Saturday, December 30, 2017
This Week in Texas Methodist History Dec. 31
Houston Post Writer Predicts
Methodist Union in 1918 Jan. 6, 1918
100
years ago this week Houstonians opened the January 6 issue of the Houston Post and found an in-depth
article on the prospects for reunion of the various Methodist bodies which had
been separated since the departure of the Methodist Protestants and the division
of Episcopal Methodism into Northern and Southern branches.
The
writer was H. L. Millis, (1888-1942) Religion Editor of the Post.
Perhaps you are wondering why a man of draft age was not serving in
January 1918. Millis claimed a deferment
because of deafness.
The
feature article adds a great deal of context to the three meetings of the era
in which the MEC, MECS, and MP churches sent delegates to discuss reunion
possibilities. Millis provides the
insight that World War I has produced a feeling of national unity so that the
grievances of the Civil War were lessened.
Millis also opines that the spirit of industrial cooperation evidenced
in the war effort has influenced not just industrial operations, but also churches. “Cooperation is substituted for commercial
rivalry. . .it is probable that lessons learned during the war will be
continued in practice. . .we shall not return to the haphazard methods of
everyone for himself and “the devil take the hindmost.” “.. .unification of Methodism will mean it
will be unnecessary to maintain sets of general officers, with the attendant
heavy expense. It will mean the
stopping the duplication of efforts in many fields, especially along the border states. .. .where
frequently a Northern and Southern church face each other across the street, .
. . in many cases each one starving the preacher.”
Millis
also pointed out that the real obstacle to reunion was the race question. Millis believed that the African American
members of the MEC would be combined with CME, AME, and AMEZ into three
organizations similar to the Central Jurisdiction which was finally established
in the 1939 unification. Millis
correctly pointed out that such a plan would create problems concerning the
equity of disbursement of the MEC educational institutions to the new regional
African American conferences.
Millis
was, of course, mistaken in his optimism that a grand reunion of Methodists
would occur in 1918. His article is
full of perceptive insights on the issue, but his prediction of reunion in 1918
did not occur.
Saturday, December 23, 2017
This Week in Texas Methodist History December 24
Texas Conference of MEC Meets in Houston, December 1870
Texas Conference of MEC Meets in Houston, December 1870
The Texas Conference of the MEC met in annual conference twice
during the calendar year 1870, once in January and again the following
December. Having two annual conferences
in one calendar year was rare, but not unknown.
Annual Conferences were scheduled to accommodate the travels of the
bishops who would preside at those conferences.
The bishops would meet as a group and divide the annual conferences
among themselves. It was customary for
the most arduous travel assignments to be assigned to the most junior bishops
who were usually younger and better suited for the rigors of 19th century
travel. The MEC eventually formed so
many conferences that the annual sessions had to be conducted through much of
the calendar year. With a few
exceptions, northern conferences were held in the spring and southern
conferences met in the winter. The most
arduous travel of all, to mission conferences such as Liberia were eventually turned
over to a special category of bishops, African Americans who did not preside
over annual conferences in the United State, only in missions.
The December session of the annual conference was held in Shearn Church
(later First), a MECS congregation that opened its doors to the MEC. A formal greeting was supplied by G. S.
Hardcastle, a steward of the church who had been an original member, joining in
1837. The Shearn pastor at the time was B. T.
Kavanaugh, brother of Bishop H. H. Kavanaugh, and transfer to Texas
from Kentucky
in 1866. After his four years as Shearn
pastor, he located and resumed his former profession of medicine.
Between the two 1870 annual conferences the churches reported a
gain in membership from 5846 to 7934, a very respectable increase. Two new districts had been created, the Tyler
and the Guadaloupe (sic). Although most
of the conference consisted of African American members, all the Presiding
Elders were European American except for B. O. Watrous (1811-1884), P. E. of
the Waco District.
The largest membership by far was Navasota
with 915 members. Then came LaGrange
(400), Millican (312), Springfield (368), and Anderson (269). By way of contrast, the 5 appointments in the
German District reported a total of 209 members. (remember that the appointment was a circuit—several
churches—rather than a station—one church. Navasota did not have one church with 950 members.)
The conference was in a growth pattern of receiving both
probationary and full members. Only one preacher
located, and another was suspended for remarrying while his first wife was
still living.
The church and Texas
both faced huge problems. The yellow fever
epidemic of 1867 was catastrophic, killing several preachers and many church
members. The tensions associated with
Reconstruction continued. The MEC was
naturally associated with the “Yankees” and some of the European American MEC
preachers were seen as “carpetbaggers.”
The P. E. of the Tyler
District, J. Brock,
reported, “Serious opposition involving great personal peril is now passing
away.”
As a final gesture of good will the final action of the annual
conference was an offer to fill the pulpit of Shearn for the Sunday services to
be held on Dec. 18. We do not know
whether that offer was accepted.
Saturday, December 16, 2017
This Week in Texas Methodist History December 17
African American Methodist Preacher, “Boston” Named in Newspaper, December 22, 1855
One of the tasks of the historian is to give voice to the
voiceless, and in Texas
history that often means combing records to find the names of African Americans
who were enslaved and denied not only voice, but also the identity that comes
with a name. Thus when we find a
enslaved African American identified not only by name but also identified as a
Methodist preacher, we wish to recognize that person.
The best known African American enslaved preacher identified by
name before 1860 is “Uncle Mark” who lived in Washington County. We know about him from the memoir of Joseph
Sneed who commented favorably on his ability as a preacher.
We also know of another enslaved Methodist preacher of the era, “Boston” because his enslaver placed a newspaper ad in an Austin newspaper on
December 22, 1855 offering a $200 reward for his return. The enslaver, named W. Fitzgerald of Colorado County
was unsure whether Boston
had run away or been abducted. The $200
was for return with enough evidence to convict the abductor.
The advertisement describes Boston
as 31 or 32 years of age. Fitzgerald
also says Boston
“talks a great deal about his religion.”—
I have searched the census records of Colorado County
for 1870 in the hopes I could find a last name for our Brother Boston. Of course he may have chosen to live
somewhere else. The Colorado County
census for 1870 reveals 3 African American men named “Boston.”
I would dearly love to find more information about him.
Saturday, December 09, 2017
This Week in Texas Methodist History Dec. 10
Bishop Keener Organizes German Mission Conference in Houston, Dec. 16, 1874
On December 16, 1874 Bishop J. C. Keener organized the remaining
MECS Germans in Texas and Louisiana
into a new conference, the German Annual Mission Conference of Texas and Louisiana. I say remaining because the MEC had seen a
vast exodus of former MECS preachers and churches into the Southern German
Conference of the MEC. That conference
had been organized in Industry in 1873.
The new conference consisted of the former German speaking
congregations in Texas and Louisiana of the MECS. The charter members of the new conference, as
listed by F.W. Radetzky, were Charles
Grote, J. A. Pauly, F. Vordenbaumen, J. Prinzing, J. C. Kopp, J. A. Schaper,
August Engel, J. B. A. Ahrens, Jacob Bader, Al. Albrecht, J. A. G. Rabe, H.
Evers or “Ebers”, J. Wohlsclaegel, W. A. Knolle, Jacob Kern, , and C.
Thomas.
That organizing session also authorized starting a school, Fredericksburg College.
In 1886 the Louisiana churches became
part of the Louisiana
(English-speaking) Conference. In 1894
the college was sold for $8000, and trustees managed those funds for
scholarships. In 1929 the residue was
turned over to Southwestern
University as an
endowment for a lectureship for ministers and teachers.
The MECS General Conference of 1918, in response to World War I,
changed the name to Southwest Texas Conference.
That name was temporary. In
October 1918 the Annual Conference voted to dissolve. Three churches, Bering and Beneke in Houston
and East Bernard joined the Texas Conference of the MECS. The others joined the West Texas (today Rio Texas) Conference. Those churches were kept in a newly created
district—the Southwest District with E. A. Konken as Presiding Elder. Three years later the district was enlarged
by the inclusion of English speaking churches and renamed the Kerrville
District.
Saturday, December 02, 2017
This Week in Texas Methodist History Dec. 3
Methodist Churches Cooperate with ABS for “Khaki Bibles” for the
Troops, First week of December, 1917
The American Bible Society, an ecumenical group devoted to Bible
translation, publishing, and distribution, designated the first week of
December, 1917, for a massive fund drive that would enable the purchase of a
Bible for every American soldier. The
Methodists of Texas responded eagerly to the call.
The goal was $400,000 and both San Antonio
and Houston were assigned quotas of $3000.
The ABS would provide the Bible for $.25, and they would be distributed
free to the troops through the YMCA.
The drive was supposed to last from Dec. 1 to 11, with every preacher
delivering a sermon on the topic on Dec. 9.
Methodist preachers in Houston at the
time were I. B. Manley at McKee
St., R. E. Ledbetter at West
End, and J. W. Mills at St. Paul’s.
If they had any doubts about were the church hierarchy stood on
the war, those doubts were shattered when the MECS College of Bishops issued a
formal statement on participation the war after their meeting in Jackson, TN.
The committee that signed the statement consisted of Bishops
Atkins, Murrah, and McCoy. The bishops
admit “Our government did not enter the war through military necessity, but
from higher compulsion---by a compelling sense of comradeship with all that is
highest and best in human civilization.”
Students of just war doctrine will note the dismissal of that doctrine.
The main justification to the bishops was that the war was really
against rationalism. German theologians
and philosophers had led the movement toward examination of Biblical texts as
historical documents-(rationally). The
bishops conflated rationalism with materialism and atheism. Germany must be defeated or the
world would be taken over by atheism!
That was the message.
Six months later, at the
General Conference of 1918, John Moore was elected bishop of the MECS. He was one of the very few Methodists who had
actually gone to Germany
for theological study.