The Journal of Negro History, Volume 7, 1922. Various
Читать онлайн книгу.
two-thirds of the materials of our commerce, employed in transporting and exchanging; and among the slaveholding States is to be found the greater market for all the productions of their industry, of whatever kind. The prosperity of those States, therefore, and the civilization of their cities have been for the most part created by the existence of slavery." In addition, slavery released the planter from manual labor and gave him more time to cultivate his mind, and thus the Southern planter was highly educated, cultured, and refined. In the mind of the planter, slavery was "the defence of human civilization." Students of economics, however, saw that it was an evil which had to pass away.
THE EVOLUTION OF THE NEGRO BAPTIST CHURCH
The freedom and local democracy of the Baptist Church enabled the Negroes to participate in the affairs thereof much earlier than they were so indulged in the other denominations. Pioneer Negro preachers and churches, therefore, first appeared in the Baptist Church. The development of the attitude of the Baptist Church toward the Negro, however, has been by cycles. The relations of the two races in church matters differ widely from what they were years ago. Members of both races formerly belonged to the same congregation, which in the beginning in this country ignored social distinctions. They have since then undergone radical changes to reach the present situation in which they have all but severed connection with each other.
In the beginning, the attitude of the so-called Christian whites toward the early Negro preachers was that of hostility. This opposition, however, did not come from the Baptists themselves, but from the master class. George Liele in the West Indies, Andrew Bryan in Georgia, and David George in Canada had much difficulty in their pioneer work, suffering many indignities and hardships. Andrew Bryan was whipped in a cruel and bloody manner but triumphed over persecution by his bold declaration that he was willing to die for Jesus. Rev. Mr. Moses, working in Virginia about this time, was often arrested and whipped for holding meetings. Others were excommunicated, but such opposition could not stay the progress of the work, for these pioneer preachers finally succeeded. This is attested by the resolution of the white Baptist Association expressing deep regret on the occasion of the death of Andrew Bryan.15
When the Baptists had won a standing after the grant of toleration in the United States and Negroes began to connect themselves with them, the status of the blacks in the Baptist Church had to be determined. Was the Negro to be a mere member in the back seat or a participant in the work of the Church? Under the labors of inspired white men thousands of Negroes were converted, baptized, set apart as churches, and instructed in all things which pertain to a life becoming the gospel of Christ. White persons, on the other hand, have been converted through the preaching of Negroes, and a few Negroes, even in the Southland, have been pastors of white Baptist churches. Speaking of the resignation of Mr. Thomas Armistead, who was pastor of the Portsmouth Church, in Virginia, until 1792, Robert B. Semple, in his History of the Baptists of Virginia, remarks: "After his resignation the church declined greatly. They employed Josiah Bishop, a black man of considerable talents, to preach to them. This, as might have been expected, could not answer in Virginia."16
Another instance of the same character is related by Mr. Semple, in connection with the Pettsworth or Gloucester Church. In his statement in regard to the death of Rev. Robert Hudgin, their first pastor, he observes that "This church continued to prosper moderately until Mr. Hudgin's death. They were then left without any person to go in and out before them. They at length did what it would hardly have been supposed would have been done by Virginians; they chose for their pastor William Lemon, a man of color." "He also died after several years. Since then," remarks Mr. Semple, "they have been destitute of stated ministerial aid." Here, then, is a man of color, who was pastor of a white Baptist Church in Virginia to the day of his death, covering a period of "several years."17
There is still another case, in which the order of things is reversed, and this the most remarkable in the history of the South. In 1798 there appeared in southwest Mississippi a colored Baptist preacher, Joseph Willis, a mulatto, who being duly licensed was very zealous to exercise his gift as a minister. In 1804 he crossed the Mississippi River and began a work into which he put a half century of earnest endeavor. After preaching at Vermillion and Plaquemine Brulé for eight years, amidst hardships and bitter persecutions, unaided and alone, and sacrificing a small fortune in the struggle, he was able, with the aid of visiting ministers, to constitute the first Baptist Church at Bayou Chicot. Other churches, the fruits of his labors, soon sprang into being, and in 1818 the Louisiana Baptist Association was constituted, with these churches as a nucleus. Joseph Willis was pastor of the church at Bayou Chicot for a number of years. As moderator of the Louisiana Baptist Association he was honored and respected—indeed, beloved and spoken of as "Father Willis." That a Negro should have the honor of giving to Louisiana its first mixed Baptist church and of being the pastor of that church—that a Negro was the first moderator of Louisiana's first white Baptist association,18 and rendered the denomination fifty years of service, causes us greatly to marvel in these days of race division and race antipathy.
The Negro members of white Baptist churches of this country were, as a rule, permitted to worship with their white brethren within certain fixed limits. The gap between them, however, tended to widen. Later they were allowed another hour for worship, with large bounds and privileges. Still later they were provided with all the privileges of the Baptist meeting house under the restrictions of the white churches to which they belonged. The master class gradually reached the position of separating the races in worship, but for the security of slavery they deemed it wise to hold the Negroes as members of the white churches.
It was argued that, in all nature, living creatures move instinctively in groups after their kind, and that the Negro and the white man, left to themselves, do the same thing, as is evidenced by the fact that the black slave was ever offending against the institution of slavery by holding religious services after his own liking where only his own people were present and shared in the devotion. In this manner the master justified himself in segregating his slave in the house of God and pointed to the Court of the Gentiles, in the Temple of Jehovah, in confirmation of the righteousness of his act. But for some reason the untutored black slave was never entirely at home in the white man's church, with its special place for Negroes. He knew that the master could be at ease in any part of his church edifice. It was all his and he moved about through its aisles as a free man, but the slave was limited in his privileges, and was counted a good man only as he kept within the limits assigned him.
When the Negroes in the white Baptist churches of the South became very numerous, services for their special benefit were held in the church edifices, usually in the afternoon, by the pastor and other persons who felt a deep interest in them. In these meetings the colored members of the church not only enjoyed the freedom of the place for the time being, but often listened with great satisfaction to the exhortations of one or more of their own brethren who spoke by permission from the floor and not from the pulpit platform. These Negro exhorters were encouraged to exercise a measure of spiritual oversight in the midst of their brethren and so help the church and pastor in caring for the flock. The segregated group, in a separate church edifice, meeting for worship at the same hours as the parent body, gave rise to the separate church altogether, with a white ministry. In this way many of the largest and most progressive Negro Baptist churches of the South had their beginnings amid the vicissitudes of life peculiar to a land of human bondage. The African Baptist Church of Richmond, Virginia, under the direction of Dr. Robert Ryland, the white president of Richmond College, is a case in evidence.
Still another type of Negro Baptist church arose where there was no parent church of white persons in control of the offspring. There were churches of this character in Virginia, Georgia, South Carolina, the British West Indies, Canada, and in far-off Africa, before the close of the eighteenth century. In these churches the members were of the black race. In Virginia and in Georgia churches of this class as well as others were admitted to membership in the oldest and best white Baptist associations, in which they at one time were given considerable attention.19 It is worthy of note that Negro Baptist churches of this type were the first Negro
The resolution was: "The association is sensibly affected by the death of the Rev. Andrew Bryan, a man of color, and pastor of the first colored Church in Savannah. This son of Africa, after suffering inexpressible persecutions in the cause of his Divine Master, was at length permitted to discharge the duties of the ministry among his colored friends in peace and quiet, hundreds of whom, through his instrumentality, were brought to the knowledge of the truth as it is in Jesus. He closed his extensively useful, and amazingly luminous course, in the lively exercise of faith, and in the joyful hope of a happy immortality." See Benedict's
Semple,
Semple,
By way of comparison, be it further remembered, that the founder of the African Methodist Episcopal Church was originally a member of the St. George Society, of Philadelphia, Pennsylvania, and he and others withdrew from that body of white persons in 1787; but it was not until 1794, that Bishop Francis Asbury constituted the Bethel A. M. E. Church at Philadelphia, which claims to be the oldest Negro Methodist church in the country. The Zion Church, of the African Methodist Episcopal Zion connection, New York City, was founded in 1796, while the first church of Negro Episcopalians, the St. Thomas Church, Philadelphia, was planted by Bishop William White in 1794. The Lombard Street Presbyterian Church, Philadelphia, the oldest organization of Negro Presbyterians in America, was constituted in 1807, and not until 1829 was the first church of Negro Congregationalists, the Dixwell Avenue of New Haven, Conn., constituted.