THE RECENT GROWTH OF THE NEGRO CHURCH
The student of this phase of history will naturally inquire as to the
actual results from all of these efforts to promote the progress of
Christianity among these people. Here we are at a loss for facts as to
the early period; but after 1890, when the first census of Negro
churches was taken, we have some very informing statistics: and although
the general census of 1900 took no account of such statistics, the
United States Bureau of the Census took a special census of religious
institutions in 1906, basing its report upon returns received from the
local organizations themselves. The items of this report covered the
membership, places of worship, seating capacity of the edifices, the
value of church property, and the number of ministers. There were
reported also the number and value of parsonages, the debt on church
property, and later the statistics of Sunday schools.
Summarizing the details, the census showed that in 1906 there were
36,770 Negro church organizations with a membership of 3,685,097. They
had 35,160 church edifices and 1,261 halls used as places of worship,
affording a seating capacity of 10,481,738. There were 4,779 parsonages
worth $3,727,884, whereas the church edifices were worth $56,636,159.
The debt on such church property, however, was $5,005,905. These
churches had 34,681 Sunday schools administered by 210,148 officers and
teachers in charge of 1,740,009 scholars.
Comparing these statistics of 1906 with those of 1890, one sees the
rapid growth of the Negro church. Although the Negro population
increased only 26.1 per cent during these sixteen years, the number of
church organizations increased 56.7 per cent; the number of
communicants, 37.8 per cent; the number of edifices, 47.9; the seating
capacity, 54.1 per cent; and the value of church property, 112.7 per
cent. The proportionately smaller increase in the membership is
accounted for by the discovery of an overstatement of this item through
error by the African Methodist Episcopal Zion Church in 1890, which in
1906 was corrected. It is worthy of note here that the number of halls
decreased, showing that they gave place to permanent buildings for those
who had been housed in temporary quarters.
The distribution of these churches is of value to determine the extent
of this progress. Over 90 per cent of the organizations were in the
South, where the large majority of the Negroes are. Because of the
social and economic conditions in that section, however, the proportion
of the total value of church property was smaller, being only 73.5 per
cent, and the proportionate amount of debt on church property
accordingly smaller, being 53.1 per cent. Considering State by State,
one finds that the southern group, of course, took the lead, whereas
Idaho, Nevada, New Hampshire, North and South Dakota, and Vermont
reported no Negro churches at all in 1890; but South Dakota and New
Hampshire carried such an item in their returns in 1906. Georgia held
first rank in the number of Negro communicants in 1890 and 1906, while
Alabama advanced from third to second place in 1906, and Mississippi
from the sixth in 1890 to fourth in 1906. Oklahoma did the unusual thing
of advancing from the thirty-third place in 1890 to the twentieth in
1906. Most of these changes, however, followed corresponding changes in
the Negro population of these States, resulting not every time as a
natural increase but from migration.
A smaller number of Negro communicants were distributed among 18 white
organizations in 1906. Between 1890 and 1906, however, the Southern
Baptist Conventions and the Evangelical Lutheran churches lost their
Negro members; but for the first time the following reported Negro
churches in 1906: The Advent Christian Church, the Seventh Day
Adventists, the General Council of the Evangelical Lutheran Church in
North America, the General Eldership of the Churches of God in North
America, the Wesleyan Methodist Connection, the Moravian Church, the
Reformed Church in America, and the Church of the United Brethren in
Christ. Other difficulties arise in making the comparison here; for the
Colored Primitive Baptists were not reported as a separate denomination
in 1890, but in 1906 they, with the exception of four churches of this
faith, constituted a body of their own. The white denomination reporting
the largest number of Negro members was the Methodist Episcopal Church.
The sectarian would be interested in learning, moreover, the progress
reported for the various denominations. The greater achievements were
accredited to the 11 exclusively Negro organizations reporting in 1890
and the 17 of this same composition making returns in 1906. These were
Baptists, Methodists, and Presbyterians, with a sprinkling of such
smaller groups as the Church of God and Saints of Christ, organized in
1896; Churches of the Living God, organized in 1899; the Voluntary
Missionary Society in America, organized in 1900; the Free Christian
Zion Church of Christ, organized by Schismatic Methodists of all sects
in 1905; the Union American Methodist Episcopal Church, the African
Union Methodist Protestant Church, organized in 1866; the Reformed Union
Apostolic Church, organized in 1882; and the Reformed Methodist Union
Episcopal Church, organized in 1896. While these smaller bodies were
developing between 1890 and 1906 there disappeared other small Negro
national church organizations known as the Congregational Methodist
Church and the Evangelical Missionary Church. Of the distinctly Negro
denominations, the one reporting the largest number of communicants was
the National Baptist Convention. Following thus in the order of their
numerical rank came next the African Methodist Episcopal Church, the
African Methodist Episcopal Zion Church, and the Colored Methodist
Episcopal Church.
Further statistics show more definitely the progress along sectarian
lines. In 1906 the six Baptist bodies reported 19,891 organizations with
2,354,789 communicants and church property valued at $26,562,845. The
ten Methodist bodies combined came second with 15,317 organizations,
1,182,131 communicants and church property valued at $25,771,262. Taken
together, the Methodists and Baptists had 35,208 or 95.8 per cent of the
total number of Negro organizations; 3,536,920 or 96 per cent of the
total number of Negro communicants and $52,334,107 or 92.4 per cent of
the total value of church property.
Other statistics show further tendencies of little importance. The
marked increase in the number of Free Baptists between 1890 and 1906 is
accounted for by better returns the latter year. The falling off of the
Disciples of Christ was said to be due to the change resulting from
separation of the Disciples and the churches of Christ. There were,
moreover, during the same period significant changes in the membership
of the Negroes in such white organizations as the Roman Catholic, the
Congregational, the Presbyterian, and the Episcopal churches.
The progress of the Negro church, however, has been made, as shown
above, in the denominations organized and controlled exclusively by
Negroes. In 1906 they had 85.4 per cent of the organizations, 87 per
cent of the membership, 83.2 per cent of the scholars in the Sunday
School; 78.9 per cent of the value of the church property, 74.5 per cent
of the total amount of the debt on church property, and 67 per cent of
the value of parsonages. The statistician accounts for the relatively
larger proportion of the value of property and debt among the partly
Negro denominations by the fact that these organizations are largely in
Northern States where church buildings are of better type and parsonages
more common. These figures show that the Negro denominations are growing
more rapidly than the others. The statistician says: "While in 1890 they
had 81.7 per cent of the organizations against 18.3 per cent for the
other class, in 1906, they reported 85.4 per cent, while in the past
Negro bodies had dropped 14.6 per cent." The variations, instead of
refuting this statement, tend to confirm it. The National Baptist
Convention, for example, dropped from 53.4 per cent to 50.4 per cent in
organizations but advanced from 50.4 per cent to 61.4 per cent in
membership and from 33.9 per cent to 43.1 per cent in value of church
property. The Northern Convention showed a decrease in every item as to
its report on the Negro membership. The African Methodists apparently
fell behind but the difference was due not to any actual decrease in
membership but to more accurate returns as is confirmed by more recent
reports in their histories and their year books. The Presbyterians and
Congregational churches show a slightly increased percentage in
membership but a decreased percentage in value of property. The
Protestant Episcopal Church reported a general increase, especially in
the value of church property. The percentages of increase in the case of
Catholic Churches are not striking except in the case of membership.
These last mentioned denominations, moreover, still have a comparatively
small following among the Negroes.
The Bureau of the United States Census has fortunately compiled
statistics to show even the sex of these communicants. These tend to
confirm the oft repeated declaration that the women largely support
Negro churches. "Of the total number of organizations reported," says
the statistician, "34,648, or 94.2 per cent, made returns showing the
sex of communicants or members, and the number thus reported, 3,527,660
was 95.7 per cent of the total membership. Of this number 1,324,123, or
37.5 per cent, were males, and 2,203,537, or 62.5 per cent, were
females. As compared with the figures for all religious bodies, white
and Negro, which show 43.1 per cent males and 56.9 per cent females,
they indicate a greater preponderance of females in Negro bodies." The
census reports account for this difference in contending that the Roman
Catholic bodies, among which the proportion of males is relatively large
(49.3 per cent), constituted over 36 per cent of the total church
membership reported by the census of 1906, but only one per cent of the
Negro church membership. In the total Protestant church membership the
percentage of females is 60.3, or only slightly lower than that of the
membership of the Negro churches alone.
The few denominations which show the larger proportion of males are the
Catholics with 47.5 per cent, the colored Cumberland Presbyterian, 46.5
per cent, and the United American Free-will Baptist Church, 43.9 per
cent. Those showing the smallest proportion of males are the Protestant
Episcopal Church, with 35.2 per cent; the Colored Primitive Baptists in
America, 35.7 per cent, and the Northern Baptist Convention, 35.9 per
cent.
Statistics of the Sunday schools exhibit direct evidence as to how
largely this institution functions in the religious life of the Negroes.
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 classes 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 Cumberland 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 Cumberland 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 assistants. 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 publishing 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 Publishing 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 constituents 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 Publishing
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 publishing 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 noble 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.