ARE OTHER THAN BAPTIST AND METHODIST CHURCHES ADAPTED TO THE PRESENT NEGRO?

BY REV. GEORGE F. BRAGG, JR.,

REV. GEORGE F. BRAGG, JR.

George Freeman Bragg, Junior, Priest and Rector, was born in Warrenton, N. C., January 25, 1863. Shortly after his birth his parents, George F. and Mary Bragg, removed to Petersburg, Va. It was in this latter place that their son was reared and educated; remaining there until ordained to the Episcopal Ministry, he left to take charge of his first work in Norfolk, Va. Mr. Bragg was educated, first, in the Episcopal Parochial School, then in the St. Stephen's Normal School, and in the Bishop Payne Divinity School, all of Petersburg, Va. His education, however, was supplemented by private tuition by a master in languages, under whom he studied Latin, Greek, Hebrew and philosophy. In 1881 he was appointed a page in the Virginia Legislature, and a little later, by the Speaker, promoted as the postmaster of that body. In 1882, though not of age, he founded and edited the "Virginia Lancet," the first Colored weekly published in the "Black Belt" of Virginia. This newspaper he conducted for some four or five years, and on January 12, 1887, in St. Stephen's Church, Petersburg, Va., he was ordained Deacon by Bishop Whittle of Virginia. He immediately left for Norfolk, Va., where he began his ministry at the head of the little Episcopal Mission of that city. He remained in Norfolk for nearly five years, and during that time formally organized Grace Church, secured the lot, built a new church and rectory and improved the old school building. A very large day Industrial School was carried on by Mr. Bragg in connection with his work. While here, in June, 1887, Governor Fitzhugh Lee, of Virginia, appointed him one of the State's Trustees of the Hampton Normal and Agricultural Institute, where he served for four years, resigning only because of leaving the State.

In December, 1888, he was advanced to the priesthood by Bishop Whittle in St. Luke's Church, Norfolk, Va. In the Fall of 1891 he accepted an invitation to become the Rector of St. James' Church, Baltimore, Md. The church, although one of the oldest of the connection, had been very much run down. During a ministry there of ten years, he has wrought remarkable improvement. He has increased the communicant list from sixty-three to nearly two hundred, and advanced the church well-nigh to complete self-support. The old church, which was in a Jewish neighborhood, has been sold during the present year, and a handsome brick structure erected in another section of the city. Mr. Bragg, during his residence in Baltimore, has founded a splendid charitable institution, the Maryland Home for Friendless Colored Children, and two young men have been sent into the ministry of the church directly through his efforts. For many years the Rev. Mr. Bragg was Secretary of the Annual Conference of Episcopal Church Workers among the Colored people. And in addition to his many other arduous labors he has found time to edit the "Afro-American Ledger," a weekly of this city, the "Church Advocate," and the "Maryland Home," monthly publications.

Mr. Bragg is a well known figure in all public movements for race amelioration, and is a veteran newspaper man, having been Secretary of the National Press Convention for four years, beginning with the presidency of the late Rev. Dr. W. J. Simmons.

At first the asking of this question is a most natural one, seeing that the great body of Negroes are attached to either one of the above churches, and it would seem at a first glance that these religious organizations are pre-eminently suited to the Negro race. But, we hope to show that not only are other churches adapted to the "present Negro," but one of these other churches meets the Negro's need better than either one of those above mentioned. Of course it is hardly necessary for me to state that our showing is conceived in the very best spirit, and with the fullness of Christian love towards our Baptist and Methodist brethren. Did I not believe that the church of which I am a member is best suited for the Negro, I would at once renounce attachment thereto and embrace most lovingly the one which I thought more efficiently equipped to minister to the complexed and diversified needs of my race. On account of a multitude of reasons, not necessary to state here, Negroes naturally drifted into that form of Christianity presented by the Baptist and Methodist churches. With the innate feeling and strong tendency to warmth, fervor, animation and excitement, it is not at all surprising that people so strongly emotional should gravitate in that direction. Whatever may be my own criticisms with respect to the defects in these two systems, which render them inferior to the church of which I am a member, and therefore less suitable to the needs of the race, I much prefer stating my side of the question and leaving my readers free to draw their own conclusions. That portion of the Universal Church, known in this country as the Episcopal Church, to my mind, is better suited and equipped for the amelioration of the condition of the Negro than any other.

The Negro is specially fond of "regularity" in religious as well as political affairs. In this respect the Episcopal Church comes to him not as something new but as the living exponent of the old-time religion and the old church which has actually descended to him, through all the ages past from the very hands of Christ down to this present time. It has historic continuity and claims none less than the Blessed Master as its founder. She is not founded upon the Bible, for she gave to the world this blessed book. Her sons inspired of God wrote it. And the claim of historic continuity can be established and proven in the ordinary way that we attest other historical facts. The church, then, that Jesus Christ founded and concerning which He said the "Gates of hell should not prevail against it," must of necessity be "adapted to the present Negro."

The Negro needs the faith once delivered to the saints, not in shreds 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.

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.

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.