THE
AMERICAN MISSIONARY.

American Missionary Association,

THE

AMERICAN MISSIONARY.

American Missionary Association.

THE WARDS OF THE ALMIGHTY.

Recognizing a national responsibility for the welfare and protection of these freedmen, he closes with this ringing exhortation:

To which the Independent gives its enthusiastic assent as follows:

DOUGLASS AND HAYES AT HOWARD UNIVERSITY.

This is the soundest kind of sense. Emancipation only struck the shackles from the slave; it had no power to lift him up. Federal force could hold him up by the arms, but he is still as limp as ever, for all that; his ankle bones could not immediately receive strength from it. “They have a fair chance to get up”; but that does not get them up of itself. The stairways of education are laid from the first story—yes, from the sub-cellar up through the basement, flight after flight, to the top floor. But stairways do not turn, end for end, to tumble people up. The paths of honest industry and thrift are open; but they are all up-hill, and never slide their travelers down into competence and respectability. There is a chance to get up, but the freedman must do his own climbing, after all. If there are some to dissuade him, by assuring him that for him these ascents lead up to nothing worth the effort, there are others to cheer him on, and to rejoice with him in each new advance. But even such will be compelled to admit the justice of the saying, “If one can’t get up, he will be helped down”; he must not obstruct the way. He ought, however, to be encouraged, by seeing such men as Douglass up so near the top. And those who cannot encourage him by example, because they were born on higher levels, surely may sympathize with him, in the remembrance of their own toil, as they ascended on the same scale, though higher. Let there not fail him, while he fails not to strive, cheers from above, cheers from below, cheers from all around him, and a hand, too, now and then, for him to grasp and get a friendly pull. The stair builders must be in the way to help a little, just when heart and strength are failing.

President Hayes spoke, too, on the same occasion, and in much the same line. Read this President’s Message:

That is good advice for any poor man, black or white. This picture of the signing of the Emancipation Act can commemorate all of which it is capable, only if the privilege of freedom be embraced as the opportunity of manly toil, and the occasion of all patient effort to become the equal of other men, not in external advantages and rights half so much as in capacity and character.

This is what we are working for among our colored brethren, and especially among the youth, and with a measure of success which makes us full of hope for their future and ours. We must be patient to hold out the chances, and keep open the opportunities, as well as they to toil and strive to use them. Most of all do we feel that when we have succeeded in leading them to an intelligent Christian experience, we have awakened in them the highest motive of which the human mind is capable, and brought them under the most powerful stimulus to the worthiest of all ambitions—to fit themselves, not for high stations, but for useful work.

CHURCH WORK IN THE SOUTH.

But these Congregational Churches are, by the nature of the case, compelled to work in methods differing from those of other denominations. Methodists, Baptists, and, to some extent, Presbyterians and Episcopalians, pre-occupy the ground. Congregationalists were almost unknown among the blacks before the war, and their efforts must naturally meet with sectarian prejudice, somewhat in proportion to the ignorance of the people. But, nevertheless, Congregationalism has a great responsibility in regard to this people, in laying foundations on which to build the essentials of character in civil and Christian life. It is with this aim that the Association has, from the beginning, sought to do its work—moving, with the progress of the colored people, from the common-school to the more effective normal, collegiate and theological teaching. The wisdom of its efforts is attested by the commendations of those, both in the South and North, who are most competent to judge, and also by the more convincing fact, that it can point to 100,000 scholars in schools taught by its former pupils, to the education it has given to many colored ministers, and to the missionaries, born in slavery, trained in its schools, and now sent to Africa.

The church work must for a time, at least, grow out of, and keep pace with, this Christian teaching, which prepares the people to appreciate, and the minister to preach, a pure Gospel and a practical morality. It were easy to scatter the seeds in a thin and shallow soil, and gather a harvest that would wither while it was gathering. A writer in one of the religious papers, who censures the Association, makes this great boast, followed by a frank confession: “With half of three millions of dollars I can Congregationalize every negro in the South; but, of course, the work would not be permanent.” The italics in this quotation are ours, for we wish to call attention to the acknowledgment, and to say that this transient work is precisely what the Association does not attempt. It will not take the money of its patrons to start ephemeral growths. It prefers, and we are sure its intelligent friends will prefer, that it should plow deep, harrow thoroughly, and sow “wholly a right seed,” that the gatherings may be an hundred fold for the garner of the Master.

An effort is made to stir up Congregationalists to plant white churches in the South. The project is not new, but its results thus far have not been encouraging. Soon after the war, the Home Missionary Society and the Congregational Union invested large moneys in establishing such churches there, and we suppose that their experience will lead them to ask for very clear evidence of more favorable auspices before they will wish to renew the attempt. But if it were renewed, it would only be an exaggeration of the difficulties at the West, where feeble rival churches, in poor and small communities, struggle against inevitable death. For, in the South, we should have two feeble Congregational churches, the one white and the other black, in still poorer and smaller places. And more than all that, the A. M. A. has started its church work on the only true Gospel basis, founding churches without distinction of color. Its churches are not black by its ordination, and are only made nearly so by the caste prejudice of the whites. It ought to be understood that the progress of any people in civilization and Christianity is a growth, taking form and bearing fruit according to soil and climate, and that it cannot be produced to order, or at the behest of mere theorists.

FOUR NEW MISSIONARIES FOR AFRICA.

Last fall, when, after the return of Mr. Billheimer and the death of Barnabas Root, the Mendi Mission needed rëinforcement, the new policy was begun by sending Messrs. Snelson, James and White to the field. They arrived in due time, and entered at once heartily upon their work. They have had some slight illnesses—almost, if not quite all of them having suffered somewhat in the process of acclimation—but at last accounts all were well again. If we are fully informed, they have endured less inconvenience from this cause than we anticipated.

But the mission was still weak—Bro. Snelson the only minister. Two of the white missionary helpers, who had been in the field before, soon withdrew in impaired health. It was deemed wise, and, indeed, indispensable, for the successful prosecution of the work, that the ranks should be at once filled. It was decided to send three single men, or better, if possible, two married men with their wives. A letter was written to Fisk University, stating the need, which was read without comment, at prayers, Feb. 8th.

God’s Spirit took the message to the heart of Andrew E. Jackson, and sent it by him to Albert Miller, and through them to Ella M. Hildridge and Ada J. Roberts (also students at Fisk), to whom they were respectively engaged, and three days later the four offered themselves willingly for this far-off field. The faculty recognized at once their fitness for the work; they were among the best and brightest and most advanced of the students in their respective departments. The four met daily for prayer together, and their convictions and purposes were daily strengthened. The Executive Committee accepted them promptly, and felt it necessary to press their speedy departure, that they might reach the west coast of Africa before the wet season should set in, when the conditions for their acclimature would be less favorable than earlier.

On Saturday of that week a council was convened, which, on the following day, Sunday, Feb. 17th, ordained the two young men to the Gospel ministry, they having each had considerable experience in preaching. A farewell meeting of the students was also held on the same day, full of heartiness and fervor, at which the following resolution was unanimously adopted:

We have no fear of a lack of missionary zeal henceforth in Fisk University. But the manifestation of interest in this event was not confined within its walls. All Nashville seemed aglow with friendly enthusiasm. Dr. Rand, of the First Cumberland Presbyterian Church, invited Miller into his pulpit, at the close of the Sunday morning service, to address the congregation, which took up a liberal collection for the outfit of the young missionaries. Their ages range from twenty-one to twenty-seven. The Theological students of Vanderbilt University invited them to an interview on Sunday afternoon, at which they were most kindly received; and after prayers together, and conversation, were the recipients of presents of books and money.

The next day, the double marriage was solemnized by Professors Bennett and Spence, and later, a general farewell meeting was held in St. John’s Chapel. The large building was crowded, and many went away unable to find entrance. Prominent ministers from the city and vicinity, representing the leading denominations of Christian churches, were present. The tone of the meeting was congratulatory and hopeful, as befitted the sending forth of these soldiers of the Cross.

At their leaving Nashville by the evening train, an immense crowd gathered in and about the depot to see them off. A day or two only was spent in New York, to make necessary purchases, and receive instructions from the Secretary. On Thursday afternoon, a few members of the Executive Committee, and representatives of the religious press, held an informal interview with them. They each told the story of their lives, of their struggles to acquire an education, and of their religious experiences. All were deeply impressed with the sincerity of their devotion, and with their modesty and good sense as well.

On Saturday, the 23d of February, they sailed for England, where they arrived March 3d. By the 20th they were expected to reach Freetown, and a few days later, their new home.

We have thus fairly launched on the new experiment of African evangelization by men and women of African descent, who have come through American slavery to freedom. The nine adults together in the field are enough to support each other’s courage and hold up each other’s hands. But the field is far away; the perils of it are peculiar; the path is a new one to these young men and women. We trust in them with great confidence. But in the complications and unforeseen emergencies which always may arise in a foreign field, we feel that they need, more than most missionaries even, the constant remembrances, in prayer, of the thousands of the friends of Africa in our land and in Great Britain. We repeat most urgently their parting request—“Brethren, pray for us.”

THE TWO INDIAN POLICIES.

On the other hand, the policy of extermination has been tried from the beginning. In the earlier days the struggle resembled the border wars between England and Scotland, being mere temporary raids, carried on with little expense. But modern warfare puts another aspect on this contest with the Indians, making it vastly more costly in men and money. It is believed that not a single Indian has been killed by our army, at less than an average expense of a million of dollars, and of the lives of one or more white men. The War Department and the army are the natural representatives of this policy, and if the Indians are transferred to their care, the peace policy will be overthrown, and we fear that of extermination substituted in its place. This apprehension involves no reflection on the humanity of the officers and soldiers of the army, but the inference is justified by the history of the past, and by the fact that the business of an army is to destroy, and not to give instruction.

Much significancy is added to this question by the recent tables of Major Clark, showing that the Indians are not decreasing in number. They are here, and mean to stay. We cannot exterminate them, and we ought, as a Christian people, to face manfully the other and grander alternative of making them good citizens and sharers in the blessings of the Gospel.

One other thing should not be forgotten. This nation long oppressed the black man, and the dread penalty came at length, whose mementoes are in a million of soldiers’ graves, in broken homes and hearts, North and South, and in the disturbance of all commercial and industrial interests, under which the whole land still trembles. If we persevere in our wrongs and neglects of the red man, have we any hope that we shall escape similar retributions? God still reigns!

NEWS FROM THE CHURCHES.

ITEMS FROM THE SCHOOLS.

Savannah, Ga.—The Beach Institute in this city was destroyed by fire on the morning of Feb. 20th. The fire began in a barn on the premises in some mysterious way, and was speedily communicated to the Institute building. The Teachers’ Home adjoining was saved, the wall toward it standing. Part of the school furniture was also saved. The building had, for a few years past, been rented to the city school-board for a colored school. Notice had been given them that the Association would require the building for its own use next fall. The insurance money will replace the building, and a school under the Association’s care will be opened as previously planned.

Marietta, Ga.—“Our school opened for the first time Oct. 15th, 1877. The local prejudice was so great that only four scholars attended. A change in the feeling has taken place, and the school has, up to this time, enrolled 88 pupils. The colored people are becoming eager to embrace their privileges. The children are improving in knowledge and in care for themselves. The prospect is full of encouragement.”

Forsyth, Ga.—On February 1st, the school building of the colored people of Forsyth was dedicated and set apart for the work for which it was intended. For months these people have been struggling to raise money to build the house. They had, as a fund to start with, about two hundred dollars, which the colored Baptist Church had collected. Subscription lists were opened and the colored people and their white friends contributed as they could. Contrary to the expectation of many, their success was such that the building was framed and rapidly pushed forward. It is not yet complete, lacking plastering, but is quite comfortable nevertheless. The teacher, W. F. Jackson, a graduate of the Atlanta University, has been indefatigable and untiring in his efforts to press this enterprise to completion. Rev. E. A. Ware, President of the Atlanta University, made the dedicatory address.

LIGHTS AND SHADOWS.

—Dr. Sears, agent of the Peabody Fund, says that in all the States where there has been a re-action against education, it has been followed by a return to better measures than ever. Thus, through local actions and re-actions, the general forward movement is assured.

—One morning, in our school in Augusta, on calling for the First Commandment with Promise, a little girl, hardly six years old, said: “Honor thy father and mother, that thy days may be long in the land of liberty.” That wasn’t very bad.

—A colored Tennesseean says: “When I want to hear preaching, I go to the Congregational Church; when I want to have a good time I go to these other places.”

—One of our faithful ministers in Georgia grieves over a recent restoration to his pulpit of a neighboring colored pastor. He says the white people wanted it, because (1) the man’s politics suit them, (2) he is ignorant, and (3) he gets drunk. The colored members of his church know nothing of Bible religion, and are like their priest. On a recent Communion Sunday seven of them were seen returning to their homes drunk—three just able to stagger on, and four “being hauled out in a cart, not able to sit up.” The writer says such churches cannot save these people, and mere secular instruction will not cure such evils. The Christian school is the only hope.

—In another case, in the same State, a minister, going into a church shortly after the close of a communion service, found the deacons and a few of the members “eating and drinking and carrying on as if they were in a bar-room.” Being expostulated with, they said they did not feel at liberty to throw any of the bread and wine away. It was evidently, however, a renewal of the old excesses for which Paul so sharply rebuked the Church at Corinth.

—A woman in one of the old-style churches, not far from one of our best schools, “came through with religion” one night, and in telling her wonderful “experience,” said she went to heaven, and from there she saw this whole school “marching down to hell with their Bibles in their hands.”

INDIAN NOTES.

—Sunday Afternoon says: “It costs the United States about $1,700 a year to support a soldier fighting the Indians. It costs the American Board about half as much to support a missionary preaching to them. Would it not be cheaper to send more missionaries and fewer soldiers?”

—Hon. A. C. Barstow, one of the Indian Commissioners, and a man thoroughly conversant with the whole subject of Indian affairs, gives the following opinion regarding this important branch of our Civil Service and the men who control it. He says: