Part 5

We are impressed with the call in the Secretary’s Annual Report for enlargement. With the added facilities now providentially given and soon to be enjoyed, in the shape of new buildings at Austin, New Orleans, Nashville, Tougaloo, and Atlanta, there is a necessity for larger contributions for the education of the increased numbers to be accommodated. Similar facilities are loudly called for by the growth of schools at other points, and the Report suggests the need of new schools in Kansas and Arkansas. We cannot forget that the second grade of education will not be complete till these institutions are properly endowed, and the students, coming out of poverty-stricken homes, receive annually, either from scholarships or personal gifts, the small sums necessary to supplement their own earnings, and so to make their education possible.

Especially do we recognize the need at this juncture, of more efficient theological training. Our church work cannot prosper unless educated colored men are raised up to act as missionaries and pastors. The theological training now given, is, from the want of proper facilities,—with the exception, perhaps, of the work at Howard University, where the Presbyterians share in the support of the department,—of the most meagre and unsatisfactory character. We greatly wish that some large-hearted Christian givers might find it their privilege suitably to endow the theological schools already existing, that they might become, in all respects, for the colored students of the South, what Andover, Chicago and other similar schools are for the white students of the North.

Respectfully submitted by your Committee.

ADDISON P. FOSTER, _Chairman_.

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CHRISTIAN EDUCATION.

REV. ADDISON P. FOSTER, JERSEY CITY, N. J.

We have all noticed that of late public attention has been much drawn to the need of universal education in this land as a means of national safety. That book to which reference has been made several times in this meeting, and which every thoughtful man must read if he would inform himself in regard to the trend of popular thought to-day, “A Fool’s Errand,” by Judge Tourgee, concludes with an argument for the need of national education in these words:

“The remedy for darkness is light; for ignorance, knowledge; for wrong, righteousness. * * * Make the spelling-book the sceptre of national power. Let the nation educate the colored man and the poor white man, because the nation held them in bondage and is responsible for their education. Educate the voter because the nation cannot afford that he should be ignorant. * * * Honest ignorance in the masses is more to be dreaded than malevolent intelligence in the few.”

To the same effect are the words of our honored President Hayes, in his speech at Canton, Ohio, on the 1st of September last: “Ignorant voters are powder and balls for the demagogues. In the present condition of our country, universal education requires the aid of the General Government.” * * * * * *

Education, then, is called for. But the danger that specially attacks us is in the South. * * * There is more than twenty per cent. of illiteracy all through the Southern portion of our land. * * * But this illiteracy is largest, unquestionably, among those who are black. It has been stated that in one of our Southern States ninety per cent. of the colored people are illiterate; in another, ninety-one per cent.; in another, ninety-three per cent.; in another, ninety-five per cent.; and in Mississippi and Texas ninety-six per cent. Eighty-eight per cent. of the entire colored people in the South are illiterate—or were in 1870; undoubtedly it has changed somewhat since.

We are to labor, then, in our desire to secure popular education, especially among the blacks, and through the blacks we are to reach the whites. * * * But, as we educate the blacks, we ask ourselves, What sort of education shall it be? And I would say, it must be a Christian education. It can be nothing else if it is to accomplish its work. Public men, speaking on political subjects, refer only to a secular education. It is well that they should enforce that and insist upon it; but were we to content ourselves with secular education alone, we should make the most grievous mistake of the century. It is impossible to rely upon secular education for the saving of the nation; we must make it a Christian education as well.

Look at the influences of a merely secular education as seen in biography and history. What has the highest secular education done for men? It has made them simply one-sided, imperfect specimens of manhood, deformed and dwarfed in some of those most essential characteristics that give a man influence here, and happiness hereafter. A man like Hume could defend suicide. Highly-trained intellects like those of Voltaire and Rousseau could advocate licentiousness, both by word and by life. Men and women like J. S. Mill, George H. Lewes, George Eliot, and that gifted but vile woman, Sara Bernhardt, have traduced the idea of marriage, and put a stigma upon the purest relationship that God has given to earth. Education, mere intellectual training, has done nothing for the morals of these people. There was a prisoner executed a few years since in the State of New York, whose great grief before his execution for the terrible crime of murder, was that he could not live long enough to complete a very learned work which he was preparing on some science. And even the honored State of Massachusetts has on its criminal record the name of a professor in one of its highest institutions of learning who committed murder in a moment of passion.

Look at history, if you will, and is not the record the same? Take such nations as Greece, for example,—that wonderful land that reached the highest perfection in culture, in history, in song and in eloquence. Yet that land was sunk in the depths of impurity, and some of the crimes that were prevalent in those days I would not dare to mention in your presence. Take Rome,—that wonderful city, that ennobled the idea of law, that produced such marvelous intellects in the Augustan age. Yet in the very triumph of its intellect, as the capstone of intellectual pride went on to that magnificent temple of literature, the foundations of national virtue were rotten to the core and began to tremble, and presently the whole structure fell in ruins.

I tell you, my friends, there is no safety in mere secular education; it must be Christian as well. We need to put education into the control of principle; otherwise our education may simply give us a certain evil power over other men, and eventually bring ruin upon us. We need to put principle in control in order that whatever we may know shall be turned in the direction of purity, of uprightness and of helpfulness to our fellow-men. And so here, if we are to have an education for the blacks, or an education for the land, we must not content ourselves with what has been called for by these public men.

I say, then, that just here the work of this Association comes in. However much may be done by others, however much a secular education may attempt to accomplish, it can never cover the ground that is absolutely necessary. We have a secular education in the North, and it is doing much, but it has never done a religious work; nor will it ever do such in the future. We cannot expect that it should; and we feel a peculiar sensitiveness in this matter,—perhaps a sensitiveness that is not too great. We cannot trust the State to educate our young religiously. I, for one, confess a profound distrust of all State universities. I too often have seen those universities, in their attempt to be non-sectarian, ministering to the interests of that intensest of sectaries—the infidel. I will go even further than this, although I may carry but few of you with me in this conviction. I fear the methods of higher education in our high schools are not always what they should be. I have too often seen those who were the disciples of Huxley and Tyndall in science, and of Spencer and of Taine in sociology, literature and history, teaching their pupils doctrines that were insidious in their religious influence. I should be glad for one to see a return to the old-time academy system of New England, under which students who valued education enough to pay for it, were taught all branches of a higher learning on a Christian foundation, and trained first of all and most of all in character building.

But whatever you may say in regard to this matter, I am sure that I shall carry you with me in this conviction, that in the South, in our labor among the blacks, our institutions must be of this character and can be of no other. We must have institutions that shall furnish Christian homes. Those who come to our institutions, come from places where they have no such Christian training as have most of those who are in public schools in this more favored portion of the land; and those in the South, if they are to have a Christian training at all, must have it in schools that are under the management of Christian men, in chartered and endowed institutions, cared for by Christian boards of trustees. It is this Association that is doing precisely this kind of work; and this Association and others like it will, I firmly believe, be called on by God for years to come to labor with the same devotedness as they have in the past for the salvation of the land.

My friends, our land is in danger. I am profoundly moved with an anxiety for a land which should be dearer to us than life. It has seemed to me, as I have looked over this broad extent of country, that there were flames of fraud and violence springing up here and there, that were working disaster to our republic, and that would in time—if we may judge by the history of other republics that have been similarly controlled by evil influences, as France in the last century and Spain in this, and Greece and Rome in the centuries gone by—bring this our beloved land to wreck and ruin. And yet we have a God above, and He has given us methods of fighting the flames.

This summer the woods of New Jersey were all ablaze, and the farmers went out into the forests to fight the fire that they might save their homes and their property from desolation; and the method they pursued was this: to build against those fires a back fire that should rage more furiously and destroy the other flame as it advanced. It is your business and mine to

“Take up the torch of truth And wave it wide,”

to take up this blessed Gospel of the Lord Jesus Christ and carry it all through the South, and touch points here and there until at length we have the fires blazing all over the land, and ignorance is dispersed in the light of the Gospel. Already, in almost every Southern State, these fires are lighted and the work goes gloriously on. Let us not lose heart, but thank God that He has given us the privilege of joining in this grand work.

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A SAMPLE STATE.

PRES. H. S. DE FOREST, TALLADEGA, ALA.

Our Southern States are so much alike, our work, its difficulties, its successes, its necessities are so similar, that a view of one part of the Southern Field will stand for all. Burke’s study motto, “From one learn all,” I think is applicable to the question before us. If, therefore, for the few minutes I am before you, I shall speak of one State only, and of the work of the Association in that State, it is not because it is more important than in neighboring States, nor because the work is more hopeful, but because for a few months I have been learning something there of our need and of our opportunities.

On that map, you see Georgia facing east to the sunrise, and northward toward New England. Behind Georgia, with its back close to Mississippi, where flows the Yazoo river, is the State of Alabama, in which about half of the population is colored. Ten years ago there were 475,510 colored men there, when our entire population was not quite one million. If we now look at the field, its condition is, perhaps, what you might expect. Bear in mind that there were no free schools there until after the reconstruction; that our New England ideas are exotics and grow there with difficulty; that twenty years ago, these colored men were all slaves and it was a crime to teach them; and you are prepared to believe such facts as these. Of our black population of nearly 500,000 there are 168,000 of school age; and now you ask how many after seventeen years of freedom are cared for. Recent statistics show that of this number there were 54,000 enrolled as pupils and 40,000 in actual attendance. You see a company of black youth on the street, and there is about one in three of them on the road to school, and about one in four who will enter the school-house. School-houses with us are not as numerous as at the West. On that grand and growing frontier, the white painted school-house anticipates the coming of the settler, and often the first building put up is a hall for learning. You may go through that dark State of Alabama, and travel far and wide, and not see a public school-house. Alphabetically Alabama leads the van of the States. She does not, however, in letters. The entire school year is about eighty-two days, and the teachers are paid upon an average $22.65 a month. We have never come to the taxing of property for education. Nothing but the poll tax of our State goes for our free schools, and the black man’s head-tax goes for the colored schools, and the white man’s head-tax for the white schools. You are prepared to believe, then, that our appropriation for each pupil is only $1.06. That is about two cents a week per pupil.

It is evident, then, that education is at a low ebb in that dark State of Alabama; and such as we have, bear in mind, is the growth of the last twenty years. It is an infusion of Northern ideas and Northern civilization; and these first friends of learning must be its friends still. Just now I remember calling but a few weeks since at an important point where two railroads cross each other, where iron and coal lie side by side, where different forms of industry,—blast furnaces and machine shops—are going up, and it is a place of great prospective importance that we ought at once to occupy. I called upon the county superintendent of education, a rebel colonel, I think six feet and more in height. He seemed to look down upon me. I am sure he did when I announced myself from Talladega. He at once branded me with “N.T.”—that means a Negro Teacher, with two g’s in the word Negro. I asked him concerning the education of the black man in that growing town. He said he knew very little of it; he paid out ninety dollars of public money for a teacher, but he knew nothing more. Said he, “We don’t think much of nigger education here.” It almost took my breath away. I said to him there might be others in the town who had different views of negro education, and asked him if there was not some friend of liberty with whom I might speak; and he replied, “We have not much of the nigger about us;” and I went out. Now it is very evident, my friends, that the work of education, so imperative, must be carried forward by Northern consecration still.

Well, if you now turn from our intellectual need to our industrial wants, I can show you a State whose mines and hills are full of treasure, where forest trees grow in rank luxuriance, where our cotton fields are sufficient to wrap half America in their folds. And yet our homes are mean and miserable, and dark and dirty, and there is physical want and physical poverty and physical distress. You tell me the black man is indolent. I say yes, but he is among a lazy generation. You tell me the black man is thriftless, and I say yes, but he is among a shiftless race. It is true that the industrial idea of those Southern States must be carried forward, and we must do it.

But the wants that I have referred to thus far are not our most serious need. We come to manhood, to morality, to Christian virtue, and there, brethren, we are just where you might suspect. Bear in mind, it is but a few years since slavery, the sum and the mother of villainies, was sustained by the law and defended by the pulpit. The piety and the morality of the colored people have been strangely divorced. As was said here yesterday, we are not opposed by skepticism. I grant it; we can subscribe to the whole catechism and take it in bodily, with one exception, and that exception is the Ten Commandments.

Now, “from one,” as Burke said, “learn all.” Let me tell you two or three facts that in my mind stand for a great deal. Recently a Doctor of Divinity, a foremost man in the Southern Presbyterian church, told me that near the city where he lives he has a plantation where he often spends a few days at a time, and preaches. That minister, like others, wants his Aaron and Hur about him. There is a church established there, and on his right hand was a colored minister, and on the left a deacon. That minister had three living wives. That deacon was a butcher, and lately there were dug up out of his barnyard the skins of fifteen cattle that he had stolen.

The facts concerning Southern churches are not well recognized, I suspect, at the North. A recent letter from one of our most trusted young men, told me that where he was working this summer as a teacher there are two colored churches, and that a woman, excluded from one of them on the Lord’s day because of her gross immorality, was on the next Sabbath received into the other church without a letter; and this represents the type of Southern black piety.

Brethren, I have come to believe that the seventy-three Congregational churches that you have planted there stand like light-houses in the midst of surrounding darkness. And another fact means much to my mind. When the census agents were with us, and our young men were arranged in the parlor for convenience, the officers asked them their fathers’ names. Some of the young men blushed as they gave them, and others handed them in on bits of paper. Young men of high character, students in our theological seminary, were born out of wedlock. They blushed at the infamy, and their blushing was because of Anglo-Saxon blood that was wickedly in their veins. I tell you, brethren, if you should reverse the course of the Queen of the South, and instead of going to the North you should go to the South, you would say with her, though in a different sense, that the half had not been told. It is fair to believe, then, that the Christian work of the South is most imperative, and I am glad to turn from the wants of the field to something of our undertakings. * * * * * *

Is it strange, then, that those of us who are allowed once more to face the front, and go personally into the conflict hand to hand, are looking Northward for supplies? I can remember, when we stood there in hours of need, how the Northern people did not withhold munitions of war or what was necessary for our comfort. We are engaged in the same warfare, and we need a large supply of munitions.

It is not seven days since, at New Haven, under the elms that shade Yale College, I saw light-bearers in martial array passing through the streets, and, when the band struck up the music that I heard once on the tented field at the South, my heart grew large. When I saw the marshaling of soldiers as in battle array, I thought of what I had seen at Cold Harbor, at Drury’s Bluff, at Richmond, and at Petersburg. They went on in the mimicry of war with mounted men, and my heart was full. But soon came a noble battalion of black men, side by side, step by step with their brethren, looking as grand as any of them, with their lighted torches going on towards the front. I saw there a parable. There is Alabama and the South, there is the Dark Continent with a sixth of the population of the globe, 186,000,000 waiting for the Gospel. Now, then, shall we fill those torches with oil and light them? We have men ready to be trained to go there, and, believe me, they will not only bless Africa, but do a large part in saving America.

Do you remember, my friends, that the oldest monuments we have, the most ancient coins that come down to us, represent the negro kneeling before his captor, with his hands clasped in petition, yet wearing shackles, and there kneeling in prayer to an enemy? That is the old picture of Africa that has come down through the sun-burnt ages. How is it to-day? Thank God, in our country the scene has changed. The black man is not kneeling before his captor. He stands erect with us, and with us he stands close to the ballot box. Those shackles are broken—do I say broken? No, they were cut asunder by the red sword of war, but still they lie at his feet. Those hands are not clasped now, but open, and they are extended, not to his captor, but to his old-time friends and liberators, to Christian men and women of the North. He holds in one hand a spelling-book and a Bible, and he stretches it out to us and says, “Come and teach me.” Brethren, it is blessed to hear that call. It is blessed to have a share in that work.

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REPORT OF COMMITTEE ON CHURCH WORK.

The Committee upon Church Work would emphasize the fact that the religious work among the Freedmen is essentially that of reformation. The churches of this Association are the Reformed Churches of the South. Incidentally, they are Congregational. The reason which called them into existence, and which justifies their separate organization, is the demand for a pure, intelligent, progressive Christianity. The Association steadily refuses to multiply churches, or to increase their membership, except as the true type of personal piety can be established and maintained. And, acting upon this principle, the growth of the church is made to depend upon the material which can be prepared for it; in other words, the church is essentially the product of the school. There only can the foundations be laid for an intelligent faith and a pure morality.

Your Committee desire to commend the patient adherence, not only of the Association, but of the churches themselves, to this principle. They would also acknowledge with gratitude the prosperous condition of the churches, as set forth in the more detailed reports submitted. With hardly an exception, they are provided with houses of worship, they are substantially free from debt, discipline has been thoroughly maintained, mission work has been earnestly carried on, benevolence has been largely increased, the pulpit has been well supplied, and in many cases there have been most gracious proofs of the special work of the Spirit of God.

The present number of churches is 73, an increase the last year of 5, with a present membership of nearly 5,000, an increase of 635.

The question of greatest urgency connected with the department of Church Work, is that of education for the ministry.

Three of the schools have a theological department—Fisk, Talladega, and Straight. There is also a theological department connected with Howard University, partly under the care of the Association. But no one of these has any endowment. No permanent provision whatever has been made for the instruction or support of those studying for the ministry. The work is carried on under every possible disadvantage. Meanwhile, the demand for an educated ministry is steadily and rapidly increasing. The work of education has now reached the point where the ratio of increase will soon be enormous. Over 150,000 children have been under instruction the past year. The material for churches will soon be abundant. The only question will be, can it be used?