in the regular
work and worship of church life they choose to be one of the distinct
branches of the great body of whom Christ is the head. I know this
from years of practical experience.
The Independent.
 THE COLOR LINE IN CHURCHES.

There is no place in the country where the question of the color line
can be so easily and so fairly tried as in Washington. Here is a
population of 60,000 colored people, with sixty-five colored
churches. There are also in the District 124 white churches, nearly or
quite all of them having one or two colored members, generally the
sexton and his wife. But every colored adult in Washington knows
that the Congregational Church is the only one in which he stands
on an equal footing with his white brethren and sisters, as their
great leader, Frederick Douglass, told them, “only one church in the
national capital over whose doors is the beautiful inscription,
‘Freedom to worship God without distinction of color.’” And the
pastor of that church, Dr. Rankin, is as much beloved and as much
trusted by the colored population of this city as a man can be. And
the leaders of the colored people all come here. Hon. J. M.
Langston, United States Minister to Hayti, Hon. B. K. Bruce, ex-
senator and now Registrar of the Treasury, the professors of Howard
University and a few others come; and yet I doubt if there are two
dozen colored members in this church. There are two colored
Congregational churches in Washington without a white man in
them, and to them all the colored Congregationalists go. Nor is it to
be wondered at. To the great majority of them the preaching would
be over their heads. Their education and position in life deprive
them of meeting their white brethren on an equality in parish or
prayer meeting. They naturally go by themselves, not that they are
forced to, but because they prefer it. The emotional demands of
their nature are not met in the cooler atmosphere of the white man’s
religion. And so it must be throughout the South. Each race will for
the present prefer churches of its own color. If two churches are
formed in one place at the same time the whites would not care to
sit under the imperfect education and narrow compass of thought of
the colored preacher, nor would the darker portion of the audience
enjoy the more cultivated sermons or prayers of the whites. Until the
average education of the black is more advanced let them keep
separate. The mixing of the races is sure to come, but it will require
generations to do it. All the present can do is to offer them open
doors. If they decline to enter it is their own action. But with
growing wealth, with education equal to that of their white
neighbors, will come social intercourse, and not till then.
W. R. H. in Congregationalist.
 RESOLUTIONS OF A. M. A. AND A. H. M. S.

At the recent annual meeting of the American Missionary

Association, held in Cleveland, O., a petition was presented
requesting the appointment of a committee to report on the policy of
the Association in regard to race or color prejudice in the support of
schools and churches. As the Executive Committee, to whom that
petition was referred, are entering upon enlarged church work in the
South, they feel called upon to take early action on this petition, and
make the following announcement:
1. That in accordance with the New Testament doctrine upon which
the Association was founded, and by which it has from the beginning
been governed, that God has made of one blood all the nations of
men, we reiterate the rule, which we believe that fidelity to Christ
requires, that all our churches and schools shall open their doors
impartially to persons of every class, race and color.
2. That in obedience to the same New Testament doctrine, we shall
require that all churches aided by us shall unite with neighboring
churches of the same faith and order in Christian fellowship in the
same conferences or associations, and in church councils, and in
other usual means of fraternity and fellowship, making no
distinctions on account of race or color.
3. That this Association will not enter upon any new church work in
any city or town where the American Home Missionary Society has
already established a church work, without previous conference with
the officers of its sister society.

The American Home Missionary Society is taking steps to enlarge its

work in the Southern States. Recent statements and inquiries having
been made which show a misapprehension, on the part of some, of
the methods of its work in that part of the country, the Executive
Committee deem it proper to state: That the American Home
Missionary Society still adheres to its long-established usage in
declining to aid in the support of a missionary to serve any church,
whether in the South or North, which refuses to receive to its
membership any applicant, solely on account of color. That it still
expects, as it has from the beginning, that any church, wherever
situated, that receives its aid in supporting a minister, will unite with
the association, convention, or other ecclesiastical body of the
denomination within whose bounds he is appointed to labor; and by
participating in councils, conferences and other customary
gatherings for mutual help and edification, will show its Christian
fellowship with other Congregational churches. And that, in case of
proposals to form or aid churches in cities or towns where the
American Missionary Association has organized missionary
operations, this society will not enter on such work without first
corresponding or conferring with its sister association.
 A MISTAKEN POLICY.

BY REV. W. HAYNE LEAVELL.

This is my deliberate conviction, based upon such knowledge of the

Southern People as comes from the fact of having been born and
bred among them, and from my observation among the more
cultivated families that go there from this region.
You will permit me to say, therefore, that in my judgment the
proposed policy of our societies is a mistaken one. Most of the
reasons that influence our brethren who guide the policies of these
missionary organizations I have considered, and largely sympathize
with their spirit; and if the plan were practicable, I would see no
Christian reason why it should not be carried out. But if we desire to
secure a foothold for Congregationalism among the respectable
white people of the South, and enlarge our borders in that direction,
we must adopt the only policy that will gain this end, and have
churches composed predominantly, if not exclusively, of white
people, as well as churches composed mainly of black people for the
blacks.
We may argue against caste in the churches of Jesus Christ, and
resolve that we will not be a party to its perpetuation anywhere
under the sun. Very well, then we must not hope for a successful
propagation of our denominational principles among the ruling
classes of the South, for they will not enter into church relations with
the colored people. After the churches are separately organized, and
while they are separately maintained, they will affiliate in
associations and conventions, but the limit will be drawn at the line
of the church. However unrighteous, this is a stubborn fact—and
anybody who has good knowledge of the Southern character will
know that it is to remain as stubborn for all time to come.
Mixed churches among us, where colored people are comparatively
few, and in the South, where colored people are so numerous, are
very different things. For among us the predominant element in the
churches will remain predominant, and it is an easy matter for 500
white Christians to associate with five of another race and color. But
for 250 white Christians to associate in churches on equal terms with
250 “colored” Christians is another, and by no means a comfortable
thing. Before the war, negroes and their masters were in the same
churches and enjoyed the association, but the negroes sat in the
galleries, and in other ways were not put upon an equality.
 WHO SHALL WORK SOUTH?—THE QUESTION STATED.

BY REV. L. W. BACON, D.D.

A gravely important and difficult question as to the future policy of

the Society (A. H. M. S.) was submitted in behalf of the executive. It
was one technically within the competency of the executive to
decide, but too important to be so decided, without larger counsel:
Shall the Society’s system of operations with missions and
superintendencies be extended over the Southern States? In favor of
this measure are urged (1) the desire to make the field of the
Society’s work co-extensive with the nation; (2) the duty we owe to
white people, as well as black, at the South; (3) the alleged demand
for the Society’s aid to communities of Congregationalists who have
moved to the South. Against it are (1) the measureless inadequacy
of the Society’s present or probable resources for the urgent instant
demands of its present field; (2) the wastefulness of organizing and
supporting a second system of superintendencies over the field
already occupied by the superintendencies of the American
Missionary Association, and the chances of friction or collision
between the two systems; (3) the impossibility of drawing any line
of demarkation between the two systems of missions on the same
ground, except a color line: the emphasizing of the color line, in the
most obtrusive and offensive manner, not only by two orders of
missionaries, one to whites and one to blacks, but by two orders of
mission churches, one for black people in which whites shall be
tolerated, and one for white people where blacks shall be tolerated
with not so much as a common superintendency to co-ordinate
them; and thus the danger of indelibly fixing the color line, fortifying
it by new vested interests, and defeating any kindly tendency toward
the effacing of it from the Christian Church. Such considerations as
these led the congregation (we can hardly say the Society), after
deliberation and debate, and especially after the very able speech of
Mr. Blakeslee, to decline committing itself to this great and not easily
revocable step, and to leave it for a year’s consideration, and though
a later and less considerate vote was obtained in a form which
seemed to throw doubt upon this decision, nevertheless the
reluctance toward the new policy was of such a weight and
character that a prudent executive may be trusted to keep it in view
and move with caution, in a matter that does not press for instant
action.
The Advance.
 A QUESTIONABLE PROCEDURE.

BY REV. HORACE BUMSTEAD, D.D.

The American Missionary Association and the Am. Home Missionary

Society have both announced their purpose to enter upon enlarged
church work in the South. Is it not questionable whether it is best for
the Home Missionary Society to enter the Southern field at all? Does
that Society propose to do the same broad work for all races and
classes which the A. M. A. aims to do, and in good measure has
done? If so, why duplicate missionary machinery for this region? Or
is it proposing to do a work less broad, and if so, are its friends
ready to support it in so doing?
The Congregationalist.
 THE OHIO IDEA.

RESOLUTION OF CONGREGATIONAL CONFERENCE AT AKRON.

Whereas, During the past twenty years the work of the

Congregational churches for the needy millions of the South has
been performed in a manner that is fast winning the respect and
sympathy of all classes; first, by its being based upon Christian
needs without too evident attention being paid to denominational
advantages; second, by its uncompromising fidelity to Christian
principles in respect to the spirit of caste;
Resolved, That we, the members of the Congregational Association
of Ohio, do earnestly deprecate the adoption of any permanent
policy by which Congregational churches shall be established in the
South, practically, though not professedly, on the basis of what is
called the “color line;” and that in our judgment two distinct
Congregational Societies, the one working mainly for the white and
the other for the black race, in the same field, will inevitably tend to
perpetuate race prejudice, set at variance Congregational brethren
themselves, and so defeat the end of true religion.
 WHAT IS A COLOR-LINE CHURCH?

BY PROF. C. G. FAIRCHILD.

The State Conference of Ohio recently protested against the

establishment by Northern missionary funds of churches based
“practically, though not professedly, upon the ‘color line.’” What is a
color-line church? A church at the North composed largely or
exclusively of colored members, following naturally a race line of
cleavage, as do the Irish or German, is not in this sense a color-line
church. Most white churches at the North have only white members;
but probably there is not one of them but would receive a colored
member without hesitating in the slightest about his color. These are
not color-line churches. There are many important white churches at
the South that have had for many years colored members; but the
colored members must wait for the communion until the whites are
served, and must occupy special seats. Such churches are color-line
churches. Churches at the South composed of blacks, with a few
white teachers and their friends, who would welcome with tears of
gratitude any Southern white families who would show their love
and sympathy by identifying themselves with them are not color-line
churches. A church at the South, composed of whites, in the midst
of a large colored population, or in close contiguity with a church of
kindred organization and sources of support, and where the advent
of the first colored member would be deprecated, not welcomed, is
a church based practically, though it may not be professedly, upon
the color-line. * * * * *
It is always wise to consider facts. The first fact is that this color
distinction is the most potent factor, politically, socially and
religiously, in Southern society. This should dominate every plan for
Christian effort at the South as much as the existence of the rebel
army dominated plans for the “On to Richmond” during the war.
In the ultimate solution of Southern problems, natural race lines of
cleavage may largely prevail; but it lies within the realms of
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