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.
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 divinemessage, 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 theloftiest 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 beenvastlymore 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.
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.
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 therace 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 businessqualities 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.
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.
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?
IS IT TIME FOR THE NEGRO COLLEGES IN THE SOUTH TO BE PUT INTO THE HANDS OF NEGRO TEACHERS?
BY PROF. N. B. YOUNG.
Prof. Nathan 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.
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 afinancialreason, the second is anintellectualorculturalreason.
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 takesa 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 indifferenthigh-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—theonly 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 awingof 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.
D. J. Jordan, 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.
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 teachersare 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 haveThan fly to others we know not of."
"* * * rather bear those ills we haveThan 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, whyhaveNegroes, from Mr. Booker T. Washington down, who are trying to gainpublic confidence and assistance for their work,findit 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.
I would not be understood, however, as placing my approval upon everything pertaining to the management of the schools under consideration. I do not deny that in some cases teachers are employed who are not possessed of the proper spirit for doing the best work among us. They are sometimes haughty, unsocial, and unsympathetic, and findthemselves among us because there is offered better pay for less work than was found in their own neighborhoods. But these do not vitiate the schools; they are exceptions. I think, too, that the faculties of the several schools, together with the boards of trustees, should be as largely composed of competent, worthy Negroes as the interests of the institutions will allow. I am sure that such a policy would both encourage our people and train them in the management of such interests, and would be fully in harmony with the spirit and purpose of the institutions' founders. But we cannot state this as a demand based on what is justly ours; let it stand rather on its soundness as to what is best as a policy designed to accomplish the highest results. Before we find too many faults, though, with these missionary colleges, we ought to show by our full, loyal support of the few colleges we do control, that we are both able and willing to do the proper thing when the time shall come, if ever, for placing the Negro colleges in the South into the hands of Negro teachers.
THIRD PAPER.
IS IT TIME FOR THE NEGRO COLLEGES IN THE SOUTH TO BE PUT INTO THE HANDS OF NEGRO TEACHERS?
BY PROF. GEORGE A. GOODWIN.
Prof. G. A. Goodwin
REV. GEORGE A. GOODWIN.George Augustus Goodwin was born at Augusta, Ga., February 20, 1861, being the eldest son of Mr. George and Mrs. Catherine Goodwin. His parents taught him until he was old enough to enter the public schools taught by "Yankee teachers." Having lost his father at an early age, he subsequently experienced some difficulty in remaining in school. However, his now sainted mother, by the assistance of his uncle, Mr. Charles Goodwin, kept him in school. For two consecutive years it was necessary for him to walk twelve miles daily in order to secure proper school advantages. While yet a lad he attracted the attention of both races and was several times offered good positions as a public school teacher. He, however, taught a private school four miles from the city and was thereby able to attend the Augusta Institute, now the Atlanta Baptist College. In the spring of 1879 he united with the historic Springfield Baptist Church, Augusta, Ga., where, for three generations, his parents and paternal grandparents had worshiped. May 29, 1884, he graduated from the Atlanta Baptist College as salutatorian.On leaving school he took up teaching as a profession, in which he has been eminently successful in developing hundreds of young people. He has filled with credit and satisfaction the principalship of Eddy High School at Milledgeville, Ga., Union Academy, Gainesville, Fla., Preparatory Department, Livingstone College, Salisbury, N. C.; also Atlanta Baptist College and Waller Baptist Institute, Augusta, Ga. He was the prime factor in the movement which resulted in the organization of the present Georgia State Teachers' Association, of which he was secretary for a number of years. In the organization of the Florida Teachers' Association he was one of the original members. As an institute lecturer he is helpful in many ways.Having received a call to the pastorate of the Second Baptist Church at Gainesville, Fla., his church at Augusta, Ga., ordained him to the ministry, January 6, 1889. He was very successful in this work in connection with his school duties. In July, 1895, he was happily married to the talented Miss Anna Laura Gardner of Augusta, Ga.
REV. GEORGE A. GOODWIN.
George Augustus Goodwin was born at Augusta, Ga., February 20, 1861, being the eldest son of Mr. George and Mrs. Catherine Goodwin. His parents taught him until he was old enough to enter the public schools taught by "Yankee teachers." Having lost his father at an early age, he subsequently experienced some difficulty in remaining in school. However, his now sainted mother, by the assistance of his uncle, Mr. Charles Goodwin, kept him in school. For two consecutive years it was necessary for him to walk twelve miles daily in order to secure proper school advantages. While yet a lad he attracted the attention of both races and was several times offered good positions as a public school teacher. He, however, taught a private school four miles from the city and was thereby able to attend the Augusta Institute, now the Atlanta Baptist College. In the spring of 1879 he united with the historic Springfield Baptist Church, Augusta, Ga., where, for three generations, his parents and paternal grandparents had worshiped. May 29, 1884, he graduated from the Atlanta Baptist College as salutatorian.
On leaving school he took up teaching as a profession, in which he has been eminently successful in developing hundreds of young people. He has filled with credit and satisfaction the principalship of Eddy High School at Milledgeville, Ga., Union Academy, Gainesville, Fla., Preparatory Department, Livingstone College, Salisbury, N. C.; also Atlanta Baptist College and Waller Baptist Institute, Augusta, Ga. He was the prime factor in the movement which resulted in the organization of the present Georgia State Teachers' Association, of which he was secretary for a number of years. In the organization of the Florida Teachers' Association he was one of the original members. As an institute lecturer he is helpful in many ways.
Having received a call to the pastorate of the Second Baptist Church at Gainesville, Fla., his church at Augusta, Ga., ordained him to the ministry, January 6, 1889. He was very successful in this work in connection with his school duties. In July, 1895, he was happily married to the talented Miss Anna Laura Gardner of Augusta, Ga.
In attempting to answer this question, I do so fully cognizant of the widely differing opinions which are superinduced by the present restive state of society. It is a delicate task. In this brief article it is not possible to be very extensive. Condensation is a necessity. Taking observations from ancient and modern civilizations as external evidence, and corroborating the experiences of the present age as internal evidence, my conclusion is reached. If my judgment is faulty, let us remember that trite aphorism: "To err is human, to forgive, divine."
If this be the question of the fawning element among us, then let us beware of the leaven of the separatists. If the liberal philanthropist makes the inquiry, let us demonstrate the wisdom of his investment by our exhibitions of gratitude and common sense. It cannot be a serious question with the learned sociologist, for he is too conversant with the philosophy of history and the laws of psychology. Of the popular idea of the over-ardent lovers of the race, it may be more comforting to anoppressed people; but truth is better than fiction—facts than theories. Therefore, with a conscience void of offence to all, and with the sincere hope that right will ultimately triumph before all is lost in the mad rush of the enthusiasts, I venture to express some of my convictions regarding this question. The proposition categorically stated would be: it is time for the Negro colleges in the South to be put in the hands of Negro teachers. Such an affirmation would imply, at least, that these colleges are elsewhere than in the South; that the colleges in the South are not wholly nor partially taught by Negro teachers; that those who teach in them for some cause, real or imaginary, are not equal to the demands of the times; that the Negro, exclusively, is superior for educating the Negro in the South; that a crisis is upon us making it imperative to man Negro colleges with Negro teachers. These inferences might be indefinitely multiplied; but they are harsh and fallacious—implications unworthy of the best thought interested in an issue involving the destiny of a race and this great republic. The facts in the case are so potent that I shall not attempt a critical refutation of the inferences deduced, but will consider the subject more freely on another line, in this way avoiding what might be a fearful indictment of those least prepared for it. Critically considering every contingency I see no valid reason for such a course as the question suggests. In answer thereto wisdom replies, "It is NOT time for the Negro colleges in the South to be put in the hands of Negro teachers."
This is an intensely practical age; in many respects, it is utilitarian. "The survival of the fittest," is the almost universal creed of the age. The American civilization is distinctly Anglo-Saxon. Whatever does not attain to that standard is out of harmony with real conditions. The Negro is here to stay. Two radically different civilizations cannot thrive in one country at the same time. One advances, the other retrogrades. Every chapter in history verifies the assertion. It is providential that the American Negro is brought into close touch with the highest ideals of American life through his most enlightened Anglo-Saxon brother. Only in this way can the Negro meet the rigid requirements of the ever-advancing standard of the proud, progressive Anglo-Saxon. The dominant race is naturally the criterion. Any other alternative would be abnormal and destructive in its far-reaching results. The ruling people in this country have the prestige of centuries of culture. Had the Negro's days of enslavement been years of cultureand refinement equal to that of the best people about him, present conditions would be greatly changed. However desirable it may be to elevate the Negro to places of dignity, it should be borne in mind that his color is not a qualification. These institutions will, in time, be more generally under the management of Negro teachers, if the future proves the work of the presentregimenon-productive of the highest results. Such a change will greatly depend upon the ability of the Negro to appreciate his real condition and to utilize, to the best advantage, the means and opportunities now afforded him. Error now will prove abortive and, perhaps, postpone indefinitely what might otherwise sooner come in the natural course of events. Such a transition must not be revolutionary, but evolutionary if come it must, and come it will. It were better to hope that all schools in the South were as they are in the North for the most part. That the Negro himself should so soon contemplate this as practical is an anomaly. That some evils exist I do not deny. But would separation and exclusion be a remedy? No. It is praiseworthy in the Negro that he, in a measure, has kept abreast with the march of this civilization. He has been responsive to the magic touch and the benign influences of those who came to rescue him from intellectual and moral darkness. The Northern teachers and a few Southern heroes began the work of educating the Negro, at a time, when teaching the Negro was an extremely delicate innovation—nay, dangerous experiment. Through what perils, privations, ridicule, and ostracism they passed, only such pioneers as Drs. H. M. Tupper, D. W. Phillips, C. H. Corey, J. T. Robert, E. A. Ware, E. M. Cravath, Gen. Armstrong, Miss S. B. Packard, and others of the immortal galaxy, are permitted to speak from their high citadel of triumph. Shall these of blessed memory, together with their associates and workers of less prominence, be forgotten? Shall they be revered, or shall they be calumniated? Dumb be the lip, and palsied the hand that would, in any wise, dishonor them and their efforts to uplift humanity! It will not be remiss on my part to ask for their successors in spirit and labor, and for their constituency that consideration which a superior statesmanship and a practical Christianity dictate.
These institutions, under their present management, have met the exigencies of the times. Granting that no human effort is perfect, the fact remains that these institutions have lived up to the high purpose for which they were founded, and are still being liberally supported andendowed. What more could be required by rational beings? This couplet may be suggestive: