22 Separation or Continuity, Which''
loyal simply because we ask for an equal chance with all other
races represented in the Methodist Episcopal Church, when
selections are made to fill the high offices in the church.
Our people are loyal to the church of our choice and this is-
true of ministers and laymen.
The love of our people for the church and their fidelity to
her, are as deep as the fathomless sea and as abiding as the
everlasting hills. The historians of the Methodist Episcopal
Church have failed to record any facts concerning the colored.
man in the church, that would lead Bishop Foster to draw such
severe conclusions. He says: " These members of ours (speak¬
ing of the colored members, of course,) for reasons which grow
in force, do not remain with us without working evils to us that
may become disturbing and disastrous." We suppose that:
because we have begun to speak for recognition, that we are the
occasion of much evil in the church. The Bishop regards us
an evil in one place in his book and then in another considers it
right and proper that we demand recognition; but if we demand
it in the Methodist Episcopal Church it is suicidal, but in a race
Methodist Body it is all right. Other nationalties may speak for
recognition in our church and it is all right, God is in it; if, on
the other hand, we speak for recognition, the devil is in it.
The above analysis is about the correct solution of the
Bishop's statements. He implies that the church has no power
to become holy as long as she retains the colored man.
The church was regarded holy, perhaps, when the colored
people were nearly all ignorant. And now, with all her effort
and great desire to become holy, she cannot because the colored
man has become intelligent and feels bent and bound to ask for
recognition ; his persistence agitates the church and prevents her
from growingjmuch in grace. From Bishop Foster's theory edu-