TO WHAT EXTENT IS THE NEGRO PULPIT UPLIFTING THE RACE?

BY BISHOP GEORGE WYLIE CLINTON, M. A., D. D.

BISHOP GEORGE WYLIE CLINTON, A. M., D. D.

The career of Bishop George Wylie Clinton, A. M., D. D., furnishes indisputable evidence that merit wins success, and that industry, joined with native and acquired ability, cannot be denied pre-eminence. His is a story of a man, who, starting life with a definite goal in view, has allowed neither the blandishments of flattery nor the frosts of discouragement to hinder his progress; but, impressing his great personality upon all with whom he came in contact, he moved steadily forward, and is now one of the best examples of erudition, eloquence and practicability in the Negro pulpit.

This remarkable man was born March 28, 1859, in Lancaster County, South Carolina. As a child he was religiously inclined and thoughtful beyond his years, and none who knew him was surprised, when at the age of ten years, he became a member of the A. M. E. Zion Church. When quite young he was sent to the public school, and afterwards to a private school where he remained until 1874, when he entered the South Carolina University. In 1876 when the Democrats succeeded in electing Wade Hampton governor, all the colored students were forced to withdraw from said university and thus, after finishing the Junior Classical year he went to Brainard Institute, Chester, S. C., from which he graduated with very high honors.

Young Clinton finished his education by taking Theology, Greek and Hebrew at Livingstone College. Realizing that the urgent need of his people was education, he became a successful and conspicuous educator. For ten years, with all his energy, he was engaged in the public education of his people, being at one time Principal of Lancaster (S. C.) High School and Industrial Institute; and he held a similar position in the Howard Graded School of Union, S. C. Both of the above schools made marvelous advancement while under his management. He founded a private school at Rock Hill, S. C., out of which has come the widely known Clinton Institute. As a writer, Bishop Clinton is easily among the best which the race has produced. In his style there is wonderful richness, energy and variety. His chaste, pleasing and conservative writings made the leading papers of his State seek his contributions.

He founded the A. M. E. Zion Quarterly Review, which he issued for two years with increasing success; and in 1892 he transferred it, free of debt, to the General Conference. His eminence as an editor was so pronounced that said General Conference elected him editor of the Star of Zion. During his incumbency in this office he added to his fame as a thoughtful, versatile writer, and inaugurated the plan by which the A. M. E. Zion publication was established.

Naturally, his greatest fame was made in the pulpit, for he is a most eloquent man, and possesses much magnetism. Added to a most pre-possessing personality, and a sonorous but well modulated voice, the Bishop has all the graces of a finished orator, and all the charms of a deep, earnest scholar. Like Martin Luther, he intended to study law; but the Bible overshadowed Blackstone. He began to preach at twenty years of age and in 1896 was elected Bishop in the A. M. E. Zion Church.

In spite of a multiplicity of duties, the Bishop finds time to serve as President of Atkinson College; and so well has he supervised and managed its affairs, that it is enjoying great popularity and is maintaining a high intellectual standing.

He was married, February 6, 1901, to Miss Marie Louise Clay of Huntsville, Ala. His wife is a highly accomplished lady, and a soloist of national repute. He has one son, George William, being the issue of his former marriage to the late Mrs. Annie K. Clinton. The Bishop lives in becoming style at Charlotte, N. C., where he owns some valuable, and well-located property. His mother, for whom he has always manifested the deepest affection, makes her home with her distinguished son. Bishop Clinton is yet young; and the church and the race have every reason to hope for many more years of the distinguished services of this brilliant leader.

From the establishment of the gospel system the pulpit has occupied an important, unique and potential position in all things pertaining to man's well being along moral, social and spiritual lines.

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.