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Front Matter Title Page and Credits Preface Contents 8/20/2020 Chapter 1: The Early Missionaries and the Negro | Alexander Street Front Matter Title Page and Credits THE HISTORY OF THE NEGRO CHURCH BY CARTER G. WOODSON, Ph. D. Editor of the Journal of Negro History, author of A Century of Negro Migration, and of the Education of the Negro Prior to 1861 THE ASSOCIATED PUBLISHERS WASHINGTON, D. C. Copyright, 1921 By The Associated Publishers To THE CHERISHED MEMORY OF MY Mother ANNE ELIZA WOODSON Preface The importance of the church in the life of the Negro justifies the publication of this brief account of the development of the institution. For many years the various denominations have been writing treatises bearing on their own particular work, but hitherto there has been no effort to study the achievements of all of these groups as parts of the same institution and to show the evolution of it from the earliest period to the present time. This is the objective of this volume. Whether or not the author has done this task well is a question which the public must decide. This work does not represent what he desired to make it. Many facts of the past could not be obtained for the reason that several denominations have failed to keep records and facts known to persons now active in the church could not be collected because of indifference or the failure to understand the motives of the author. Not a few church officers and ministers, however, gladly cooperated with the author in giving and seeking information concerning their denominations. Among these were Mr. Charles H. Wesley, Prof. J. A. Booker, and Dr. Walter H. Brooks. For their valuable assistance the author feels deeply grateful. Carter G. Woodson. Washington, D. C., September, 1921. Contents CHAPTER PAGE I. -Early Missionaries and the Negro 1 II. -The Dawn of the New Day 23 III. -Pioneer Negro Preachers 40 IV. -The Independent Church Movement 71 V. -Early Development 100 VI. -The Schism and the Subsequent Situation 123 VII. -Religious Instruction Revived 148 https://search-alexanderstreet-com.proxy.lib.umich.edu/view/work/bibliographic_entity%7Cbibliographic_details%7C4389458#page/1/mode/1/chapt… 1/110 8/20/2020 Chapter 1: The Early Missionaries and the Negro | Alexander Street VIII. -Preachers of Versatile Genius 167 IX. -The Civil War and the Church 185 X. -Religious Education as a Preparation 202 XI. -The Call of Politics 220 XII. -The Conservative and Progressive 247 XIII. -The Negro Church Socialized 266 XIV. -The Recent Growth of the Negro Church 286 XV. -The Negro Church of To-day 300 Illustrations A Christianized African Frontispiece FACING PAGE Directing the Wanderer in the right Way 11 The Oldest Negro Baptist Church in the United States 23 Lemuel Haynes 32 Andrew Bryan 40 Richard Allen 71 James Varick 82 Peter Williams 95 Christopher Rush 100 Lott Cary 123 M. C. Clayton 129 Sampson White 140 Josiah Henson 148 Noah Davis 158 Samuel R. Ward 167 Alexander Crummell 175 J. W. C. Pennington 178 Henry Highland Garnett 180 Daniel A. Payne 185 Richard DeBaptiste 190 W. H. Miles 196 Wilberforce During the Civil War 202 William J. Simmons 206 James Poindexter 210 J. C. Price 214 H. M. Turner 220 B. W. Arnett 227 W. B. Derrick 231 J. W. Hood 236 https://search-alexanderstreet-com.proxy.lib.umich.edu/view/work/bibliographic_entity%7Cbibliographic_details%7C4389458#page/1/mode/1/chapt… 2/110 8/20/2020 Chapter 1: The Early Missionaries and the Negro | Alexander Street L. H. Holsey 240 Rufus L. Perry 243 Charles T. Walker 247 John Jasper 255 E. K. Love 260 W. R. Pettiford 266 M. C. B. Mason 274 George W. Lee 286 Alexander Walters 300 Chapter 1: The Early Missionaries and the Negro Chapter 1: The Early Missionaries and the Negro Chapter I: The Early Missionaries and the Negro ONE of the causes of the discovery of America was the translation into action of the desire of European zealots to extend the Catholic religion into other parts. Columbus, we are told, was decidedly missionary in his efforts and felt that he could not make a more significant contribution to the church than to open new fields for Christian endeavor. His final success in securing the equipment adequate to the adventure upon the high seas was to some extent determined by the Christian motives impelling the sovereigns of Spain to finance the expedition for the reason that it might afford an opportunity for promoting the cause of Christ. Some of the French who came to the new world to establish their claims by further discovery and exploration, moreover, were either actuated by similar motives or welcomed the coöperation of earnest workers thus interested. The first persons proselyted by the Spanish and French missionaries were Indians. There was not any particular thought of the Negro. It may seem a little strange just now to think of persons having to be converted to faith in the possibility of the salvation of the Negro, but there were among the colonists thousands who had never considered the Negro as belonging to the pale of Christianity. Negroes had been generally designated as infidels; but, in the estimation of their self-styled superiors, they were not considered the most desirable of this class supposedly arrayed against Christianity. There were few Christians who did not look forward to the ultimate conversion of those infidels approaching the Caucasian type, but hardly any desired to make an effort in the direction of proselyting Negroes. When, however, that portion of this Latin element primarily interested in the exploitation of the Western Hemisphere failed to find in the Indians the substantial labor supply necessary to their enterprises and at the suggestion of men like las Casas imported Negroes for this purpose, the missionaries came face to face with the question as to whether this new sort of heathen should receive the same consideration as that given the Indians. Because of the unwritten law that a Christian could not be held a slave, the exploiting class opposed any such proselyting; for, should the slaves be liberated upon being converted, their plans for development would fail for lack of a labor supply subject to their orders as bondmen. The sovereigns of Europe, once inclined to adopt a sort of humanitarian policy toward the Negroes, at first objected to their importation into the new world; and when under the pressure of the interests of the various countries they yielded on this point, it was stipulated that such slaves should have first embraced Christianity. Later, when further concessions to the capitalists were necessary, it was provided in the royal decrees of Spain and of France that Africans enslaved in America should merely be early indoctrinated in the principles of the Christian religion. https://search-alexanderstreet-com.proxy.lib.umich.edu/view/work/bibliographic_entity%7Cbibliographic_details%7C4389458#page/1/mode/1/chapt… 3/110 8/20/2020 Chapter 1: The Early Missionaries and the Negro | Alexander Street These decrees, although having the force of law, soon fell into desuetude. There was not among these planters any sentiment in favor of such humanitarian treatment of the slaves. Unlike the missionaries, the planters were not interested in religion and they felt that too much enlightenment of the slaves might inspire them with the hope of attaining the status of freemen. The laws, therefore, were nominally accepted as just and the functionaries in the colonies in reporting to their home countries on the state of the plantations made it appear that they were generally complied with. As there was no such thing as an inspection of these commercial outposts, moreover, no one in Europe could easily determine exactly what attitude these men had toward carrying out the will of the home countries with respect to the Christianization of the bondmen. From time to time, therefore, the humanitarian world heard few protests like that of Alfonso Sandoval in Cuba and the two Capucin monks who were imprisoned in Havana because of their inveighing against the failure on the part of the planters to provide for the religious instruction of the slaves. Being in the minority, these upright pioneers too often had their voices hushed in persecution, as it happened in the case of the two monks. It appears, however, that efforts in behalf of Negroes elsewhere were not in vain; for the Negroes in Latin America were not only proselyted thereafter but were given recognition among the clergy. Such was the experience of Francisco Xavier de Luna Victoria, son of a freedman, a Panama charcoal burner, whose chief ambition was to educate this young man for the priesthood. He easily became a priest and after having served acceptably in this capacity a number of years was chosen Bishop of Panama in 1751 and administered this office eight years. He was later called to take charge of the See of Trujillo, Peru. In what is now the United States the Spanish and French missionaries had very little contact with the Negroes during the early period, as they were found in large numbers along the Atlantic coast only. In the West Indies, however, the Latin policy decidedly dominated during the early colonial period, and when the unwritten law that a Christian could not be held a slave was by special statutes and royal decrees annulled, the planters eventually yielded in their objection to the religious instruction of the slaves and generally complied with the orders of the home country to this effect. Maryland was the only Atlantic colony in which the Catholics had the opportunity to make an appeal to a large group of Negroes.
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