Kitabı oku: «The American Missionary. Volume 50, No. 04, April, 1896», sayfa 3

A Home Mission Work Little Understood

Secretary Frank P. Woodbury.

Those who have visited only the cities and towns of the South have not seen the black South. In the six Southern states containing what has been called the Black Belt there are four millions of negro people. Less than half a million of these live in the cities, towns, and villages, while more than three millions and a half of them dwell on the plantations of the country. Mr. Bryce in his work on America has called attention to the enormous difference between the colored churches of the cities and those of the poor negro districts, in some of which not merely have the old superstitions been retained but there has been a marked relapse into the Obeah rites and serpent worship of African heathenism. The rank superstitions, the beliefs in necromancy and witchcraft, the wild orgies of excitement, the utter divorce between the moral virtues and what is called religion, which obtain among the millions of the plantation[pg 122] negroes of the South, are but little understood. By one who knows it, the Black Belt has been called the great Dismal Swamp, the vast black malarial slough of the American republic.

Gladstone has frequently emphasized an ancient saying, "The corruption of the best thing is the very worst thing." This is emphatically true of much which has been called Christianity in the plantation churches of the South. The testimony which comes to us of the moral and religious condition of many communities in the Black Belt, is startling. One negro witness who has been in direct association for many years with ministers in this part of the South, says, "three-fourths of those who are now acting as preachers in all this region, are absolutely unfit to preach the gospel. It is rare that one can find in the country districts where the masses of the people dwell, a minister who is both intelligent and morally upright."

It is not long since the "Wilderness-Worshiper" excitement swept through a region of the South like a prairie fire. The excitement of expectancy for the immediate coming of Christ added fire to the hearts of the people. Hugh pyres of pine logs were rolled together and lit into flame as the darkness of night came on. These great fires were to light the way for the Saviour when He should come. Men rolled their bodies through the forests in a kind of pagan ecstasy of self-sacrifice to meet Him. So credulous are the negroes of the Black Belt, says a resident white lawyer, that if a fellow with a wig of long hair and a glib tongue should appear among them and say he is the Christ, inside of a week the turmoil of the Wilderness-Worship would be outdone.

Now, a great awakening is beginning among these dark masses of people. Dr. Curry has well said: "Freedom itself is educatory. The energy of representative institutions is a valuable school-master. To control one's labor, to enjoy the earnings of it, to make contracts freely, to have the right of locomotion, and change of residence and business, have a helpful influence on mankind." Many of these people are calling for better preachers; preachers who are earnest and virtuous men and know their Bibles. "We used to listen," said a negro man at a recent meeting, "to these whooping and hollering preachers who snort so you could hear them over three hundred yards, and we would come home and say, 'That's the greatest sermon I ever heard.' But now we want men who can teach us something." "Our preachers are not what they ought to be," said one woman. "We have got too many gripsack preachers–men who go around from church to church with a gripsack, not full of sermons, but of bottles of whisky, which they sell to the members of their congregation." Great masses of negro people are beginning to feel that what they have called religion is not really religion at all.[pg 123]

It must be remembered that every man or woman of these millions who has reached middle life was born a slave. The great bulk of the population have been brought up practically in the environment of a servile life. While there was much that was tender and pathetic and strong in the mute faith with which thousands of them lived through the dark trials of slavery, looking unto Christ as their deliverer, still the superstitions and degradations of slavery, its breaking of all home ties and life, could but infect the current religion of the black people. At its best, in multitudes of cases, it is but a form of physical and sensational excitement. The deep work of regenerating the soul and the life, which is the vital need of these people, is not done; it is not even attempted in the vast majority of the negro churches of the Black Belt. "The problem of the Kanaka in my native Hawaiian Islands," General Armstrong once said to me, "is one with that of the Southern negro. The Sandwich Islander, converted, was not yet rebuilt in the forces of his manhood." On the side of his moral nature, where he is weakest, the black man of the South has still to be girded and energized. In him are still the tendencies of his hereditary paganism, the vices of his slavehood. These will sink him unless his whole nature is regenerated by the ministration of a pure and vital Christianity.

The black man needs what every human being needs, help from above. It is futile to say, he is free, let him alone. Mere freedom never yet saved a human soul. The gospel of Christ is not a mere declaration of freedom; it is regeneration and help from above. The more deeply a race is sinking in degradation and sin, the more imperative is its call for saving power from on high.

From what element of our population is this cry of distress and need more agonizing than from the poor black man of the South? He is sinking in a quicksand of ignorance, poverty, and vice. There is nothing beneath to support his feet. He must go down unless he can get help from above. Those who are nearest to him, and can see and feel most deeply his desperate condition, plead most strongly in his behalf. "The definition is very clear, sharp, and simple," says an honored white minister of the South, "that the negroes are making a tremendous struggle to get an education and be religious; but despite this struggle, the bottom strata of the race are being sucked into crime and ruin with unprecedented and increasing rapidity. But, wherever the efforts of white Christians to aid them are regular, steady, and strong, this destruction and debasement are stayed to a marvelous degree. Here, then, are conditions that seem to leave no room for either neglect or delay, so far as we are concerned. Delay is sin to us, and death to them."

Another minister of the South, whose services for the black man as[pg 124] well as the white man, have been those of a philanthropist, has said, "In our extremity we look to wise and just people in the Northern states to help us, to help both races; without Northern coöperation things will go from bad to worse." Yet the old hard word is still uttered by many and thought by many more, "The negro is free, leave him to himself. We have done enough for him in taking off his slave chains." Are we then to expect from him more than we do from the white element of our American populations, native or foreign? Do we refuse them the gospel of home missions, and demand from them self-extrication from sin and its degradations?

Our churches have not yet awakened to the vastness and promise of the home mission fields which they have put in charge of the American Missionary Association. They have not yet recognized the peculiar fitness of our free-church system for the people who have so lately come into personal freedom that the very word is indescribably precious to them. This Association ought now to have not only the means for a more ample support of its educational service, but also for the broadening of its distinctive church missions. The day has come for the planting of free Congregational churches among the shadowed millions of the South.

In the upbuilding of their minds and hearts, our fundamental work of Christian education has been developed into remarkable fruitage, and is steadily doing this imperative and successful service. This education has been broad enough to make intellectual and moral leaders. It has not been confined to those who can become only manual laborers. With prominent emphasis upon industrial training, as is evinced by the farms and gardens and workshops of our institutions all through the South, we have not shut the door against the higher training.

The Association has never given in to what may be termed the Southern theory of negro education, its confinement to the manual handicrafts, and the rudiments of primary school instruction. Nothing is more popular in the South than the practical limitation of educational opportunities for the negro people to the lines of manual training and the reserve of all the possibilities of a higher education to the white, dominant race. A prominent Southern journalist has expressed this view in the following terms: "A little education is all the negro needs. Let him learn the rudiments–to read, and to write, and to cipher, and be made to mix that knowledge with some useful labor. His only resource is manual labor." But one of the foremost colored men in the South has well said: "There is no defence or security for any, except in the highest intelligence and development of all. If anywhere there are efforts tending to curtail the fullest growth of the negro, let these efforts be[pg 125] turned into stimulating, encouraging, and making him the most useful and intelligent citizen."