Chapter XXXVIII: How to Help the Negro to Help Himself 468 (7)

It has not failed to concern itself about other affairs that tended to man's betterment. It may be stated in brief that at one time or another the pulpit has taken a deep interest and exerted a helpful, as well as a healthy influence in whatever has tended to man's highest and best welfare. Speaking of the Christian ministry, Daniel Webster on one occasion said: "The ministers of Christianity, departing from Asia-Minor, traversing Asia, Africa and Europe, to Iceland, Greenland and the poles of the earth, suffering all things, enduring all things, raising men everywhere from ignorance of idol worship to the knowledge of the true God, and everywhere bringing life and immortality to light, have only been acting in obedience to the divine instruction; and they still go forth. They have sought, and they still seek, to be able to preach the gospel to every creature under the whole heaven. And where was Christianity ever received, where were the truths ever poured into human hearts, where did its waters, springing up into everlasting life, ever burst forth, except in the track of a Christian ministry?

"Did we ever hear of an instance; does history record an instance, of any part of the globe Christianized by lay preachers or lay teachers? And descending from kingdoms and empires to cities, countries, to parishes and villages, do we not all know, that, wherever Christianity has been carried, and wherever it has been taught by human agency, that agency was the agency of the ministers of the gospel."

In the above high tribute from one of the greatest American statesmen since the Republic began its existence, we have set forth the peculiar work as well as the grand achievements of the pulpit. But as has been stated in the previous paragraph the pulpit has ever sought to uplift man on every line where his uplifting meant his highest good.

The Negro pulpit has not been an exception in the great work of uplifting mankind, especially that part of mankind with which it is ostensibly identified. No other pulpit ever had a more difficult task or labored under greater disadvantages than the Negro pulpit. In the very beginning the Negro pulpit had the leadership and the enlightenment of the race in spiritual and intellectual knowledge thrust upon it, when it was neither qualified nor regularly organized. Despite the disability within and the disadvantages without the Negro pulpit became the pioneer in the first movements to better the condition of the race by lifting it from the degradation and disorganized state in which it was left by slavery.

In almost every effort and successful plan which have been inaugurated since the race began its life of freedom the Negro pulpit has been the prime promoter and the advance guard. When other leaders have faltered, failed or retreated, the Negro pulpit has remained steadfast and redoubled its efforts.

As is indicated in the quotation from America's greatest orator, Daniel Webster, the chief and first work of the pulpit is spiritual instruction.

As an evidence of the success of the Negro pulpit along this line the race may point to a larger percentage of Negro Christians according to population than is true of any other people in this Christian land. While it is true the Negro brought the Christian religion over from slavery as the best heritage which that cruel system bequeathed to him, it remained for the Negro pulpit to give shape, tone and organic significance to Negro Christianity.

In organizing the Negro into separate and distinctly racial societies for the conduct of religious worship and church government the Negro pulpit did a work which has given the race greater prestige and more clearly demonstrated its capabilities and possibilities than any other work which has been done by or for the race toward uplifting it. When the Negro proved his ability to organize and conduct successfully a religious denomination of great size and strength, it proved its capacity to develop and govern itself along any other line. Surely the words of the prophet in which he speaks of a people "scattered and peeled," "a nation meted out and trodden down," seem fittingly applicable to the condition of the Negro just emerged from slavery.

It was this people, thus situated, that the Negro pulpit took hold of and formed into church societies and religious denominations, which now have followings which number up into the hundred thousands and possess property valued at millions of dollars deeded to, and held by and for the race.

Quickly seconding the work of organization followed the work of education. Before the free school began the Negro preacher became a teacher of his people to the full extent of his ability. Those who were sufficiently qualified found employment as public school teachers, while the more progressive and better qualified began to plan for institutions of higher grade to better qualify themselves and prepare teachers and leaders for the future weal of the race.

Whether we point to Wilberforce at Xenia, Ohio, secured to the A. M. E. Church through the late lamented Bishop D. A. Payne, D. D.; Livingstone College, over which that prince of American orators and foremost of Negro educators, Dr. Joseph Chas. Price, presided, from its permanent organization to his universally mourned death; the State University; the Chief Negro Baptist School located at Louisville, Kentucky, or the scores of other schools of high grade, it is a fact beyond dispute that the Negro pulpit began the initiative and has exerted the most helpful and controlling influence since they were founded.

A majority of the college, seminary and high school presidents and principals, as well as some of the strongest members of the several faculties, are men from the pulpit or men who do double duty by serving as best they can the pulpit and schoolroom.

In politics as well as in other spheres some of the most effective work which has been done for the uplifting of the race has been done by the Negro pulpit.

To the writer's personal knowledge some of the ablest, most faithful and useful men found in the constitutional conventions, legislatures and county offices during the reconstruction period were men from the Negro pulpit.

The Rev. James Walker Hood (A. M. E. Zion), now Bishop J. W. Hood, D. D., LL. D., in the Constitutional Convention of North Carolina, in the Legislature, and as Assistant Superintendent of Education for the State, did a work which contributed not only to the uplift of the race but to the best interest of all the people of the State.

Rev. Henry McNeal Turner, D. D., LL. D. (A. M. E. Church), as legislator in Georgia, exerted an influence which is still felt in that State.

Bishop B. W. Arnett, D. D. (A. M. E.), whose efforts in the Ohio Legislature secured the repeal of the "Black Laws"; Rev. D. I. Walker (A. M. E. Zion), as school commissioner and State Senator from Chester County, South Carolina; Rev. J. E. Wilson (M. E.), as school commissioner and postmaster at Florence, South Carolina; Rev. Wm. Thomas (A. M. E.), and R. H. Cain (A. M. E.), Legislator, Congressman and later Bishop; Rev. H. R. Revels (M. E.), United States Senator, whose deportment in the United States Senate and in other walks of life called forth the highest encomiums from the Southern press; Rev. Henry Highland Garnett (Presbyterian), and Rev. M. G. Hopkins (Presbyterian), and Owen L. W. Smith (A. M. E. Zion), United States Minister to the Republic of Liberia, each and all have contributed much to the uplifting of the race in the political sphere. But the Negro pulpit has not confined its efforts along the line of race organization to the religious sphere. Knowing, as every thoughtful leader and man of the race must know, that material possessions, financial standing and social combination for material well being are indispensable, the Negro pulpit has not failed to project, foster and encourage organizations of a character to benefit the race along the above lines. In Masonry the Negro pulpit has ever held a commanding influence and served a most useful purpose. The same is to some extent true in Odd Fellowship and other societies which have been helpful to the race. But the most substantial organization now operated by and for the Negro race in this country are the True Reformers, Galilean Fishermen and Birmingham, Alabama, Penny Savings Bank.

The well-known and much lamented Rev. Wm. W. Brown (M. E.), C. C. Steward (A. M. E. Zion), W. R. Pettiford (Baptist), were the chief factors in founding and firmly establishing these healthy and helpful race institutions, which are still doing a thriving and widening business which is not only uplifting the race but benefiting the community at large. The Hale Infirmary, established by the widow of the late Elder Hale (A. M. E. Zion), of Montgomery, Alabama, in compliance with the expressed wish of her husband while living; the Orphanages of Charleston and Columbia, South Carolina, established and now being managed by Revs. Jenkins and E. A. Carroll (Baptist), in the above cities; also the Orphanage at Oxford, North Carolina, established by ministers of the Baptist Church, according to information obtained by the writer; the Episcopal Industrial School of Charlotte, North Carolina, founded by Rev. P. P. Alston (Episcopal), are but a few of the many ways in which the Negro pulpit is uplifting the race. In the literary sphere the Negro pulpit has made numerous and valuable contributions which stand to the credit of the race and add to American literary productions.

Bishops Payne, whose "History of the A. M. E. Church" and "Domestic Education;" B. T. Tanner's several works; Levi J. Coppin's "Key to the Bible," and "Baptized Children;" W. J. Gaines' "Negro and the White Man;" Dr. H. T. Johnson's "Logos;" Rev. Whitman's works; Rev. T. G. Steward's works; Bishop J. W. Hood's (A. M. E. Zion) "Negro in Christian Pulpit," "History of the A. M. E. Zion Church" and "Apocalypse Revealed;" Bishop J. B. Small's "Pulpiteer," "Human Heart" and "Predestination;" Dr. W. J. Simmon's (Baptist) "Men of Mark;" Bishop Holsey's (C. M. E.) sermons and addresses; Dr. C. H. Phillip's (C. M. E.) "C. M. E. Church History;" Dr. G. L. Blackwell's (A. M. E. Zion) "Model Home;" Rev. Geo. C. Lowe's (Congregational) poems; Rev. J. D. Corrother's (A. M. E. Zion) poems; Rev. W. H. Nelson's (M. E.) "A Walk With Jesus;" Dr. Alexander Crummell's (Episcopal) sermons and addresses and papers, with scores of books I can not mention for lack of space, besides others I have not seen or heard about, are contributions which cannot help but inspire and uplift the race. The greatest and most widely known race organization that is endeavoring to uplift the Negro along social lines and combat the prejudices, caste regulations and other efforts to crush out race manhood and turn back the hand in the dial plate of the Negro's progress, is the Afro-American Council, headed by that born leader of men, the eminently pious and ever aggressive race leader, Bishop Alexander Walters, D. D. (A. M. E. Zion), and his most substantial following is made up of representatives of all the Negro pulpits in America.

In the Negro Press Association the Negro pulpit is largely and ably represented and the preacher editors are doing their work well. The above brief and partial (but partial only for lack of broader information and of more space) is but a feeble testimony to what the Negro pulpit is doing toward uplifting the race.

In the religious sphere the Negro pulpit stands out in bold prominence as the chief agency in the work of uplifting the race. In organizing and perpetuating existing organizations the Negro pulpit now, as before, leads all other agencies.

In the work of education the progressive pulpit is always a patron and supporter, as well as a workman which needeth not to be ashamed.

In the endeavor to constrain the people to a settled condition, instill the principles of Christianity in all the affairs of life, and promote peace and harmony between man and man, regardless of race, the Negro pulpit is doing a work which is ever adding new stones to the grand building of race progress and influence. I know no single agency which is accomplishing so much in the task of uplifting the race as the Negro pulpit. What the great Negro religious and social organizations are doing, especially in such establishments as the A. M. E. Zion, A. M. E. and Baptist Publication establishments at Charlotte, North Carolina; Philadelphia, Pennsylvania; Nashville, Tennessee, and Jackson, Tennessee, is due largely to the management and business skill of the Negro pulpit. Now as in the past the Negro pulpit constitutes the true leadership of the race.

Having been the pioneer in almost every race uplifting enterprise it will ever heartily co-operate with those who have come along in the paths blazed out by the Negro pulpit until the race shall take its place among the foremost peoples of the earth in every good work for the advancement of man and for the glory of God.

SECOND PAPER.

TO WHAT EXTENT IS THE NEGRO PULPIT UPLIFTING THE RACE?

BY REV. J. B. L. WILLIAMS, D. D.

REV. JOHN B. L. WILLIAMS, D. D.

Rev. John B. L. Williams, D. D., was born in Baltimore, Md.,
November 22, 1853. His parents, John W. Williams and
Elizabeth Williams, were examples of piety, and were of
prominent family connections in Baltimore. At an early age
he was placed in a Roman Catholic School. Later in life he
attended the city public schools and Douglass Institute. At
17 he was converted and joined the Methodist Episcopal
church. At 18 he was divinely impressed with a call to the
ministry. At 19 he became an apprentice at cabinet work and
undertaking and completing his apprenticeship engaged in
business for three years in Baltimore. In his 22d year he
was licensed to preach by the Quarterly conference of John
Wesley M. E. Church in Baltimore.

In March, 1876, he abandoned his business and left Baltimore
to accept an appointment at Oak Hill, Ga. The same year he
joined the Savannah Conference in its organization by Bishop
Levi Scott, and he has rendered efficient service in the
leading charges of the Conference: Newnan, three years; Loyd
Street, Atlanta, one year; Presiding Elder Atlanta District,
four years; M. E. Church at LaGrange, five years. He was
honored by his brethren to the election of secretary of the
Conference fifteen successive years. While pastor at Newnan
he was principal of the city public school. At LaGrange he
served two years as a member of the faculty of LaGrange
Seminary and one year its principal. In 1882 he entered
Clark University, taking studies in the college preparatory
course. The same year he entered Gammon Theological Seminary
and graduated in 1885 with honor. In 1891 he was transferred
by Bishop H. W. Warren to the Florida Conference to take
charge of Ebenezer M. E. Church in Jacksonville. He served
Ebenezer Church five years, during which time its membership
was doubled the last year, being marked by a great revival
which lasted two weeks and resulted in the conversion of 130
persons. His next charge was Trinity Church, St. Augustine,
where he served five years with success. He is now pastor of
Trinity M. E. Church, Fernandina. As a preacher he is
deliberate, convincing, persuasive and instructive. His
sermons are well constructed, choicely worded, rhetorically
polished, full of thought and eloquently delivered. He was
honored with the degree of Doctor of Divinity by Wiley
University of the Methodist Episcopal Church, Marshall,
Texas, May 20, 1895.

The Christian pulpit has ever been acknowledged to be a great power for good among all people. Coming as it does divinely commissioned and bearing to man a divine message, it has a claim upon the attention and the acceptation of mankind. Its claim to be heard is founded on the fact that it has something to say--some truth to communicate about God, His character, His purpose concerning man, His unbounded goodness and infinite love--about man, his duty and his destiny, and the great salvation offered to him. The Christian pulpit is peculiarly and inseparably interwoven in the social life, moral deportment and religious growth of the people. In its character it is to be the representation of the highest standard of ethical deportment and the best example of religious life. From it the people are to receive their inspiration for that which is pure, exalted and ennobling. To the Christian pulpit the people look for the loftiest ideals of life. In this respect the Negro more than any other people has been largely dependent upon the pulpit. Emerging as he did more than a quarter of a century ago from a thraldom which fettered his body and imprisoned his intellect and buried him in ignorance, it was the Christian pulpit represented at that time by the good old fathers of those dark and trying days--to whom the good and lamented Bishop Haygood paid high compliment in one of his addresses--they it was who saved their people from conditions which would have been vastly more deplorable but for such moral and religious instruction as they were able to impart. As a race we have moved an amazing distance from that period. Schools, seminaries and universities have sprung up as if by magic. Educated young men and young women have gone forth from these institutions determined to do their best for God and humanity. The Negro press has also arisen and swayed a mighty influence for moral and religious good, but neither the school nor the press has been recognized as an efficient substitute for the pulpit. What was true as regards the place and power of the pulpit to uplift the people in the dark days of the past is equally true now in these days of light and knowledge. The educated and Christian pulpit is an indispensable factor in the elevation of the race to-day.

The extent to which the Negro pulpit is uplifting the race is to be seen in the gradual but certain and permanent reformation taking place in the social and moral life of the race. Social distinction, based exclusively upon moral character, is being clearly defined and rigidly observed. The moral standard has been elevated and the conceptions of the race in relation to ethical life has been greatly improved and beautifully exemplified in the lives of thousands. The home life of the race is purer and the sacredness of the marriage vow is gaining pre-eminence over the divorce system. The home life of the masses is gradually being touched and improved by the far-reaching influence of the Negro Christian pulpit, and there are signs and indications of better things and happier conditions. From these pulpits the Gospel goes forth with simplicity and power. Its truth and teaching is made to touch, shape and direct the practical side of Christian life. The evils which exist and which are a menace to the best and purest modes of life are strongly denounced and openly rebuked by the Negro Christian pulpit, and the race is being led to understand that sound moral character is the foundation upon which to build a strong, symmetrical, well-rounded manhood.

The religious life of the race is being uplifted by the Negro Christian pulpit. Sound is being displaced by sense in the pulpit. Senseless emotion by thoughtful and reverential worship in the pew, and a clear conception and deep knowledge of divine truth is being gained by the people. The individual of pessimistic temperament may say that the masses are not being influenced and lifted up by the Negro pulpit, but this would be a mere statement and not an actual fact. The pessimist lives in an unwholesome atmosphere, he will not see the sunshine because he prefers to stay down in the valley beneath the cloud of doubt and surmounted with the fog of hopelessness. The educated Negro pulpit is mainly optimistic and sees beyond its immediate surroundings. It sees to it that the leaven of sound doctrine and moral ethics are being put into the meal, and from personal developments believes that in process of time the whole lump will be leavened. The Negro pulpit is awake to the gravity of its responsibility and it is putting forth its best efforts and mightiest endeavors to uplift the race socially, morally and religiously. Evidences of this aim and purpose are not difficult to be seen in all communities.

THIRD PAPER.

TO WHAT EXTENT IS THE NEGRO PULPIT UPLIFTING THE RACE?

BY REV. R. P. WYCHE, D. D.

REV. R. P. WYCHE, D. D.

Robert P. Wyche was born near Oxford, the county seat of
Granville County, N. C. His father was a carpenter by trade
and early taught his son the use of tools. In his humble
home he was taught the dignity of labor, fidelity to duty,
obedience to God and faith in prayer. These simple lessons
shaped the course of his life probably more than any other
influence. For a while he attended night school, as he
worked in the day in order to earn the means to buy his
books and to pay other necessary expenses. Robert was
ambitious to excel. From the night school he went to a
private school at Henderson, N. C. This school was conducted
by the Rev. J. H. Crawford, a Presbyterian minister. Here
Robert prosecuted his studies with eagerness, fitting
himself to enter the preparatory department of Biddle
University. The President of the university, the Rev. S.
Mattoon, D. D., became interested in Robert, whom he
esteemed as a promising student, and assured him that no
worthy student should leave school for the want of means.

After graduating in 1877 his first thought was to enter the
medical profession, but afterward he abandoned this idea and
began seriously to consider the call to the ministry. After
teaching school for a short period he returned to the
seminary and took the full course in theology. He was
licensed and ordained by the Presbytery of Catawba and was
called to the pastorate of Seventh Street Presbyterian
Church, at Charlotte, N. C. The degree of A. M. and the
honorary degree of D. D. were conferred upon Rev. R. P.
Wyche by Biddle University. He is at this time Moderator of
the Synod of Catawba.

He married Miss Belle Butler, a popular educator, who unites
with her husband in every measure for the true elevation of
the Negro.

The question has been raised as to the part taken by the pulpit in the uplift of the race. The most casual observer must conclude that there are influences at work which are elevating the Negro race, and it is interesting and instructive to trace out the work which is done by each individual agency.

The pulpit has long been recognised as a potent factor in the formation of character, and the Negro pulpit is not an exception to the general rule. Its influence may be elevating or degrading. The character and the ability of the man in the pulpit will determine its nature and extent.

The office itself implies an active interest in the elevation of man from the lower to the highest stage of life. But the uneducated ministry proved itself unequal to the task of teaching and leading the people along the difficult path to true excellence.

Some of the most stubborn opposition to the progress of the race was found in that class who had good reasons to fear the loss of power as the race advanced in intelligence. All of the higher interests of the people suffered at the hands of this class of leaders.

But let us now turn to another and better class of leaders. There are ministers who have enjoyed the benefits of a Christian education. This class of men form a strong factor in the elevation of the Negro. The present attainments of the pulpit are far-reaching in their beneficent influence upon the race.

The Negro pulpit is absolutely necessary to the higher moral development of the Negro. This development should lie at the foundation of all of his attainments, for men cannot reasonably hope to rise permanently along other lines while they neglect moral culture. The moral influence of the pulpit is now creating correct views of life in the Negro and leading him to good citizenship. The practical pulpit teaching along this line is having its effect in the moral uplift of the Negro. In this way the pulpit is serving as an uplifting force. Moral stability is the only solid foundation of an enduring elevation.

Considered from an intellectual point of view, the pulpit is of great value to the Negro race. The example set by the Negro pulpit in acquiring its intellectual status is worthy of imitation, and the youth of the rising generation will profit by it. The positive instruction and counsel coming from safe and trusted leaders will certainly yield its fruit. We cannot estimate the worth of the pulpit as the moulder of the thought, the character and the destiny of the race.

The financial status of the pulpit, under existing conditions, may be considered comparatively good. It has been made what it now is by industry, economy and self-denial, and stands as an object lesson for the benefit of those wishing to better their condition. The salaries paid Negro preachers are usually small, even less than the wages of mechanics. But these small earnings are carefully saved and wisely invested. As a result many of the Negro preachers have comfortable homes, while others of them have small bank accounts. The Negro minister has learned the dignity of labor and does not hesitate to labor with head and hands in order to attain to the position of usefulness and influence in the world. The people are taught in this practical manner the lessons of industry and economy more forcibly than in any other way, and they are thus led to secure homes, to enter into business and to educate their children.

Our elegant church edifices are largely due to the taste, tact and business qualities of the pulpit. These beautiful edifices exert a refining and uplifting influence upon the lives of men.

The spiritual power of the pulpit--this is the chief power that it is expected to wield in the world, for its mission is spiritual, and this great fact should ever be remembered. Our deepest needs are of a spiritual nature, and the pulpit offers to supply these deep-seated needs and to assist us to rise to the rank of "the sons of God."

The Gospel is the divinely appointed means to elevate men in Christian character. The promulgation of the Gospel and the exhibition of practical Christianity are the essential elements to an onward and upward progress.

FOURTH PAPER.

TO WHAT EXTENT IS THE NEGRO PULPIT UPLIFTING THE RACE?

BY REV. I. D. DAVIS, D. D.

REV. I. D. DAVIS, D. D.

The subject of this sketch was born at Laurens, S. C., in
1858. His parents were Nelson and Sarah Davis. In 1870 Rev.
Charles Thompson (a Presbyterian Missionary from the North)
came to Laurens and began services in a part of the town
known as "Tin Pot Ally." The first to be enrolled in his
Sunday School was the subject of our sketch.

After Rev. Thompson left Laurens our little hero went to
school to another veteran, Mr. Wright, who soon learned to
regard him highly. The late Rev. D. Gibbs now took charge of
the church, and our subject was the first to enter his
Sunday School. While the Rev. Gibbs was boarding at his
father's home, the seed of the Presbyterian ministry was
planted.

He now entered school under Rev. and Mrs. McDowell, and
began the study of the Shorter Catechism. A polyglot Bible
was offered for the most perfect recitation of the
Catechism, and he won the first prize. In 1874 he took the
examination and won the county scholarship for the State
Normal at Columbia. From this examination he was given a
teachers' certificate and taught his first school in the
country; at the close of this school he accompanied Rev. and
Mrs. McDowell to Statesville, N. C., and in November Rev.
McDowell had arranged for him to go to Biddle University,
Charlotte, N. C.

He returned home every summer and taught. So acceptable were
his services that scholars were offered to him and held
until his return from school. In 1877 on account of failing
health he remained out of school, and was chosen as the
principal of the city school at his native home. He was
always known as the "Mocking Bird" of Laurens. He was the
chorister in Sunday School and church. Returning to Biddle
University in the fall of 1878, was taken under the care of
Catawba Presbytery as a candidate for the ministry, and
graduated with the degree of A. B. in 1881. In October,
1881, he entered the seminary of Biddle University, was
licensed to preach the gospel in 1883, and was placed in
charge of the Pleasant View Church, Greenville County, South
Carolina, where he served so acceptably that he was desired
as a settled pastor. In 1884 he graduated from the seminary,
and was ordained to the full work of the gospel ministry the
next day after graduating.

He took charge of the work at Lincolnton, N. C., where he
served six years and six months, conducting both church and
school, and was then re-elected principal of the city
school.

The new church at McClintock was built under his
administration. He was chosen moderator of the Presbytery of
Catawba at Monroe, N. C., and in 1887 was sent as a
commissioner from Catawba Presbytery to the General Assembly
of the Presbyterian Church in the United States, which met
at Omaha, Neb. In 1888 the degree of A. M. was conferred by
Biddle University. In 1890 he accepted the call to
Winnsboro, S. C., continuing in the church and school work
here for four years very acceptably. In 1892 was sent as
commissioner to the General Assembly at Saratoga, N. Y. In
1894 he accepted the work at Goodwill, Sumter Co., S. C.,
where he now serves the largest Colored Presbyterian Church
in the United States. He administered communion to 2,000
communicants.

In connection with the church he has charge of the Goodwill
Academy, with an enrollment of about 100 students. In 1895
he was chosen stated clerk of Fairfield Presbytery, which
position he fills with accuracy and ability until to-day. In
1900 the degree of D. D. was conferred upon him by Biddle
University.

He has been Moderator of Fairfield Presbytery and Atlantic
Synod. He is the secretary of the Sunday School Convention,
chairman of the Committee on Vacancies and Supplies of the
Fairfield Presbytery, and chairman of the Committee on
Foreign Mission, Atlantic Synod.

The influence of the Negro pulpit on the race is immeasurable. It is to the race what the lighthouse is to the ship laden with human souls upon the tempestuous sea. At the close of the war when the Negroes were in darkness, the Negro preachers were the first to come forward to lead them to the light, and whatever may be said to the contrary, the Negro preachers have done more for the Negro's uplift since his emancipation than any other class of persons. We delight to boast that the Negroes pay taxes on $400,000,000.00 worth of property, that they have thousands of well educated men and women, that their illiteracy has been reduced forty-five per cent, that they have hundreds of newspapers, that they have four hundred or more skilled physicians who are making good money, that they have hundreds of men who are engaged in business enterprises, that they have thousands of honest, sober, upright Christian men and women.

Now, to whom are we more indebted for all this than to the Negro preachers, who have faithfully taught their people to save their money and buy homes and lands, who have constantly advised them to send their sons and daughters to the schools, who have urged their people to patronize Negro business enterprises and Negro physicians and lawyers, who have shown their people the importance of taking Negro papers, who have enjoined them to be honest, sober, industrious citizens?

TOPIC VIII.

IS IT TIME FOR THE NEGRO COLLEGES IN THE SOUTH TO BE PUT INTO THE HANDS OF NEGRO TEACHERS?

BY PROF. N. B. YOUNG.

NATHAN B. YOUNG.

Nathan B. Young was born in Newbern, Ala., September 18th,
1862. He was educated in the private schools at Tuscaloosa,
Ala., at Talladega College, and at Oberlin College. He has
taught school in Mississippi, Georgia, Florida, and Alabama.
He is now President of the Florida State Normal and
Industrial College, Tallahassee.

The answer to this question depends upon what is meant by placing these schools in the hands of Negro teachers. If it means that they are to be manned and managed by them I answer, no. If, on the other hand, it means that they should have some hand in managing these schools, I answer, yes.

For two reasons I claim that the time has not arrived for the passing of these institutions into his sole control: the first is a _financial_ reason, the second is an _intellectual_ or _cultural_ reason.

At present the majority of the Negro colleges and institutions of higher and professional learning are supported by white people, either directly or indirectly, and the withdrawal of white faculties and boards of trustees will mean a withdrawal of white supporters. Whether this withdrawal will be logical or ethical, it will nevertheless be a fact. Those whose duty it is to collect funds for these schools can testify to the certainty of such a result if the experiment should be made.

The white man is a very careful giver to charitable institutions of any kind, and he takes every precaution to see that his donations are wisely expended, and that, too, according to his standards. Hence, when he makes a charitable contribution he feels safer when one of his own race is a trustee, or dispenser of the contribution. This explains the fact that in cases where Negro schools under Negro management make an appeal for large endowment funds they find it necessary to appoint a white endowment committee to manage the fund.

The Negro has no standing in the financial world, because he has made no financial record. This is not so much his fault as it is his misfortune. He is without the financial experience that he would need in order to manage successfully large sums of money such as he would be called upon to collect and to manage in colleges. Without aid from the white donors these colleges would be unable to do the work of a college--in other words, with possibly one notable exception, it takes a white man to get a white man's money, and since it is necessary to get a white man's money to support these institutions, it is also necessary to put their management into his hands. This condition will gradually change as the Negro race accumulates wealth within itself. This will naturally bring with it that experience which will eventually enable him to be a successful manager of these institutions.

It is generally known among those who are familiar with college management that the financial feature is the most difficult feature in this work. It requires a rare combination of qualities in a man to carry on successfully this phase of college work. The managing boards of white colleges find it exceedingly difficult to find white men fully equal to the task. If this takes place in the green tree, what may we expect in a dry?

At present the Negro race, to say the least, is too poor to take on itself the complete control of its colleges. Such a transfer would be a calamity, indeed, for under the white management these institutions are leading only a tolerable existence, are progressing but slowly and some of them not at all. To take these feeble institutions, then, and to connect them with a poorer source of supply would be practically to destroy them--certainly seriously to handicap them.

Besides, even if their financial support were guaranteed, at present a more serious obstacle would present itself. It would be impossible from the present supply of educated Negro men and women to get faculties for them. I mean, to get faculties every whit prepared for their progressive management. An up-to-date college must have not only strong financial backing but it must also have strong intellectual and moral backing. Each teacher should be so trained, intellectually and morally as to have a very keen appreciation of the deep significance of the work in which he is engaged. This means that he must in addition to a careful formal training, have a sort of intellectual and culture background to cause him to stand out in clear relief before his students as an embodiment of what he would have them become. He should, in very truth, be "a scholar and a gentleman."

The fact that a man or a woman is a graduate from some of these misnamed Southern "_universities_" or "_brevet_" colleges does not argue that he has a liberal education. The fact is that there are no Negro universities in this country and less than half a dozen "_bona fide_" colleges. These reputed "universities" and colleges are but indifferent high-schools for the most part, and their graduates without additional study, are not prepared to take a place on a college faculty. Strange to say, very few of these graduates feel the necessity of doing additional study before becoming anxious candidates for presidents of colleges or for professorships.

I stand by the statement that there are not enough really educated men fully equipped to manage the colleges such as we have, not to say anything of those that we ought to have. The race is not yet far enough removed from slavery to have that intellectual and moral background necessary to the bringing out of college professors and college presidents. It has taken the white race many generations to develop an Eliot, a Dwight, a Hadley, and an Angell, not to say anything about the Butlers, the Harrises, and the Wheelers. These men are developments--the very cream of the intellectual history of the Anglo-Saxon race in America. As I have indicated elsewhere, the trustees find it hard to fill their places when vacant.

The incipient Negro teacher and educator might as well admit the fact of their incompetency and with the admission bend themselves with renewed energy to hard study, laying aside all bogus degrees and meaningless titles, and acknowledge the fact that they are yet intellectual pigmies. If they will do this, perchance they themselves may not only add to their own statures but they may also become the ancestors of intellectual giants, fully competent to occupy the positions which they fain would hold in the educational world.

Although the time has not yet come, as I believe, for the entire management of Negro colleges by Negroes, yet the time has come when he should have some hand in managing both as teacher and as trustee. It would be a sad commentary upon the Negro race and upon its white teachers to have these schools remain permanently under white tutelage and management. It would also be a sad commentary upon the Negro to have an alien race to continue giving its money to educate his children. He must be brought gradually to see the necessity of his supporting and managing his own institutions of learning. The only way to do this is to gradually place the managing of them upon his shoulders. Every Negro college ought to have one or more Negro trustees on the board, as well as one or more Negro teachers on the faculty. The only way to learn how to swim is to go into the water--the only way for the Negro to learn how to manage his institutions is for him to have a hand in managing them.

Of the large number of Negro youth that are graduated every year from our colleges, there are not a few among them who have in them the making of fine professors if they were stimulated by the sure hope of securing a place on the faculty of their "alma mater." It is the imperative duty of the faculties of these schools to inspire these men to their best efforts and when they have done so it is the duty of the trustees to give them a place on the faculty.

I would not, however, make vacancies for them by moving efficient white teachers, but, when these white teachers fall out because of age or other reasons, I would appoint in their places competent Negro men. This policy would at once keep the support of the white donors and also the support of the Negro patrons. The Negro must have a larger hand in managing his institutions of learning even from the lowest to the highest.

I answer, then, that the time has not yet come for the complete transfer of Negro colleges to Negro management because the Negro is not yet able to assume the financial control of these institutions, nor the intellectual control; but he is able to have a larger hand in controlling them as donor, as trustee, and as teacher. This policy is being pursued by some of the educational agencies now at work in the South.

The efforts of the Negro churches, especially of the A. M. E. Zion church, the A. M. E. church, of the C. M. E. church, and a _wing_ of the Baptist church, are to be commended in so far as they do not assume a hostile attitude toward other agencies which pursue a slightly different policy. There cannot be too much educational activity among Negroes for Negroes, and there certainly should be no antagonism among these agencies growing out of differences of opinion as to policies and methods of work. They should all make "a long pull, a strong pull, and a pull all together" for the educational, moral, and spiritual uplift of the masses of the Negro people.

SECOND PAPER.

IS IT TIME FOR THE NEGRO COLLEGES IN THE SOUTH TO BE PUT INTO THE HANDS OF NEGRO TEACHERS?

BY PROF. D. J. JORDAN, M. S., LL. B.

PROF. D. J. JORDAN, M. S., LL. B.

Nature has not been extravagant in her gift of geniuses.
What has come to most of our leading men has come by hard
work.

Although Prof. D. J. Jordan possesses talents about the
average, he owes his success largely to persistent work. He
was born near Cuthbert, Ga., October 18, 1866. His father
was Rev. Giles D. Jordan who was for twenty-five years a
highly respected minister in the A. M. E. Church in Georgia.
He inherits many of his excellent traits of character from
his mother, Julia Jordan.

In his early life he was unable to attend school more than
three months of the year, but by close application while in
school and faithful study during vacations, he was always
able to make the next higher class at the beginning of the
following school year.

After finishing the English branches he attended Payne High
School at Cuthbert. In 1892 he graduated at Allen
University, Columbia, S. C., with the degrees of B. S. and
LL. B.

His record at this institution was in many respects
remarkable. He was successful in passing the written
examination given by the Supreme Court of South Carolina,
and was admitted to practice in all the courts of that
state, May, 1892.

After his graduation, he returned to his native city, taught
a term and made preparations to enter upon the practice of
the legal profession, but he was prevailed upon to accept a
position on the faculty of Morris Brown College, in 1893.

He served here as Professor of Science and Dean of Law until
November, 1895, when he resigned to accept the Presidency of
Edward Waters College at Jacksonville, Fla.

He was married December 31, 1895, by Bishop A. Grant, to
Miss Carrie J. Thomas, principal of one of the public
schools of Atlanta. Four children have been born to them.

He was elected as a lay delegate to the General Conference
of the A. M. E. Church which was held at Wilmington, N. C.,
in 1896.

In the spring of '96 he accepted the position of Professor
of Literature at Morris Brown College, which position he
held until September, 1898, when he was appointed Professor
of Mathematics and Vice-President of the same institution.
The degree of M. S. was conferred upon him by Allen
University in 1900. In the Summer school, held at Clark
University in 1901, Professor Jordan was instructor in
mathematics. He has developed with the institution with
which he has been connected, fitting himself for every
promotion which has come to him.

Professor Jordan has an experience of eighteen years in the
class room and is an excellent disciplinarian. The fact that
he has filled four different chairs with credit is
sufficient argument that he is an able "all-round scholar."
His greatest strength, however, lies in his knowledge of
English. His language is chaste; his diction, pure.

As one of the best writers and speakers of the race, he has
contributed articles to our leading periodicals, including
the "Atlanta Constitution," "Atlanta Journal," "A. M. E.
Review" and "Indianapolis Freemen," and has delivered
several commencement addresses.

I am asked to say whether or not it is time for the Negro colleges in the South to be put into the hands of Negro teachers? The education of a people is the greatest question that can possibly concern them. It touches every phase of human interest and holds the key to the solution of every rational problem arising out of man's duty and destiny. The foundations of every helpful institution known to our social system rest upon such conceptions of right and wrong as the people's intelligence has called into being: for true teaching is not only the application of methods for the development of one's powers, but is also a directing or turning of those powers into proper channels. With any people it will not matter ultimately who now writes the laws, issues decrees, or enforces judgments if their youth are kept under wise, efficient instructors. How necessary, then, must it be to a race so conditioned as is the Negro in America that their schools should be conducted by only those who are most capable and worthy!

However, before we attempt to answer the question propounded, it is important that we fully comprehend its meaning. As I understand it, the matter might be stated in other words thus: Should Negroes exclusively be placed now on the faculties of the several missionary colleges which Northern philanthropy has established in the South since the close of the Civil War? There were then not only no schools for us, but there were no teachers and no money with which to employ teachers. No night in Egypt in the time of Israel was darker than those years immediately following the Negro's emancipation. And what must have been our condition to-day had not those pillars of light been placed in our starless sky? But what is more, for thirty years the same spirit and the same people who first made these colleges possible among us, have continued their aid, and still make them possible to-day.

And now let us see what advantages could be reasonably expected from such a change in management as the subject suggests. So far as I know, they who advocate the change establish themselves upon this proposition, namely, "_Negro teachers_ are best for Negro schools."

And this is true, say they, (1) because being of the same race, there must of necessity exist such a spirit of sympathy and helpfulness between teacher and student as we could not reasonably expect were the teacher and the taught of different races; (2) because placing before students competent men and women of their own race as teachers sets before them an example and an object lesson of what the students themselves may become and do, that cannot fail to be inspiring; (3) because the employing of Negro teachers in Negro schools furnishes an honorable vocation to a large number of our own people who otherwise would possibly be unemployed; (5) because Negro teachers in Negro colleges, by their presence and work, increase the race pride among ourselves and win for us greater confidence and respect from others.

These are weighty considerations, and, _per se_, have my most hearty approval. But however complete may be our endorsement, we must not forget that unqualifiedly acting upon them in the matter under discussion would not be without its losses. Let us now consider what these might be, and then we shall be prepared to decide whether we would not--

"* * * rather bear those ills we have
Than fly to others we know not of."

In the first place, if the people who own and sustain these schools could be induced to sever their connection with them and turn them fully into the hands of Negroes, although the colleges are already built, equipped and advertised, yet, chiefly on account of our poverty, we should have to close the majority of them at once. This would be a most serious loss. The amount of ignorance and the lack of trained leaders among us, together with the small pittance done for us in the direction of even high-school education by the states and cities in which we live certainly do not suggest the advisability of ridding ourselves of even one agency for enlightenment. Far better would it be for us and for the country if they were increased tenfold.

This view takes into consideration the fact that the great majority of people who give of their means to support the schools do so because they have confidence in the ability, integrity and experience of those who control them. And if any one is so credulous as to believe that the schools under the management of Negroes could command the amount, of interest and support as they now receive, I would ask him, why _have_ Negroes, from Mr. Booker T. Washington down, who are trying to gain public confidence and assistance for their work, _find_ it necessary to invite white men to accept membership on their boards of trustees? One need not go far to find the correct answer. In this connection, it will be in order to inquire also if there are, under the control of Negroes, any colleges that receive anything like the amount of money for their support that is received by similar institutions under the management of white men?

Furthermore, the placing of the colleges referred to wholly into the hands of Negroes would be an unnecessary drawing of the race line, and would very effectually close our mouths against making protest or complaint on account of our being discriminated against for similar reasons.

Again, at this time, when there seems to be, on the part of certain persons of influence, a foul conspiracy against the Negro, it is of great importance that we have among us persons whose knowledge of the facts, and whose intellectual and social standing with those whose good opinion we value enable and impel them to speak out in our behalf. I recall with much gratification several instances where white persons connected with Negro schools have used the superior opportunities afforded them by the accident of race to say good things of us at a time when a spokesman who had the ear of the king was sorely needed. If, under present conditions, this class of people be sent from among us, I fear it might in a measure be with us as it was with a certain people in ancient times when "a new king arose who knew not Joseph."

And finally, would it not be highly presumptive and insolent on our part to demand of others that they deliver into our keeping, without price, property which they have purchased with their own money, and of which we have had the use and benefit for a third of a century? Until we shall be able to buy these colleges and properly support them, even the serious discussion of the question, it seems to me, is inappropriate and puerile. When, therefore, you ask me, if in my opinion the time has come when the Negro colleges in the South should be put into the hands of Negro teachers, I must answer you frankly, _no_.