or left to pick it out for himself, but the whole faith. This the
Episcopal Church offers him. A complete faith, naturally, is to be
found in a comprehensive church. The Episcopal Church is most
comprehensive. She believes more in turning in than in turning out.
Men are not brought into the fold to be "turned out" for every little
thing, but they are brought in to be built up, established and rooted
and grounded in Him. The church, then, is adapted to the present Negro
because she gives him not opinions and theories, but the living faith
of the ages and a living Christ as potential to-day as when He trod
this earth clothed in flesh. And this church is most comprehensive,
taking in all sorts and conditions of men, and by grace dispensed
through sacraments, ordained by Christ Himself, seeks to bring to the
fullness of stature as realized in Jesus Christ.
The Episcopal Church is pre-eminently adapted to the present Negro,
for the present Negro is most eager to learn, and, above all other
religious bodies, she is a _teaching church_. More Scripture is read
at one Episcopal service than is ofttimes read in a month in the
services of other churches. She has a liturgy which is the sum total
of all that is good and grand in the ages past, and the constant and
almost imperceptible influence of her most excellent system of public
worship, as indicated in the Book of Common Prayer, silently but
effectively issues, in moulding and mellowing good Christian
character. She teaches not only through the prayer book, but by the
yearly round of feast, festival and fast, of which, like a great
panorama the acts and incidents in the life of her Lord are constantly
set forth before those who have ears to hear and eyes to see. More
than that, she teaches through symbolism. Many persons, and a
considerable number of Negroes are here included, are endowed with but
little brain. But they have eyes, and what they take in with their
eyes help to rivet and fasten in their memories what they seize upon
with what brain they possess. Our children begin to take in the
surrounding objects with their eyes long before their minds are
sufficiently developed to act, and the same is true in the present
matter. The Episcopal Church, therefore, is especially adapted to the
present Negro because she is adequately and sufficiently equipped to
touch him at that portion of his being which will respond in unison
with what she has to offer for his improvement. Her service addresses
itself to his natural senses, as well as to his mental powers, however
strong or weak they may be.
The Episcopal Church is adapted to the Negro because her worship is
hearty, beautiful, uplifting and inspiring, though simple and easy,
furnishing the greatest opportunity for active participation therein
by the ignorant as well as the learned. The worship of the Episcopal
Church harmonizes most beautifully with the strong religious fervor of
the Negro, and as a vehicle for offering up those intense longings and
aspirations of his heart, is without an equal.
The Episcopal Church is adapted to the Negro because she believes so
persistently and thoroughly in "a change of heart." Of all religious
bodies not one lays such emphasis on the absolute necessity of "a
change of heart" as does the Episcopal Church. Stamped upon every page
of her divine liturgy, and permeating the beautiful prayers of her
offices, and inwrought in her hymnology, is this deep and firm
recognition and teaching with respect to a change of heart. All her
sacraments, disciplinary offices, instructions and the like, are with
the design of helping her children, through the aid of the Divine
Spirit, in proving the genuineness of their change of heart by a
conspicuous, powerful and beautiful change of life.
The Episcopal Church is adapted to the Negro because she offers a
government that is congenial and pleasant to his sunshiny nature, and
which, while it amply protects him in the enjoyment of all the blessed
privileges of religious culture, saves him the disaster and confusion
of a democracy, which, when realized, is but another name for anarchy
and confusion.
The government of the Episcopal Church is jointly shared by her
clergymen and laymen, and the stability and security of its government
is firmly attested by the past ages of experience and notable
achievements.
In conclusion the Episcopal Church is the church for the Negro,
because she is both willing and able to supply his every need, and
under her loving nurture and constant training in the end will
graduate him into a well-rounded Christian man of symmetrical
character and beauty.
SECOND PAPER.
ARE OTHER THAN BAPTIST AND METHODIST CHURCHES ADAPTED TO THE PRESENT
NEGRO?
BY REV. JOHN W. WHITTAKER.
[Illustration: Rev. John W. Whittaker]
REV. JOHN W. WHITTAKER.
Rev. John W. Whittaker, A. M., a prominent Congregational
pastor, was a poor boy who made his way up through many
hardships. He was born at Atlanta, Ga., December 23, 1860.
Of his father he knows very little. His mother was a devoted
Christian whose life greatly influenced his character. When
old enough, he was put to work to help support the family.
While an office boy at Atlanta he met a young man, Lewis G.
Watts, a thorough Christian and fond of reading, who
cultivated Mr. Whittaker's friendship and took a great
interest in him. Whenever with Mr. Whittaker he questioned
him in arithmetic, grammar and the news of the day.
In this way a desire for an education was awakened in Mr.
Whittaker. He decided to go to school. He began his
education in the summer of 1876 in a country school in a
suburb of Atlanta. From here he went to the Starr's Grammar
School. His examination revealed the fact that he had
considerable general information, but it was so unsystematic
that it was very difficult to tell to what grade he
belonged. He was, however, classified as a senior with
conditions and was graduated with honor at the close of the
school year. Then he matriculated in Atlanta University,
where he studied seven years, completing the college course
in 1884. He studied theology at the Hartford Seminary,
graduating in 1887.
During these years of study Mr. Whittaker partly supported
himself by teaching in the summer and working out of school
hours, which was an immense drain upon his strength, and
once he broke down under it. Through the kindness of friends
he was enabled to spend two summers in the North farming.
This change, he feels, was the saving of his life. June 1,
1887, at Springfield, Mass., where he held his first charge,
he was ordained. In 1888 he was married to Miss Anna J.
Connover, of Hartford, Conn.
Mr. Whittaker educated himself to labor for his people in
the South. He was not content to remain in the North. After
a very successful year at Springfield, he resigned to accept
a call to the Knowles Street Congregational Church of
Nashville, Tenn. For three years he was chaplain of the
Tuskegee Normal and Industrial Institute. For seven years
and four months he was pastor of the First Congregational
Church of New Orleans, La., and three years he had charge of
the First Congregational Church of Savannah, Ga. Recently he
has been recalled to Tuskegee to be the Financial Secretary
of the Tuskegee Institute.
Mr. Whittaker is a preacher of force and power. In every
place he pastored he was remarkably successful. He has often
been honored by his church with positions of trust and
responsibility. He was one of the Louisiana Commissioners of
the Negro Department for the Atlanta and Cotton States
Exposition.
It would seem from the immense following of these churches that this
question would require a negative answer, but it is only in appearance
and can be accounted for.
In the days of slavery the Methodist and Baptist churches predominated
in the South. The great mass of the slaves attended these churches
with their masters and there they were converted and became members.
They were thoroughly indoctrinated in the teachings of these churches.
At the same time, there were other denominations existing among the
slaves: Catholic, Episcopalian, and Presbyterian. In some portions of
the United States, where these denominations were in the lead, they
have a very large Negro following, whose attachment to these religious
sects is so strong that they could be satisfied in no other. They
belong to these denominations by birth and training. All that is
sacred and dear to them is wrapped up in the history of these bodies.
At the present time, it is a fact that the Negro is found in every
religious denomination known among men. So it can not be said with
truth that no other than Baptist and Methodist churches are adapted to
the Negro. The needs of the Negro, from a religious point of view,
demand all sects.
How does it come about then that the Baptist and Methodist so largely
predominate to-day? These denominations, just after the War of the
Rebellion, required no educational qualification for the ministry; and
missions were opened by them everywhere an opening was to be found,
and every man, learned or ignorant, who felt himself called to preach,
was licensed and sent forth to preach in his way and to build up
churches. These men were for the most part ignorant and superstitious,
with very vague ideas of religion. Their chief object was to draw the
people and every other consideration was sacrificed to that end. They
pandered to the ignorant and superstitious notions of the Negro,
ridiculed intelligence, and prejudiced their followers against it.
They had no thought of progress, but taught the people to be satisfied
with what their fathers before them did and had; not to believe in
this Bible religion which has sprung up since the war; to prefer the
old-time preacher who, without any learning, gets up and opens his
mouth and lets God fill it with words to utter.
Back of all this there was one ever present motive--the pastor's
support, the running expenses of the church, and the keeping up of a
house of worship. All this had to be collected from the congregation.
Hence the preacher's position hung upon his getting and holding a
congregation. In the Methodist Church, a clergyman's advancement
depends chiefly upon his ability to increase his membership and to
raise money. Therefore, every Baptist and Methodist pastor felt the
very great necessity there was upon him of getting as great a crowd as
possible and gathering all the finance he could from it. This many
did, regardless of the method employed.
Thus it was that these two denominations got hold of the masses and
preoccupied the field.
The other denominations went to work in an entirely different way.
They did not seek in the first place the spread of their sects, but
the _elevation_ of the Negro. They realized that the Negro needed to
be developed into strong, self-reliant, and independent characters;
that the masses were not moved by duty and did not appreciate the
obligation of duty. They are a prey to their feelings, which sway them
to the right hand and to the left. They live on their feelings. So
engrossed are they in their feelings that they neglect duties and
ignore obligations. That is why the religion of so many is such sad
rubbish. God gave man reason to rule over his actions. But it was
plain that, in the great mass of the Negro, reason is yet a child,
ruled over by its playmates--the feelings, passions, and appetites.
This is not the kind of foundation upon which to build a true
religious life.
Therefore, these denominations went to work to educate the Negro. They
put the emphasis on education. Schools instead of churches were
established. Their theory was that men should not only be converted,
but they also should be educated and made intelligent Christians. They
did not discount brains, did not consider ignorance in itself a mark
of virtue, nor that learning disqualified a disciple of God for the
best service of his Lord and Master. In their polity, the school and
the church stood side by side. In their view, an example of higher and
better things must be set. Men of intelligence, power, thought, and
strong characters, filled with the spirit of the Lord Jesus Christ,
must be raised up from among the people to lead them and to teach
them.
They were slow in establishing churches. Whatever churches they set up
were pastored by men of learning and character. They were unwilling to
stoop to the people, but sought to bring the people up to them.
Everything was done according to the custom of the most intelligent
and cultured. The preaching was of a high order, yet adapted to the
needs of the people. The music was the very best. Thus a model church
was set up, suited to the needs of its communicants. As fast as men
were trained and prepared for the work of the gospel ministry, they
were sent forth to take charge of newly-organized fields. This work
went on with considerable opposition, but the influence that went out
from these churches and schools was felt in the whole community. They
were centers of light and wholesome Christian instruction. They were
Mt. Sinais from which the laws of liberty, education, and progress
were sent out to the people far and near.
These churches were, in intelligence, far removed from the masses.
There was very little effort put forth to reach them. That was not the
object now. That work was to come on later. The members of, and the
attendance upon, these churches were mainly those who had been
sufficiently taught to appreciate them.
The ignorant and prejudiced dubbed these churches high-tone. They
said: "Only the educated and well-dressed can go there. The people in
that church have no religion. They have only book religion. You must
know how to read to go there. Why, you can't shout or say amen. I
don't want anything to do with that church. It's too cold for me."
Thus there grew up in the minds of the masses generally a prejudice
against these denominations. And the fact that these churches were for
a long time in the hands of white pastors was used to stir up
opposition to them. The clergymen of the Methodists and Baptists made
much of it to tear them down and to build up themselves.
Then, again, the members of these educated churches did a great deal
to widen the breach by such remarks as this: "We do not want any head
handkerchief people in our churches." They often spoke in a way which
gave the impression that they felt themselves better than the
commonality of their brethren; and whenever visitors came to these
churches, the members did not extend them that cordial welcome which
makes one feel at home and want to come again. This was often done
unconsciously. These members had been apt students, who faithfully
copied their instructors. The very atmosphere of these churches was
New England, which was cold and formal as compared with our Southern
ways. Thus our untrained brethren did not feel at home in their midst.
As time goes on and education becomes more general, these hindrances
and difficulties to the progress of the other denominations begin to
pass away. The prejudice against them wanes. The Baptist and Methodist
are forced to change their tactics; their people begin to clamor for a
more intelligent ministry. The churches of the other denominations
fell into the hands of young colored men who had been educated and
trained to take these places.
The passing of these churches into the hands of the native pastors was
the beginning of a new era in our Southern church history. The North
had set the standard and carried out its purpose to raise up educated
men and women to take up the work. The labor of these churches
heretofore was one of education and preparation. Now it becomes one of
development and expansion. Up to this time, they cared for the few.
Now they are to reach out for the masses. Previously these churches
had been in great measure supported by Northern aid, but now they have
to deal with all the problems connected with running a church, such as
gathering and holding a congregation, securing pastor's support, and
all the expense of keeping up and maintaining a house of worship.
Hence the necessity is upon them to reach the masses if they expect to
exist, not only to save souls, but also that their forces may be
strengthened and made more efficient; and they stand to-day as good a
chance in this race as do the Methodists or Baptists. Their past work
in an educational line in behalf of the Negro in general has given
them a lasting hold upon the hearts of the people, who feel that they
owe these denominations a debt of gratitude which can never be paid.
Most of the Methodist and Baptist leaders of to-day were trained in
the schools of these denominations. So they enjoy the best wishes of
the communities in which they exist, with very few exceptions. The way
is open to them to grow if they will only seize it and use it for all
it is worth.
[_Note by the Editor._--We assume that the membership of neither the
Baptist nor the Methodist churches would claim for a moment that
theirs is the only church suitable to the Negro race. But we think it
would be unfair to leave the discussion of this topic without
correcting an erroneous impression given by the Rev. J. W. Whitaker in
the paper above. Perhaps not more than one other church has done more
for the education of its Negro ministers and membership than has the
Methodist Episcopal Church through its Freedmen's Aid Society and by
other methods. This education commenced immediately after the war. We
have reason to believe that the Baptist is a close second to the
Methodist Church in this matter of educating the Negro. It is possible
that some of the Negro Baptist and Methodist Churches that are
entirely separated from the white churches of the same denomination
may come under the category of especially ignorant ministry and
membership; but even these exclusively Negro churches began the work
of education soon after emancipation. We suspect that the two churches
under criticism as given above preferred not to wait until the
freedmen became cultured before attempting to save them.]
THIRD PAPER.
ARE OTHER THAN BAPTIST AND METHODIST CHURCHES ADAPTED TO THE PRESENT
NEGRO?
BY REV. O. M. WALLER.
[Illustration: Rev. O. M. Waller]
REV. OWEN M. WALLER.
Rev. Owen Meredith Waller, rector of St. Luke's P. E.
Church, Washington, D. C.; Associate of Arts of Oxford
University, England; Graduate of the General Theological
Seminary, New York, was born in Eastville, Va., in 1868.
When but five years old his parents settled in Baltimore,
where he was sent at an early age to the St. Mary's Academy.
In 1881 he went to Oxford, England, where he entered St.
John's Classical School, pursuing studies there until 1889,
when he returned to New York city. He graduated from the
General Episcopal Theological Seminary in 1892, and was
ordained to the Deaconate by Bishop Potter, after which he
accepted a call as assistant rector to St. Phillip's Church,
New York.
He declined the principalship of Hoffman Hall of Fisk
University, Nashville, Tenn., to accept a call to St.
Thomas' Church, Philadelphia. Having passed all examinations
before reaching the required age to enter the priesthood, it
was only after his election to St. Thomas' that he became
eligible for advancement.
Bishop Potter arranged for the ordination to take place in
the Colonial Church of St. John, Washington, D. C. Here in
the presence of the Chief Justice, Cabinet Officers,
Senators and other men of national note, Mr. Waller was
formally elevated to the priesthood. After a rectorship of
three years' successful work in this historic parish, during
which its centennial was celebrated, Mr. Waller was elected
rector of St. Luke's Church, Washington, D. C., in
succession to the Rev. Dr. Crumwell.
In size he is above the medium and of athletic build. He is
a perfect type of the physical manhood of his race, graceful
in manner and address and is clear and eloquent in his style
of oratory.
Success has crowned his work from the beginning. Mr. Waller
combines all the essentials necessary of a leader of men
along religious lines. He understands humanity. His methods
inspire the confidence of men, and they reverence his
gospel. He appeals to the intelligence and reason, never to
passion and prejudice. He has the faculty of saying much in
little, and saying it with directness and force.
Mr. Waller was married in 1893 to Miss Lillian M. Ray, of
Brooklyn, N. Y. Three bright boys have blessed this union by
their advent into the home.
I have no hesitancy in saying that not only are there other churches
adapted to the training of the Negro than the Methodist and Baptist
churches, but, in my opinion, some are better suited to the present
needs of the Negro, and chief, if not indeed the first, among these is
that branch of the Apostolic Catholic Church known as the Protestant
Episcopal Church. I advance the following arguments to sustain this
statement:
First, the Negro is under a spell of religiosity; a conception of
religion that freely recognizes and imbibes its sentiment, but just as
frankly rejects its stern practical duties and obligations. The
Negro's religion is a poem--a sentiment--indeed, a velvet-lined yoke.
He, therefore, stands sadly in need of an influence that will regulate
his super-emotional nature, and not one that adds fuel to an existing
conflagration that threatens to forever consume the only power in the
human being that can ultimately work out his salvation, viz., the
human will.
His religiosity needs to be directed to the deep channels of true
religion, and there harnessed as a mighty Niagara to produce
practical righteousness in daily living. No church is better adapted
to this end than the Protestant Episcopal. (a) She seeks after the
example of her Master's method to develop the permanent power of the
will, rather than the unstable prop of emotionalism. This is evidenced
in her majestic liturgies and dignified but helpful services. (b) In
doctrine, discipline and worship the Protestant Episcopal Church is
the school of mental, moral and spiritual training, that a people but
now coming to the light from the darkness and degradation of bondage
so terribly need. (c) Again, her ministry, bishops, priests and
deacons are her people's leaders; secure in the tenure of their office
from factional machinations, they are fearless in the advocacy of
righteousness; not with their ears to the ground, but with eyes
looking upward, their pulpits speak plainly "Things pertaining to the
Kingdom of God." Nothing at this stage does the Negro stand in greater
need of than fearless and positive guidance in the "ways of
righteousness."
Second: The present Negro needs opportunity and latitude for
self-development in a church where he must measure himself with the
highest standard of Anglo-evolution. As long as the Negro is content
to compare himself, in Negro associations, with himself, he must be
satisfied to know only that things equal to the same thing are equal
to one another. But, both in the lay membership and in the ministry of
the Protestant Episcopal Church, the Negro coming into contact with
the best results of modern forces, not only rises up to higher
standards, but is saved from the insidious evils of conceitedness by
ever seeing the vistas beyond him. Withal, the doors are open to the
Negro, here more truly so than in any church of like prestige and
heritage. Two Negroes are on the bench of the Protestant Episcopal
Church. Nearly a hundred have been elevated to the diaconate and
priesthood, meeting all requirements and thereby teaching the same
level as other men. Such a showing cannot be made by any church of
like history.
Third: We have been told of late to teach the Negro history, and I add
that no lesson will be so potent as identification with a historic
church that has come down the centuries to us, in unbroken integrity,
from the hands of Christ through the spiritual loins of the Apostles.
I advance the following argument to show that the Protestant Episcopal
Church will meet this need of the Negro: At Acts 11:42, we read as
follows: "And they continued steadfastly in the apostles' doctrine and
fellowship and in the breaking of bread and in prayers."