The History of the Negro Church Part 12

The Bureau of the Census believes that the most significant fact regarding the Sunday schools reported by Negro churches is the exceptionally large proportion of organizations reporting them. "Whereas the percentage of all church organizations in the United States reporting Sunday schools," says the census, "was only 79 per cent, 91.2 per cent of the entire number of Negro organizations made such a report." The two cla.s.ses of denominations are nearly even, the rate for the exclusively Negro bodies being a little lower than that for Negro organizations in other bodies. Among the single denominations, those showing the highest percentage of Sunday schools, as compared with the total number of organizations, are the Colored c.u.mberland Presbyterian Church, with 98 per cent, and the Presbyterian Church in the United States of America, with 97.1 per cent. The denominations showing the lowest percentage, as compared with the total number of organizations, are the Colored Primitive Baptists in America, with 20.8 per cent, and the United American Free-will Baptists, with 39.9 per cent. Of all the Sunday schools given, the National Baptist Convention reported 17,910, or 51.6 per cent, a little more than one-half; the African Methodist Episcopal Church, 18.1 per cent; the Methodist Episcopal Church, 10.8 per cent; the Colored Methodist Episcopal Church, 6.7 per cent, and the African Methodist Episcopal Zion Church, 6 per cent. These five bodies reported 32,360 Sunday schools, or 93.3 per cent of the total number reported by Negro organizations. The statistics as to officers, teachers, and scholars show about the same proportions.

The report on Negro ministers shows a very rapid increase, in fact, a much larger number than in the case of other professional men among Negroes. The results show that although when brought into comparison with the white race the professions among Negroes are generally undermanned, the Negro ministry, so far as numbers are concerned, is well supplied. In 1906 there were 31,624 Negro ministers. The Baptists then had 17,117, the African Methodist Church 6,200, the African Methodist Episcopal Zion Church 3,082, the Colored Methodist Episcopal Church 2,671, the Colored Primitive Baptists in America 1,480, the Colored c.u.mberland Presbyterian Church 375, and the United Free-will Baptists 136. The remaining number of ministers were distributed among the smaller denominations.

Another essential in the estimate of the religious progress of the Negro is the work done by the churches for their expansion into neglected parts. It has been said that the Negroes of the United States annually contribute more than $125,000 to home missions, supporting about 250 home missionaries and aiding more than 400 churches in backward districts. Owing to the recent migration resulting in all but the depletion of many churches in the South, and the necessity for others in the North, there has been much stimulus from without in some centers where churches have had little support from those migrants primarily interested in economic gain. Ever alive to the situation, however, the various Negro denominations have raised large sums to organize and maintain new churches wherever these migrants of color have settled in large numbers.

In foreign missions the Negro denominations have done almost as well.

They annually contribute to this work more than $150,000. While some of this sum has been expended in promoting this cause in various foreign fields, the larger portion of it, by special designation, has been used in countries having a preponderance of Negro population, especially in Africa. The Negro Baptists, through the Foreign Mission Board of the National Baptist Convention, the work of which is directed by that untiring apostle to the lowly, Dr. L. G. Jordan, carries on missionary work in five foreign countries. This body has established 61 stations, 83 out-stations, and 43 churches, having altogether 14,700 communicants, among whom are 43 native workers and 451 a.s.sistants. The African Methodist Episcopal Church, having organized their mission work earlier than the Baptists--that is, in 1844, whereas the Baptists did not organize theirs until 1880--have been more successful abroad. This denomination has invaded as many as eight foreign countries. Most of its efforts, however, have been restricted to Africa, where this denomination has two bishops reaching 17,178 members through 118 ordained ministers and 479 local preachers and teachers. This work in Africa was promoted largely through Bishops Levi J. Coppin and J. Albert Johnson, who, transferred to districts in this country, are still rendering their denomination valuable service. The African Methodist Episcopal Zion Church, which did not organize its foreign mission work until 1892, has established three foreign mission stations, five out-stations, and eleven churches. Other denominations have also done much to support missionary effort in foreign parts.

To promote Christian education both at home and in foreign fields these denominations have well supported publis.h.i.+ng houses. The Colored Methodists have for a number of years had a successful plant for this work, which reached a stage of progress under its efficient agent, Dr.

J. C. Martin. The African Methodist Episcopal Zion Church was earlier in the field and saw the work recently expanded under the well-known Dr. J.

W. Crockett. The African Methodist Episcopal Church, a pioneer in this enterprise, has easily taken the lead in this work among the Negro churches, especially under such efficient managers as Dr. R. R. Wright, in charge of the Publis.h.i.+ng House and editor of _The Christian Recorder_ in Philadelphia, under Dr. R. C. Ransom, the brilliant editor of the _African Methodist Episcopal Church Review_, and under the progressive Ira T. Bryant, the director of the publications of the Sunday School Union in Nashville, founded by Bishop C. S. Smith. The Negro Baptists, having become enraged at the refusal of the white Baptists to recognize them as const.i.tuents of an all comprehending denomination, organized the National Baptist Convention, which accepted as one of its most important concerns the establishment of The National Baptist Publis.h.i.+ng House. After attaining a high degree of success under the efficient Dr.

R. H. Boyd, however, this establishment became the business of only that portion of the Baptists who supported Dr. Boyd in his efforts to direct the work on what his opponents called a private basis. The other Baptist faction has established another publis.h.i.+ng house in Nashville.

Still another idea of the growth of the Negro church may be obtained from the statistics as to their administrative officers. The work of the Negro denominations has grown to the extent that the African Methodist Episcopal Church has fifteen bishops and nine other administrative officers, the Colored Methodists seven bishops and eleven other administrative officers, and the African Methodist Episcopal Zion Church ten bishops and fifteen other administrative officers. The affairs of the National Baptist Convention, incorporated, are administered by thirteen officers, and the National Baptist Convention, unincorporated, by an equal number of functionaries. These, however, are not all regularly engaged in administrative work as in most of the Methodist denominations. The smaller groups of Baptists and Methodists show here and there top-heavy administrative staffs, whereas very large groups of Negro members in white churches have fewer supervisors. The Methodist Episcopal Church, however, has for some years maintained for the Negroes abroad a missionary bishop, in the capacity of whom Bishops Alexander P.

Camphor and Isaiah B. Scott have served. The n.o.ble fight as indicated by favorable ballots taken in various conferences, moreover, all but resulted in the election of the eloquent Dr. J. W. E. Bowen as a regular bishop. Becoming sufficiently liberal, however, to override race prejudice, the Conference of 1920 not only chose as bishop for Africa that pleasing preacher and successful pastor, Dr. M. W. Clair, but at the same time set apart for the New Orleans diocese the scholarly and brilliant editor of the _Southwestern Christian Advocate_, Dr. R. E.

Jones.

CHAPTER XV

THE NEGRO CHURCH OF TO-DAY

These new developments have kept the Negro ministry still attractive, but because of many undesirable situations here and there in the church comparatively few young men have, during the last decade or so, aspired to this work. Some young Negroes have learned to look upon the calling as a necessary nuisance. Except in church schools where the preparation for the ministry is an objective, it has often been unusual to find one Negro student out of a hundred aspiring to the ministry, and too often those who have such aspirations represent the inferior intellect of the group, as it happened in the church during the middle ages. So rapidly did the ministry fall into discredit in many quarters a few years ago that most women of promise would not dare to engage themselves to men who thought of becoming clergymen; and, if the marital connection happened to be effected before the lot of the bride was known, it was in many cases considered a calamity. Because Negroes now realize how limited the opportunity for the race is in politics and some of the professions, however, the ministry will doubtless continue, as it has since the Reconstruction, a sort of avenue through which the ambitious youth must pa.s.s to secure a hearing and become a man of influence among his people. This does not mean that irreligious men will masquerade as spiritual advisers but that, inasmuch as the church as an inst.i.tution is considered a welfare agency as well as a spiritual body to edify souls, some Negroes, interested in the social uplift of the race, are learning to accomplish this task by accepting leaders.h.i.+p in the church.

Negroes see in the ministry, moreover, a new mission. The world, having now gone mad after the trifles of this life, is sadly in need of a redeemer to save men from themselves. In the contest between selfishness and G.o.dliness the former has been victor in the soul of the American and European. There are those like Bishop John Hurst believing that the Negro church must play the role of keeping the fire burning on the altar until the day when men again become reverent, and that the Negro's liberal interpretation of the Christian religion, based upon the brotherhood of man and the fatherhood of G.o.d, must gain ascendancy and be accepted by a regenerated world of to-morrow.

As a preparation to this end the afflictions of the Negro have adequately developed self-control in the race. The watchword of the Negro church has been patience while waiting on the Lord. The Negro has learned not to avenge his own wrongs, believing that G.o.d will adjust matters in the end. The Negro agrees with Professor Joseph A. Booker, that he that taketh up the sword shall perish by the sword. Even during these days, when we learn much about the lawless, the behavior of the Negroes is no exception to the rule. An investigation shows that the Negroes never do any more than to defend themselves in keeping with the first law of nature. White persons who once found it possible to intimidate the whole group by shooting or lynching one or two now face persons of color bent upon defending their homes. At heart, however, the Negro is conservatively Christian and looks forward to that favorable turn in the affairs of man when the wrongs of the oppressed shall be righted without the shedding of blood.

The Negro church is criticized by a few radical members of the race as a hindrance to the immediate achievement of the aims of the race, in that the white race in the exercise of foresight encourages and even subsidizes the Negro ministry in carrying out this conservative program.

This will tend, it is said, to keep the Negro down, whereas the white people themselves do not actually believe in such doctrine; for their own actions show that they use it as a means to an end. This, however, is hardly a fair criticism of the Negro church of to-day. No force from without can claim control of this inst.i.tution, and certainly no one can bridle its fearless speakers who stand for the Negro of to-day. The Negro churchmen, moreover, are not any more conservative than other leaders of the people. They may be more generally effective because of their greater influence. That the Negro church is conservative is due to teaching and to tradition, and it is fortunate that Providence has had it so. Acting as a conservative force among the Negroes, the church has been a sort of balance wheel. It has not been unprogressive but rather wise in its generation in not rus.h.i.+ng forward to a radical position in advance of public opinion. In other words, the Negro church has known how far it can safely instruct its people to go in righting their own wrongs, and this conservatism has no doubt saved the Negro from the fate of other oppressed groups who have suffered extermination because of the failure to handle their case more diplomatically.

This does not mean, however, that the Negro church of to-day is not alive to the sufferings of the race and is not critical of the att.i.tude of the so-called Christian elements in this country. Some Negro ministers like Dr. F. J. Grimke are decidedly outspoken, even to the extent of being cla.s.sed with the militant Reds now being deported. Dr.

Pezavia O'Connell, a gentleman of scholars.h.i.+p and character, has all but suffered professional martyrdom because he has always fearlessly championed the cause of the Negro. Inasmuch as such an advanced position does not always harmonize with the faith of his communicants, he has been proscribed in certain circles. R. W. Bagnall, George Frazier Miller, and Byron Gunner have actually preached the use of force and encouraged resistance to the mobs to the extent that some Negroes have probably addressed themselves vindictively to the task of retribution.

Through the Negro churches, and these alone, have the Negroes been able to effect anything like a cooperative movement to counteract the evil influences of such combinations against the race as the revived Ku Klux Klan.

The church then is no longer the voice of one man crying in the wilderness, but a spiritual organization at last becoming alive to the needs of a people handicapped by social distinctions of which the race must gradually free itself to do here in this life that which will a.s.sure the larger life to come. To attain this the earth must be made habitable for civilized people. Funds are daily raised in Negro churches to fight segregation, and an innocent Negro in danger of suffering injustice at the hands of the local oppressor may appeal with success to the communicants with whom he has frequented a common altar. The National a.s.sociation for the Advancement of Colored People would be unable to carry out its program without the aid of the Negro church.

Although Negroes are not now attracted to the church as much as formerly, the census reports still show that there are more Negroes in the ministry than in any other profession. The only really close compet.i.tor of the Negro in this profession is the southern white man.

While the educated white men of the North are taking up scientific pursuits and business, the southern whites are carrying out their designs on the ministry, in keeping with the well-laid plans by which they have succeeded in getting partial control of the northern press.

During recent years so many southern white students have crowded northern schools of theology that, in keeping with the spirit of Beelzebub, some of these inst.i.tutions now deny Negroes admission. The pulpits of the North are being gradually taken over by the apostles indoctrinated by the medieval agents of race hate.

Since the Negro ministry is still the largest factor in the life of this race, it naturally conflicts with the propaganda of the ministry preaching caste. These representatives of the master and slave cla.s.ses must, in the capacity of spokesmen of widely differing groups, work out the solution of the problems of the church in the United States; for either the one or the other must dictate the religious program of the economically mad North. The North cares little about priest-craft. The struggle there for dollars and cents and for opportunities to spend them in riotous living is too keen to spare time for such matters as Christian living and the remote hereafter. The South, on the other hand, has never lost its bearing. In spite of riots here and there and lynchings almost anywhere, that section still considers itself a Christian land and, in its way, has lifted high the name of Christ without being influenced by his life. The North, then, if it ever awakes from its lethargy, will probably accept either the principles of Jesus of Nazareth as they have been preached and practiced by the Negroes, or the Anglo-Saxon-chosen-people-of-G.o.d faith for which many misguided white communicants have jeopardized their own lives and have taken those of Negroes unwilling to wors.h.i.+p at the shrine of race prejudice.

The white people of this country are not interested in the real mission of Christ. In the North the church has surrendered to the capitalistic system and developed into an agency seeking to a.s.suage the pains of those suffering from the very economic evils which the inst.i.tution has not the courage to attack. In the southern portion of the United States, the white churches have degenerated into perfunctory machines engaged in the service of deceiving the mult.i.tude with the doctrine that the Anglo-Saxon, being superior to other races by divine ordination, may justly oppress them to maintain its supremacy and that the principles of Jesus are exemplified in the lives of these newly chosen people of G.o.d when they permit their so-called inferiors to eat the crumbs let fall by those whom their idol G.o.d has carefully selected as the honor guests at the feast. If the humble Nazarene appeared there disturbing the present caste system, he would be speedily lynched as he was in Palestine.

In spite of the Negroes' logical preaching of the fatherhood of G.o.d and the brotherhood of man, however, the North now seems inclined to accept the faith of the South. Science has long since uprooted the theory that one race can be superior to another, but the northern churches are loath to act accordingly. The same churches, which prior to emanc.i.p.ation, championed the cause of the Negro, are to-day working indirectly to promote racial distinctions. The southern white man, wiser in his generation than most of his compet.i.tors, easily realized that he could not legally reenslave the Negro, but early devised a scheme to convert the North to the doctrine of segregation, educational distinctions, and the elimination of the Negroes from the body politic, to make it improbable, if not impossible, for the Negroes to attain the status of white men. The Christian spirit of the North at first rebelled against the very idea; but, already pledged to the policy of the economic proscription of Negroes through trades unions, that section, once bristling with churches dominated by abolitionists, soon yielded to the temptation of sacrificing the principles of Jesus for dollars and cents.

The Negro of to-day, therefore, is hated as much by the northern religious devotee as by the southern enthusiast at the shrine of race prejudice.

Evidence as to such conditions obtaining is not wanting. In the midst of the changing order involving all but the annihilation of the Negro, the race has repeatedly appealed to the "Christian" element of the North only to have a deaf ear turned to its pet.i.tion. Inasmuch as the northern ministers are influenced by rich laymen whose businesses have so many ramifications in the South, they refrain from such criticism or interference in behalf of the Negro, since it might mean economic loss.

Negroes at first secured from northern churches large sums of money to establish adequate private schools and colleges throughout the South, but before these inst.i.tutions could be developed these funds were diverted to the support of industrial education which the South openly interpreted to signify that no Negro must be encouraged to become the equal of any white man, and that education for him must mean something entirely different from that training provided for the Caucasian. The northern white man, more interested in developing men to produce cotton and tobacco than in the training of a race to think for itself, again bowed to mammon. Churches which once annually raised sums for the maintenance of various Negro schools have now, as a majority, restricted their contributions to Hampton and Tuskegee, where, it is believed, the ultimate distinctions of the whites and blacks can, by the process of safeguarded education, be best effected. Practically all of the so-called Christian philanthropists have followed their example.

The Negro church, however, finds itself facing still another problem.

During recent years Negroes have manifested more interest in the redemption of Africa. Negro churches have long since contributed to missions and the periodical return of the apostle to the lowly far away has been awaited with the antic.i.p.ation of unwonted joy; but it is only recently that the church has begun to make sacrifices for the cause.

Whereas a few years ago a congregation felt that it had done its duty in raising a missionary collection of ten or fifteen dollars, that same group is to-day supporting one or two missionaries in Africa. The raising of funds for this purpose and the administration of it have been of late so well extended, as noted above, that the national church organizations have had to a.s.sign this work to boards, whose business is to supply the missionaries at the various posts and extend their operations by establis.h.i.+ng schools where they have sufficiently well established the work to require systematic training.

In spite of their well-laid plans, however, the Negro church finds itself handicapped in reaching the Africans. Controlled as that continent is by the capitalistic powers of Europe, they have much apprehension as to the sort of gospel the Negro missionary may preach in Africa, lest the natives be stirred up to the point of self-a.s.sertion.

They desire that missionaries to Africa, like race leaders in the United States, be "hand-picked." In other words, the missionary movement must bow to mammon. To the heathen, then, must go those who have served only as forerunners of foreign conquests involving the discomfiture, the oppression, and in many cases the annihilation of the very people whom they professed to be saving.

Following in their wake, a certain American "Christian" organization financed by "philanthropists" recently sent to Africa Thomas J. Jones who, in behalf of his race, sought to carry out this policy. The effect of this mission was soon apparent. After having n.o.bly served in Africa and India, Max Yergan, an International Young Men's Christian a.s.sociation Secretary, appointed to serve permanently in Africa, recently toured the United States for a mission fund which the Negroes freely contributed that through him some portion of Africa might be redeemed. This man in Africa having ingratiated himself into the favor of the capitalistic government there, however, according to Yergan's statement, influenced the administration to refuse him the permit to work among his own people. The same meddler, according to a complaint made by the colored branch of the Young Men's Christian a.s.sociation, all but made himself the dictator of the appointments of that department and other Negro welfare agencies sent abroad during the World War. His business now seems to be that of furnis.h.i.+ng the world with "hand-picked" Negro leaders to d.a.m.n even the natives in Africa. The white church then, has not only failed to preach the social gospel of Jesus, but is preventing the Negroes from carrying that message to their own people. In other words, the principles of the humble Nazarene must be crushed out to make money and perpetuate caste.

This and other handicaps, however, have not prevented the progress of the church. Probably the most promising aspect is that Negro ministers of to-day measure up to a higher standard than formerly. They are not diverted from their course by politics and the like. Here and there, of course, are some of little promise, who in a poverty-stricken condition accept almost any bribe offered them by political bosses, but fortunately this number is known to be rapidly decreasing. During the last generation there has developed among Negroes the feeling that the political embroglio is an unclean sphere which the minister should not enter. The increasing duties of the Negro preachers, moreover, have recently so multiplied that they have no time for such service.

Experience has shown that even in the case of those who have gone into politics in self-defense that they have accomplished little good or that some layman could have handled the matter more successfully.

We have recently had two striking cases in evidence. Bishop Alexander Walters, after having rendered valuable service to the cause as an educator and minister in Kentucky, California, and Tennessee, became the ranking bishop of the African Methodist Episcopal Zion Church. He then decided that his people had been so long duped by the grafters and tricksters masquerading as the successors of Lincoln and Grant, that he would use his influence to have the Negroes divide their vote by supporting Woodrow Wilson in 1912. Dr. J. Milton Waldron, an influential Baptist minister of Was.h.i.+ngton, feeling that it would mean a new day for the Negro to have this democratic college president of many promises elevated to the heads.h.i.+p of the nation by the aid of the Negro vote, did likewise. Disappointed in the end, however, by the hypocrisy of Wilson, who, in his heart hated Negroes, these churchmen saw themselves painfully humiliated among their people, who, in return for the large number of votes which they gave Wilson, received nothing but segregation in the civil service, elimination from public office, and conscription to do forced labor in the World War, while he was promising that the Negroes should have justice and have it abundantly.

[Ill.u.s.tration: BISHOP ALEXANDER WALTERS]

The Negro churchmen of to-day realize, as most leaders of the race do, that the hope of the blacks lies not in politics from without but in race uplift from within in the form of social amelioration and economic development. Neither Democrats nor Republicans are interested in the Negro except so far as the race may be used to enable them to get into office. Their platform promises have been not something to stand on but to get into office on. This does not in any sense, however, mean that the Negro minister has lost interest in public matters of concern to every citizen, but rather that he has learned the possibilities in the political world. He will in no sense withdraw from the contest in behalf of the rights of his people. His method of attack will be different.

Carrying out this reconstructed policy for the rehabilitation of the race, the Negro minister, like a majority of the thinking members of this group to-day, will welcome the a.s.sistance and cooperation of the white man, but will not suffer himself to be used as a tool in connection with forces from without the circles of the race, pretending to be interested in the solution of its problems.

FOOTNOTES

[Footnote 1: At a love feast conducted by Bishop Asbury at the Virginia Conference in 1783, strong testimonials were borne in favor of African liberty. He said in 1785, speaking of the Virginia Conference: "I found the minds of the people greatly agitated with our rules against slavery and a proposed pet.i.tion to the General a.s.sembly for the emanc.i.p.ation of the blacks. A colonel and Dr. c.o.ke disputed on the subject and the colonel used some threats; next day brother O'Kelly let fly at them, and they were made angry enough; we, however, came off with whole bones."

Working in this field against slavery, these Methodists waited upon George Was.h.i.+ngton, who politely received them and gave his opinion against slavery. This conference, however, did not bring striking results. Saying that he was much pained in mind, Bishop Asbury a.s.serted: "I am brought to conclude that slavery will exist in Virginia perhaps for ages. There is not a _sufficient sense of religion nor liberty to destroy it_." In Georgia in 1741 he said, "Away with the false cant that the better you use the Negroes, the worse they will use you! Make them good; then, teach them the fear of G.o.d, and learn to fear him yourselves, ye masters. I understand not the doctrine of cruelty."]

[Footnote 2: He published a pamphlet ent.i.tled _Involuntary, Unmerited, Perpetual, Absolute, Hereditary Slavery, examined on the principles of Nature, Reason, Justice, Policy, and Scripture_. The work is written in grave and manly style and with nice discriminations and candid reasons set forth the claims of the emanc.i.p.ating Baptists in a creditable manner.

In 1778, Mr. Barrow received an invitation to preach at the house of a gentleman who lived on Nansemond River, near the mouth of James River. A ministering brother accompanied him. They were informed on their arrival, that they might expect rough usage, and so it happened. A gang of well-dressed men came up to the stage, which had been erected under some trees, as soon as the hymn was given out, and sang one of their obscene songs. They then undertook to plunge both of the preachers. Mr.

Barrow was plunged twice. They pressed him into the mud, held him long under the water, and came near drowning him. In the midst of their mocking, they asked him if he believed? and throughout treated him with the most barbarous insolence and outrage. His companion they plunged but once. The whole a.s.sembly was shocked, the women shrieked, but no one durst interfere; for about twenty stout fellows were engaged in this horrid measure. They insulted and abused the gentleman who invited them to preach, and every one who spoke a word in their favor. Before these persecuted men could change their clothes, they were dragged from the house, and driven off by these outrageous churchmen. But three or four of them died in a few weeks, in a distracted manner, and one of them wished himself in h.e.l.l before he had joined the company, &c.

In Mr. Barrow's piece against slavery, we find the following note: "To see a man (a Christian) in the most serious period of all his life--making his last will and testament--and in the most solemn manner addressing the Judge of all the earth--_In the name of G.o.d, Amen._--Hearken to him--he will very shortly appear before the Judge, where kings and slaves have equal thrones!--He proceeds:

"Item. I give and bequeath to my son ----, a negro man named ----, a negro woman named ---- with five of her youngest children.

"Item. I give and bequeath to my daughter ----, a negro man named ----, also a negro woman named ----, with her three children.

"Item. All my other slaves, whether men, women or children, with all my stock of horses, cattle, sheep, and hogs, I direct to be sold to the highest bidder, and the monies arising therefrom (after paying my just debts) to be equally divided between my two above-named children!!!

"The above specimen is not exaggerated; the like of it often turns up. And what can a real lover of the rights of man say in vindication thereof?

"Suppose for a moment, that the testator, or if the owner, dies intestate (which is often the case), was ever so humane a person, who can vouch for their heirs and successors? This consideration, if nothing else, ought to make all slaveholders take heed what they do, 'for they must give an account of themselves to G.o.d.'"]