 Topic 22, Fourth Paper of 20th Century Negro Literature. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Shasta, Oakland, California. 20th Century Negro Literature. Topic 22, Fourth Paper by Professor H. L. Walker. What is the Negro teacher doing in the matter of uplifting his race? Professor H. L. Walker was born near the city of Augusta, Georgia in the year 1859. His parents, Wesley and Ed Lyne Walker, were the property of slave owners, to whom they rendered allegiance until 1864 and 1865, when Sherman took his triumphal march through Georgia and the Carolinas. At the fall of the Confederacy, young Henry went with his parents to Wilmington, North Carolina, where they spent about a year, during which time young Henry, for the first time, saw the inside of a school, taught by those pioneering teachers from the north. At the close of this year, the family left Wilmington and went to Augusta, Georgia, which city has been the scene of our subject's boyhood and the basis of his literary career. The public schools of Augusta were completed by 1874, and upon the recommendation of all of his teachers, young Henry, as he was familiarly called, was attriculated at the Atlantic University, one of the most noted of Negro colleges in the South. In this institution, he studied for eight years, coming out in 1882 with the class honor and the degree of Bachelor of Arts. His parents died during his early boyhood, even before he had entered the Atlanta University, so that in his efforts to complete his collegiate career, he had to rely largely upon his own resources and the very kind assistance of his foster parents and other friends whose protege he was. Prepared for his life work, he left school in June 1882 and was immediately elected principal of the Mitchell Street graded school, Atlanta, Georgia, his examination papers being the best offered for this position. In the following month, July, he was also elected president of the Georgia State Teachers Association for Colored Teachers, of which body more will be said later. As a student at college, our subject was studious, popular with professors and students, and acquired that assiduity and strict adherence to business that has since characterized all his subsequent life. In the profession of teaching, he continued to rise higher and higher each year, holding positions of trust and honor under each of the state's superintendents of education down to the present incumbent. For 18 years, he has held sway in the public school of the city of Augusta, during which time Mr. Walker, officer of the Second Board Grammar School, the famous Ware High School, and at present the First Board High School, which position he still fills with dignity and credit to himself and Grace. As Peabody expert, Mr. Walker, by appointment of the successive state superintendents of education, has occupied the lecture platform in all parts of the state with the best lecturers, white and colored, that money could command. And they have all chairfully conceded his right ability to master and handle successfully such subjects as have been assigned him from year to year. As a practical schoolman and well informed scholar, Mr. Walker is always at home. As a Peabody lecturer, he has often been pronounced one of the best in the state. Every summer, his services are in demand in various parts of the state. For 10 years, Mr. Walker was the honored president of the Georgia State Teachers Association, colored, and no man has since filled that honored chair, whose administration has, in any way, rivaled the success of Mr. Walker. During his 10 years, the association was built up as it has never been since. The intelligence of the state, white and colored, came together in these annual meetings and made this gathering of educators and leaders the most representative body in the state. Mr. Walker is easy of address and modest in all things, never contending for honors. Several years ago, at the annual exercises, his alma mater conferred upon him the degree of master of arts as a deserved attribute and recognition of the literary work he has accomplished. As a polished orator, Mr. Walker has been heard with profit and delight in all parts of the state. Some of his addresses before the State Teachers Association are considered real gems of literature. After a lapse of some 38 years, or a little better than a generation, we are asking the question, what is the Negro teacher doing in the matter of uplifting his race? In so brief a period of years, it would seem to savor of arrogance to ask a question so seemingly fraught with significance, so inopportune and too about a people so recently freed from bondage that they have not yet had the time to grow a generation of teachers. It took England more than a generation to grow an Arnold at rugby. It took France more than several generations to produce a Brazil and Pesta Luzi whose reputation as a teacher widens with the universe is the product of years of experimental accumulations of Swiss ingenuity. And yet, it may be pardonable arrogance on our part to say that at this first milestone in our educational career, we pause here long enough to take an inventory of what the Negro teacher has done and is still doing in the matter of uplifting his people. In the pioneering or experimental period of Negro education, there were no Negro teachers, but it is safe to say that as early as 1875, a few Negroes daring to rush in where angels would fear to tread began the profession of school teaching. It is from this date that we may safely begin to reckon the services of the Negro teachers as a class. I make bold to lay down the proposition that wherever God has ordained intellect, that intellect is capable of the highest development for mental ability as a divine endowment. The intellect may be the possession of an Indian, a Mongolian, an Arab, a Negro, a Hindu, or a Caucasian. Textures may differ, but all mental organisms are the same in color, fiber, and mode of operation and development. It must then follow that the proper training of the intellect must produce the same results upon all races when properly applied. That training, which has made the Mongolian, or the German, or the Caucasian race great and powerful, will of necessity under similar conditions produce like results in the Negro race. Let us now see what the facts show. It is largely through the instrumentality of our schools that Negroes had been taught to place a higher and a proper valuation upon their citizenship and the importance of the ballot when it is wielded for the maintenance and perpetuation of good government. As a class of citizens, Negroes are peaceable and law-abiding, and must not be reckoned with the migratory hordes of anarchists, nihilists, and the records of law and order that infest our eastern and western shores. In our schools, too, Negroes have learned that it is theirs to petition respectively for the enjoyment of their rights and the redress of grievances so often unjustly imposed upon them. In the last two decades, the influence of the schools, colleges, and industrial institutions and seminaries of all kinds has wrought wonderful changes in the home life of the Negro race. Two rural homes now abound. Intemperance is given way to sobriety and economy. Love and order have driven out hate and confusion. The Golden Rule and the Bible are taken as the measurement of conduct and, wherever Negro communities are found, cozy little cottages and often palatial homes. The thoughtful and convenient appointments have taken the place of the very many little one-room huts in which all the whole range of domestic life was want to be performed. In these new homes, a better and more intelligent class of children is being reared to fit in the scheme of our advancing civilization. These are very hopeful signs of a better generation and a brighter day for the American Negro. Our Negro teachers and leaders have instilled into the race a desire for the accumulation of property and wealth and the keeping of bank accounts. Put money in thy purse. Put money in thy purse. This advice from Shakespeare is ripening in the minds of all thoughtful Negroes and the results are being universally manifested. In the United States, the valuation of Negro property runs far into the millions. In the state of Georgia alone, Negroes are paying taxes on 15,629,811 dollars worth of property. Of this amount, one million dollars represents the increase of a single year, 1900 to 1901. In the domain of literature and the varied professions, the education of the Negro has furnished us as lawyers. Honorable D. Augustus Straker, Detroit, Michigan. Honorable R. B. Elliott of Columbia, South Carolina. Honorable John R. Lynch, Washington, D.C., Haymaster, United States Army. Honorable J.W. Lyons, Augusta, Georgia. Registered Treasury, Washington, D.C. Honorable H.M. Porter, Augusta, Georgia. Lawyer at the Bar. As statesman, Negro education has produced Honorable Frederick Douglas, the old man eloquent, late of Washington, D.C. Honorable B.C. Bruce, ex-Registrar, Treasury, late of Washington, D.C. Honorable George W. Murray, ex-member of Congress, Columbia, District of Columbia. Honorable George H. White, ex-member of Congress, North Carolina. As poets, Mrs. Francis E. N. Harper and Paul Lawrence Dunbar are samples of a splendid class. As musicians, it might suffice to say that Blind Tom, Black Patty, and Madam Salika are only samples of a large class. Negro education has furnished us pulpits better filled with intelligent men, devout and pious, and with modern churches that are in harmony with the Christian demands of the age. In the Ecumenical Conference recently held in London, the Negro clergy represented there were from all parts of the civilized world, and the high tribute paid to their ability and ecclesiastical character was the comment of all the English papers. Our bishops and eminent pulpit divines are largely young men, the product of our Negro schools. Dr. C. T. Walker, now of the Mount Olivet Baptist Church, New York, and the foremost pulpit orager in all the Baptist ranks, perhaps, is a native of Georgia's soil and a product of our Georgia schools. But I must not prolong this account with a long rest of bishops, doctors of divinity, doctors of law, medical doctors, diplomats, artists, painters, mechanics, inventors, and successful businessmen who are the product of Negro education. But before closing this humble effort, it is but proper that we should make mention of some of the men who are universally regarded as masters in the profession of teaching, and who in themselves are great benefactors of the Negro race. The following educators have wrought much in the matter of elevating their race in all the essentials of right living. The most conspicuous figure just now in the firmament of Negro educators is President Booker T. Washington, who has at his command both the hand and the heart of the American people. The far-reaching influences of his work at Tuskegee, Alabama, where perhaps more than 1,300 Negro youth are taught all the useful and honorable methods of labor, are too well understood to merit further comment here. President J. H. Lewis, President of Wilberforce University, Ohio, has and is still doing the work that will tell on ages and tell for God in the matter of developing Negro ability along the lines of higher intellectual manhood. Professor R. R. Wright, President of the State Industrial College, Savannah, Georgia is a pioneer in the work of uplifting the Negro youth, and his excellent work recently begun at the State College is already teeming with fruit. Ms. Houssi C. Laney is a woman of rare and well-developed intellectual attainments. The Haynes Normal and Industrial School, with all of its influence for good, will ever be an imperishable monument to her memory. Her reputation as a woman of ability and culture is universal. Professor W. H. Council of Alabama is hardly second to President E. T. Washington in his noble work in Alabama of uplifting Negro youth. In Professors W. S. Scarborough, who holds the Chair of Latin and Greek in Wilberforce University, Ohio, Professor W. H. Crogman, Chair of Latin and Greek Clark University, Atlanta, Georgia, Professor Kelly Miller, Chair of Mathematics, Howard University, Washington, D.C., Professor J. W. Gilbert, Chair of Latin and Greek Pain College, Georgia, and Professor W. E. B. Dibois, Chair of Science and Economics, Atlanta University, Atlanta, Georgia. We have the ripest examples of high-class scholarship. These men, steeped in the love and sciences of all ages and people, have one respect and recognition in all the institutions and among all educators of worldwide reputation, both European and American. They are only samples of a large class of educated degros who have given a very high literary tone to Negro intelligence. In an account like this, which necessarily must be brief, it must not be expected that we could elaborate into details about any one of the features above mentioned. In mentioning them, thus briefly, it is only our purpose to call attention to the great work now being accomplished by the Negro teachers. In closing these brief lines, it might be well to consider several charges made against the educated Negro. It is charged that education teaches Negroes how to commit crime, etc., because some educated Negroes commit crime and do wrong. That is no more of an argument against the education of the Negro race than it would be an argument against the education of the Caucasian race, because some educated white men commit crime and do wrong. If a man has indigestion from eating the wrong kind of food that ought not to be taken as an argument against eating, educated Negroes as a class are among our best American citizens. Again, there are still some back numbers belonging to the old school of thought who still charge a lack of ability on the part of Negro scholars to absorb and assimilate the same amount of intelligence that the Caucasian race does. In our humble school career in the state of Georgia, we have sat on the same seat with the boys and girls of the Caucasian race, and often in the recitation room under the same professor. In the higher classics and sciences, we have shared the same book with them, and yet at the time of reckoning term standings, we have seen those white professors give the members of these mixed races their class rating in their various subjects. In the average percentage of Caucasian and Negro peoples in all these subjects would be a matter of significant comment. In many instances like these, both in the North and South, the ability of our Negro scholars is so forcibly demonstrated, and what the Negro teachers may yet do for their race and for civilization will be left as a rich inheritance for the enjoyment of an advancing civilization. Of all teachers, it may be said that he who shapes a soul and fits it for an eternal habitation in the blissful beyond has erected for himself a monument that eclipses in grandeur and architectural beauty all the conceptions of a Solomon, though Solomon was the wisest of men. End of Topic 22, Fourth Paper. Topic 23, First Paper of 20th Century Negro Literature. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. 20th Century Negro Literature. Topic 23, First Paper by Dr. D. W. Onley. Is the Negro newspaper an important factor in the elevation of the Negro by Dr. D. W. Onley? Dr. D. Watson Onley, the eldest child of John E. and Mary J. R. Onley, Nate Wheel, was born in Newark, New Jersey, when but two years old, his parents moved to Brooklyn, New York. He was early taught to read and write by his mother, afterward he was sent to the Raymond Street Public School, Professor Charles A. Dorsey Principal. Here he showed a capable mind by his easy mastery of all the subjects assigned him and by his standing among his fellows. At the age of 13 by force of circumstances his progress in school was checked, his parents having changed residence going to Florida, transferred him to entirely new scenes, environments and conditions. After attending school in Jacksonville, Florida for three years he entered the college preparatory course of Atlanta University. In 1876 returning north he entered and took a collegiate course in Lincoln University, after which he took two years technical course in Boston, Massachusetts. In 1880 he married and accomplished young lady of one of the first families of Charleston, South Carolina, Miss Ella L. Drayton. Two charming and accomplished daughters of this happy union are shot at E. and Mary M., the elder one, a graduate of the normal school at Washington D.C. and a teacher in its public school. The younger daughter is at present of people in normal school. In 1885 he returned to Jacksonville, Florida, began business as architect and builder. After three years of prosperous business he launched upon the world the first steam saw and planing mill owned and operated entirely by colored men to manufacture lumber in all its forms for house building. The plant grew rapidly increasing in facilities and continued prosperous until by the hand of an incendiary it was swept by fire. The state normal and industrial college of the state needing a practical and efficient man to take charge of their technical department solicited his services where he taught all branches of architectural and mechanical drawing manual training uses and care of woodworking machinery and steam engine. Not being thoroughly satisfied with his surrounding conditions, he struck out for a new line of work that of dentistry which after three years of hard studies struggle and sacrifice with the cares and responsibilities of a family upon him all the while. He finished at Howard University Dental Department and immediately opened an office in Washington D.C. where he enjoys a lucrative practice. His life has been a busy one and his success only represents what many have accomplished who have on hand a good stock of push. In answer to this question I would say that the press next to the school has done more for the intellectual advancement, hence elevation of the Negro than anything else. The Negro press I mean specifically the Negro press which is an integral part of the American press of the country. It is his positive mouthpiece, defective when other audiences are denied him. Before Negro newspapers the Negro had nothing to set forth his claims and true status. The race consequently speaks through the press to plead its cause. Following the history and growth of the Negro press of this country since it was launched by John B Russ worm in New York City March 30 1827 to the present comparing style of form character matter increase of circulation widespread and universal interest the great host of contemporaries that have joined in making a vast throne of channels to which we can advocate our cause without fear of having it misrepresented or smoothed over by bringing forth our opinions to truly enlighten the world. The general support given speaks volumes for the good it has done in elevating the Negro. In conducting the Negro newspaper of today as compared with 15 years ago there is a marked change the success then in maintaining and increasing the circulation depended largely in appealing to the vanities of the subscribers and parading their name and print calling attention to many things of no consequence to the public less to themselves. But today in a very large degree that has changed it has become distasteful which is a very healthful sign along the lines of improvements of taste. While it is true the majority of Negro's care little but for local news doings of their own race care but little for the news of the great wide world. It must be conceded a step far in that right direction if they can be interested at all. The Negro press like all others had to begin at the bottom and grow not patterned particularly after any other paper but fashion to suit the taste conditions and interests of its customers. It is the privilege of the editor not only to shape public opinion pointing out the policy that alone will conserve to our best and lasting interest but to develop the taste and so elevate the race which he serves. Through the press the editor sees that the interests as far as our freedom and rights are concerned are no why is the bridge circumscribed or destroyed. The large measure this has been one of the great benefits to the race through the medium of the press we have been awakened to our condition and our rights and we jealously garden climate for their enjoyment and recognition. Although dark clouds of prejudice and lawlessness obscure our pathway, yet we are surely though slowly moving on in the pathway already blaze before us. In the hands of the Negro the press has been an educator through the whites as well as to the Negro reflecting his manhood and capacity. This to his elevate the Negro's appreciation of manhood and appreciable standing among men. Before Negro newspapers we were unknown in history art and science like the Negro exhibits at all the great fairs that have served to open the eyes of the blind and to remove an ignorant prejudice which was against us. Today we find the leading journals of this country clipping and editorially commenting upon topics discussed and articles appearing originally in Negro newspapers and more than this. Now let's find the Negro newspapers for sale on the principle stands where newspapers are to be had indicating the demand in this city it would be hard not to find the colored American and Washington be at the news dealers. Yes, we keep them. I have heard through the query about the above papers. They are good sellers. Now what is true in this city is no doubt true in other places where the local papers have secured recognition from their standing and work. The Negro newspaper has taken such a stand that its columns are read by white patrons, many of whom take pride in interest in noting the advancement of their brother in black. Many newspapers published by whites have taken advantage of this condition and the Negro's interest in the press and have set aside columns devoted to his individual interest have procured competent Negro reporters to gather all facts and doings of the race of special interest to it and are published daily. This has increased the circulation by thousands of new subscribers who eagerly seek to know just what is going on among them. The causes of non support of the Negro press is no argument that the press has not been elevating nor any argument against its possibilities. This is largely a condition due to poverty illiteracy and inferiority of paper, but time will bring about a change. In the hands of the Negro, the press has been a success. Failure in management and poor financial profit have been to one and all engaged in the pursuit, yet the net result shows success, not failure. And if success demonstrates the possibilities of the race, notwithstanding the lack of encouragement. End of topic 23, first paper, topic 23, second paper of 20th century Negro literature. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. 20th century Negro literature, topic 23, second paper by Walter N. Wallace. Is the Negro newspaper an important factor in the elevation of the Negro? Walter N. Wallace, the organizer of the Colored Cooperative Publishing Company of Boston, Massachusetts, publishers of the Colored American magazine, and many other race publications, was born at Boynton, Mecklenburg County, Virginia in 1874. His mother was Nanny J. Ellerson, who has the distinction of being one of the first graduates of the Hampton Normal School. Mr. Wallace is the oldest grandchild of that institution. His father, Merritt Wallace, was also a student of Hampton. And after leaving that school, he settled in Boynton in educational work where he became one of the most prominent and energetic citizens of his community. He was at one-time deputy treasurer and commissioner of revenue for the county. In nine years of age, Mr. W. Wallace was sent to school in Richmond, where he completed the grammar course, then spending two years preliminary training at the high before entering the state college, Virginia Normal and Collegiate Institution at Petersburg, where he spent another two years. While at this college, he was prominent in athletics and a member of the institute band. Later determining upon the study of medicine, he entered the Leonard Medical College, where he spent two years in theory, then turning his face northwards. He came to Boston in 1896, where he secured a position as prescription clerk in a prominent drug store, there becoming more practically acquainted with medicines. In May 1901, he launched his pet scheme, the Colored American Magazine. And under his editorial care, there is now no question of its future as it has passed far beyond the experimental stage and is now an assurity. The confidence which has been displayed by him and his associates in the belief that a man is what he makes himself is wonderful, for they have, through strenuous effort, brought the magazine up to an actual circulation of over 20,000 copies per month, with a steady increase each month besides publishing many race books which are the equal of any in merit and mechanical makeup. Personally, Mr. Wallace is of a kind and modest disposition and hardly realizes that he has accomplished within such a short while a thorough new departure in Negro journalism. If ever persuaded to forget for a moment and be drawn from his business cares, you will find him a pleasant entertainer, both in music and conversation. For beneath his seeming awe-steer countenance, there lies an urbane streak of humor, peacock with wit and pleasant cynicism, much to be enjoyed. In its entirety, yes, the power of the press is indisputable. To the Negro youth of the land it should be put as a beneficent educator next to our schools. In its pages they should be able to read the good being accomplished by our prominent racemen in this glorious fight now on. This will cultivate a desire to emulate them. They will read of the bad being daily done and will learn to abhor such dastardly actions. With such a mission, to perform art newspaper should contain the essence of truth and good and sensible instructions for its power of assimilating bad influences as equal to the good which would accrue. The Negro Journal is an important factor because it is a source through which the younger generation should and must become acquainted with the good accomplished by members of the race, with the possible exception of a favorite few whom the ordinary press seems to think is all that is worth speaking of. Important because the rank and file is utterly ignored and positively unnoticed by the American white press, except as an example of the demonstrative inability to be an intelligent and thrifty citizen, and from which they pick from day to day the lowest as a type of Negro capabilities. In order to fully explain the position taken in this matter we will be compelled to deviate from the main question to rightly diagnose the cause for the seemingly apathetic manner in which the race appreciates its journals we must place the blame upon the right parties. A few hundred dollars a set of type and a press do not make a newspaper. A man with an education does not always make an editor. Many of our editors grow discouraged over their failure to arouse a support to their journals, blaming the race for nonappreciation when the fault lies with themselves. Do they give their readers news if a local sheet they deal in stale generalities? If a general sheet they can find themselves to locals of no general interest. Let our journals arise. Procure competent help. Give the news, regardless of class, as the newspaper is for the masses. Make a business of the paper. Run it on strict business plan. Have good printing. Be careful with proofs. Avoid all mistakes as nearly as possible. Study their patrons' tastes and cater to them, for it is not dealing fairly to require the masses to purchase for race pride when they should receive the worth of their money. Petty animosity should not fill their pages with bituperation, which is shocking to refined sensibilities. Neither should the reading public be forced to search for original matter with a microscope. He should ever be on the alert to champion the Negro's cause, and never wholly sink his originality within the narrow confines of party bounds. Stand up for truth and censure wherein, in his wide judgment, he feels it necessary so to do. Never let his paper travel in a rut, plenty of room for expenditure of gray matter. We have many Negro journals which should be a source of pride to the race at large. Others, we are sorry to say, do not deserve support and should make room for those which do. A press association should be formed and the happening sent from one to the other and used in briefed by out-of-town journals and be fully detailed by local journals. More unity is needed and is a thing to be encouraged and maintained. Our journals depend too much upon chance manuscripts than upon active reporters for their news. Much could be said of the many sacrifices and labors of many of our editors, but we believe that the most good can be accomplished by fewer and better newspapers than with quantity without quality. In our article we place great stress upon truth. We believe the goal for which all the Negro journals are laboring is to find the means for the best good of the race and wide-waste energy in useless toil. End of topic 23, second paper, topic 23, third paper of 20th century Negro literature. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. 20th century Negro literature, topic 23, third paper by Richard W. Thompson. Is the Negro newspaper an important factor in the elevation of the Negro by Richard W. Thompson? Richard W. Thompson stands in the front rank of those who are making history for the Negro race in this century, a native of Kentucky. He has spent most of his life in Indiana and was educated in the common and high schools of Indianapolis. His career of 35 years is quite an interesting one, abounding in well-directed efforts that have done much to give character and dignity to the Afro-American youth of the land. At an early age, he advanced a remarkable aptitude for public affairs, and at school showed proficiency of the highest order in such studies as political economy, civil government, history, literature. He was especially happy in the art of English composition, his papers on current problems attracting wide attention in his home community. Losing his father when very young, he was largely dependent upon his own exertions for a livelihood, and throughout his school days worked at a variety of pursuits. In 1879, he became associated with Monsieur's Bagby & Company in the publication of the Indianapolis Leader, the first journalistic venture launched in the Hoosier state, and later on mastered the trade of printing. Taking his naturally to newspaper work as a Dr. Water, he made himself an indispensable quantity on the leader's staff, and at 17 was city editor. At the same time in connection with his school duties, he kept books for Dr. F. M. Faree, secretary of the Marion County Board of Health. When the Indianapolis world was launched in 1883, Mr. Thompson took charge of the city department, and at different times during the palmy days of that sheet held nearly every position on it from work at the case to form an of the mechanical department and managing editor. He was the first managing editor of the Indianapolis Free Man, in which position he was a marked success. Later as editor of the Washington Colored American, he won national fame as an accomplished journalist, a graceful, versatile, enforceable writer, and a clear and courageous thinker upon all questions that affect the Negro's social, political, and industrial development. He leads rather than follow his popular sentiment, and at no time, while the editorial tripod was in his hands, did he take a stand upon any issue that failed to meet the hearty endorsement of the race and which was not accepted as the expression of the best thought and principle of our people. In argument, his style is logical and conservative as a spicy paragraph or originator of attractive news features, and as a keen observer of popular tastes, he has few equals and no superiors in the army of Afro American journalists. He has done special work for prominent papers of both races and furnished much copy for private individuals, always giving complete satisfaction. Mr. Thompson has been fortunate in the matter of official recognition. At the age of 15, he served as page in the Indiana legislature being the first colored boy, so appointed. After attaining his majority, he became a clerk in the Marion County auditor's office. In an 1888, he led a class of 75 in a civil service examination earning an appointment as letter carrier. He came to Washington in 1894 and was appointed clerk in the counting division of the government printing office enjoying the distinction of being the first colored man to be assigned to a clerical position in that department. Mr. Thompson is now connected with the United States Census Bureau and is regarded as a faithful and efficient assistant. Busy as Mr. Thompson must necessarily be. He has time to aid in promoting race movements and organizations, being an active spirit in the National Afro American Council, the Pen and Pencil Club, and St. Luke's PE church. He is now serving as third term as president of the second Baptist Lyceum, a cosmopolitan debating form that has won a national reputation. The question is both pertinent and timely. In the past two decades, the necessity for the preacher, the teacher, the lawyer, and the doctor has not been open to dispute. Every father and mother, no matter what their social standing or their worldly means, have striven honestly, faithfully and persistently to enroll their favorite boy in the ranks of one or the other of these callings, as if they were the only open highways toward distinction or the goal denominated success. In contemplating the professions which make for racial grandeur, racial opportunities, and protection from assault, many of us forget the importance of the Negro press as a factor in the elevation of the masses. It is not too much to say in this connection that of the primary levers to which the race must look for support, none contribute more toward endurance, permanency, and virility than the press. We have the pulpit, the schoolhouse, the field of politics, and the arena of business. Each has its bearing in the development of a larger life and a more perfect manhood for the Afro-American. But conceding all due respect to the noble men and women who stand in the vanguard of each of these missions, no one of them is more potent or far-reaching in its effect than the press. From the pulpit comes the precepts that direct moral and religious thought. The schoolhouse stands for a broader intellectual culture. The field of politics gives us a practical experience in the science of government, affording us an opportunity for actual participation in the shaping of legislation and in giving vitality to public policies. The press, however, occupies the most unique position with reference to all of them. It is the fulcrum upon which all these activities must depend for useful service. The press is the concentrated voice of the masses, the mouthpiece of the age, the universal censor, directed by popular opinion from whose verdict there is no appeal. The press is the medium through which the great work of the Church is disseminated over land and sea and gives to the world the sweetening influence that the spoken word offers only to a single parish. It magnifies the labors of educational leaders and is itself an indispensable adjunct to the growth of intelligence. In the political field, the press has long been recognized as an institution more powerful than any individual. And from the post of messenger or handmaiden of the people, a mere purveyor of current happenings, it has come to be the mastermind in the economy of nations. To the business world, it is a guide, counselor and friend, and correctly analyzes the ingredients that bring material prosperity to the civic organization of which all of us are a part. That distinguished autocrat of autocrats, Napoleon once exclaimed, with a bitterness born of impending destruction, hostile newspapers are more to be feared than bayonets. And why not? It holds in its grasp the power of life and death, success and failure, happiness and misery. These facts amply justify the assertion that the Negro newspaper is an all-important factor in the elevation of the race. Caucasian journals, while general in their news features, too often lack breadth in their opinion department when the race question is a burning issue, just as religious denominations, the trades and political parties require class papers for the exploitation of their particular lines of thought. The Negro has found that only through his own class organ can he obtain a sturdy defense of his character, the record of his laudable achievements, and the advocacy of his rights as a man and a citizen. So the Negro Journal came and it is here to stay. The Negro Journal had its origin in the direst necessity, and that necessity was never more apparent than at the opening of the 20th century when the Declaration of Independence seems not broad enough to include the colored American when the Constitution of the United States is perverted from the sacred intent of its framers and the spirit of disfranchisement is rampant throughout the land. This demand for a Negro Journal was first met between 1827 and 1834 by unpretentious sheets in and about New York City, but it was not until 1847 that race journalism became a positive factor when that intrepid spirit Frederick Douglass launched the North Star. This great man built up a circulation upon two continents and wielded an influence not exceeded by any subsequent race venture. That paper blazed a wide path and in its path followed enterprise after enterprise, developing the sentiment for liberty and keeping in touch with the newer requirements of the hour. No reliable census of the many race journals has been kept. They have sprung from every state and section, but their span of life in most cases has been so brief and sporadic that only rough estimates have been attempted. Today, perhaps 300 are in existence, a few taking high rank and literary quality, others struggling desperately for maintenance. The majority are printed at a positive loss as regards dollars and cents. It is doubtful if any of the survivors are supported exclusively from revenues derived from subscriptions and advertising. It is a stinging indictment of our much lauded race pride that the greater proportion of our Negro journalists are compelled to depend for a living upon teaching, preaching, law, medicine, office holding, or upon some outside business investment. In character and makeup, these papers are as widely varied as the localities and environments from which they spring. Many are crude specimens of the art preservative dealing heavily in boiler plate to use a professional term and very lightly in original matter. A few have taken steps out of the beaten path and are giving striking evidence of what the resourceful and energetic Negro journalists could do under circumstances more encouraging. Our editors are, for the most part, men of strong personality, withstanding an influence in their respective bailiwicks, without notable exception they speak for manhood, for race elevation, and for material development in every avenue of industry. How many of us have paused and candidly considered just what Negro journalism is doing for the uplift of the masses? Notwithstanding the hard fact that the editorial work of many writers is done late at night after protracted hours of labor in other fields, and notwithstanding that where a journalist is able to give his entire time to the business, he is often sole solicitor, clerk, compositor, pressman, collector, office boy, and editorial staff combined. Despite all these disadvantages, the beneficent effect of the Negro press is felt all over the land. The dozens of able men and women who are engaged in this noble work, most of them doing so, at a tremendous sacrifice, are true patriots bearing burdens from which the timid shrink, leading cheerly, where none but the brave dare follow, contending with malicious opposers, every inch of ground, this sturdy band struggles on, year after year, hoping patiently for the joy that cometh in the morning. Through their efforts, Negro writers have been given a fair hearing, and while the Caucasian Journal is giving space to the police court episodes of our lower orders, the alert Negro sentinel finds in the church, the schoolroom, the inventor's studio, the office desk, and an honorable political or social station on most fertile field for his operations. Negro newspapers have aroused in us the commercial and industrial spirit in our giving employment to hundreds of young colored men and women as bookkeepers, geographers, and canvassers. They are lending practical aid in solving the race's labor problem by yearly instructing and providing employment to printers, bookbinders, pressmen, and other artisans. They are building up a market for Negro labor and neutralizing to a great extent the baleful influence of the trade union's hostility. The Negro editor has increased the self-respect of the race by collating and publishing the creditable achievements of our people, furnishing a periodical compendium of history and placing the Negro in his most favorable light before the critics of the world. The truly representative Negro journal reflects the sober judgment of the race upon topics of general interest. It largely fixes our status as thinkers and philosophers of the times. The rights of no people can be ruthlessly invaded whose press is fearless, pure, upright, and patriotic. No people can forever be denounced as ignorant, vicious, and shiftless who support a press that is intelligent, moral, and thrifty. Let it be remembered here, however, that the picture has its somber tints. Negro journalism, speaking generally, is not a paying investment. The fault does not lie wholly with either the public or the publisher. As a mass, we are not a reading people, and the bulk of us neither know nor appreciate the value of the work that the race paper is doing. Some of us take and pay for Caucasian journals for their news features, which is eminently fitting and proper. But the Negro journal should not be made to suffer in the unequal competition for the latter fills a want which the former cannot or does not reach. $1 to the race paper is often worth as much as 10 to the wealthy corporation behind our great metropolitan dailies. It is not alone our illiterates who fail to support our journals. The educated classes are not as loyal to the cause as their means. Learning political interest and race pride suggests that they should be. True, it frequently happens that our papers fall into the hands of characterless adventurers who are anything for a dollar, and it is felt that the best method of rebuking their self constituted and erratic leadership is to treat them with silent content. Through this, no thinker can offer a reasonable objection. A journal that does not represent the highest impulses of a community does not deserve support. The personal organ, the scandal, longing sheet, the political and social blackmailer, the confidence destroying campaign dodger and the subsidized trader to racial manhood are all under a band and should have no place in the homes of self respecting Negroes. In this category should also be classed the colorless journal that smirks in the recesses of cowardice. We should be faithful, however, to those that are honest and straightforward. We should strengthen their arms by our moral and financial resources. Booker T. Washington, Apple, points out how difficult it is for a needy man to resist the temptation of the bribe giver and tells pathetically of the uphill work of making a Christian out of a hungry mortal. Support the right kind of editors and the result will be a press that is progressive, helpful and fearless, an institution of which all may justly be proud. Is the ideal race journal attainable? I say yes. When the two elements necessary to the transaction, the public and the publisher are able to meet on a common ground in the spirit of cooperation and fair dealing. The chasm between the journalist and his rightful constituency must be bridged by mutual confidence and mutual sympathy, or neither can reap the great benefits that lie in concentration of forces. The ideal journal is that one which places racial wheel above private gain, which exalts patriotism above health. It is controlled by men big enough and broad enough to eschew petty personalities and to avoid cheap sensationalism. It is piloted by men who breathe the atmosphere of freedom, whose inspiration is not drawn from the committee rooms of political parties and whose course is not dictated by scheming politicians. It is the antithesis of sycophantcy. The ideal journal is backed up by men who are far-sighted enough to perceive that success through trickery is short-lived and that character is the only foundation upon which an enduring structure can be built. It is conducted by men who know by experience that genuine worth will ultimately be appreciated and that refined taste, sound judgment and a saving sense of proportion will produce a newspaper that may stand as a model to posterity. Journals of this type, sincere, earnest and consistent, and in the future their names will be legion art without question the keystone in the arch of those forces which make for the permanent elevation of the Negro people. Such journals are prime factors in the race problem. End of topic 23, third paper. Topic 24, first paper of the 20th century Negro literature. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Larry Wilson. 20th century Negro literature. Topic 24, first paper by Reverend George F. Bragg Jr. George Freeman Bragg Jr., priest and rector, was born in Warrington, North Carolina, January 25th, 1863. Shortly after his birth, his parents George F. and Mary Bragg removed to Petersburg, Virginia. 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, Virginia. Mr. Bragg was educated first in the Episcopal Parochial School, then in the St. Stephen's Normal School, and in the Bishop Paine Divinity School, all of Petersburg, Virginia. 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 12th, 1887, in St. Stephen's Church, Petersburg, Virginia, he was ordained deacon by Bishop Whittle of Virginia. He immediately left for Norfolk, Virginia, 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, Virginia. In the fall of 1891, he accepted an invitation to become the rector of St. James' Church, Baltimore, Maryland. 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 63 to nearly 200, 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 Reverend 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 Reverend Dr. W. J. Simmons. At first the asking of this question is the most natural one, seeing that the great body of Negroes are attached to either one of the above churches. And it would seem at the first glance that these religious organizations are preeminently 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 needs 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 there too and embrace most lovingly the one which I thought more efficiently equipped to minister to the complex and diversified needs of my race. On account of the 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 in 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 passed from the very hands of Christ down to the 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. The Son's 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 the 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 today, as when he trod this earth clothed in flesh. And this church is the most comprehensive, taking in all sorts of 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 preeminently 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 oft times 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 molding 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 art 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 an enrot in her hymnology is the 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 improving 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. End of topic 24, first paper. Topic 24, second paper of 20th Century Negro Literature. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Larry Wilson. 20th Century Negro Literature, topic 24, second paper by Reverend John W. Whitaker. Reverend John W. Whitaker, A.M. a prominent congregational pastor was a poor boy who made his way up through many hardships. He was born at Atlanta, Georgia, December 23rd, 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, Louis T. Watts, a thorough Christian and fond of reading who cultivated Mr. Whitaker's friendship and took a great interest in him. Whenever with Mr. Whitaker, he questioned him in arithmetic, grammar, and the news of the day. In this way, a desire for an education was awakened in Mr. Whitaker. 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 there, 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. Whitaker 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 1st, 1887, at Springfield, Massachusetts, where he held his first charge, he was ordained. In 1888, he was married to Miss Anna J. Conover of Hartford, Connecticut. Mr. Whitaker 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 Noel Street Congregational Church of Nashville, Tennessee. 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 in New Orleans, Louisiana. And three years, he had charge of the First Congregational Church of Savannah, Georgia. Recently, he has been recalled to Tuskegee to be the financial secretary of the Tuskegee Institute. Mr. Whitaker 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 was seen 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. It cannot be said with truth that no other than Baptists 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 Baptists and Methodists so largely predominate today? These denominations just after the War of the Rebellion required no educational qualification for the ministry, and missions were opened by them everywhere and 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 the 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 their very great necessity there was upon him sending 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 sex 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 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 Negroes 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 Mount Sinai's 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 attendants 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 they 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 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 to handkerchief people in our churches. They often spoken away 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. Every atmosphere of these churches was New England which was cold and formal as compared to 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 Baptists and Methodists are forced to change their tactics. Their people begin to clamor for 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 care of the work. The labor of these churches here to for 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 a great Bezier 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 support and all the expenses 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 that they stand today a good chance in this race as do the Methodists or Baptists. Their past work in an educational line on 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 today 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's 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 Reverend J.W. Whitaker in the paper above. Perhaps not more than one other church has done more for the education of its Negro ministers than has the Methodist Episcopal Church through its Friedman's Aid Society and by other methods. This education commenced immediately after the war. We have reason to believe that the Baptist is close second to the Methodist church in this matter of educating the Negro. It is possible that some of the Negro Baptists 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 Friedman became cultured before attempting to save them. End of topic 24 Second Paper Topic 24 Third Paper of 20th Century Negro Literature This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org Recording by Larry Wilson 20th Century Negro Literature Topic 24 Third Paper By Reverend Owen M. Waller Are other than Baptist and Methodist churches adapted to the present Negro by Reverend Owen M. Waller Reverend Owen M. 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, Virginia in 1868. When about 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 and 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 an Assistant Rector to St. Philip's Church, New York. He declined the Principalship of Hoffman Hall of Fisk University, Nashville, Tennessee to accept a call to St. Thomas's 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 formerly 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 Reverend Dr. Cromwell. In size he is above the medium and of athletic build. He is a perfect type of the physical manhood of his race, faithful 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 little and saying it with directness and force. Mr. Waller was married in 1893 to Miss Lillian M. Ray of Brooklyn, New York. Three bright boys have blessed this union by their advent into the home. I have no hesitancy in saying that not only are there other churches adapted to the training of the Negro than the Methodist and Baptist Churches, but in my opinion some are better suited to the present need of the Negro. And chief if not indeed the first among these is that branch of the Apostolic Catholic Church known as the Protestant Episcopal Church. I advance the following arguments to sustain this statement. First, the Negro is under a spell of religiosity, a conception of religion that freely recognizes and imbibes its sentiments, but just as frankly rejects its stern practical duties and obligations. The Negro's religion is a poem, a sentiment, indeed a velvet lined joke. He therefore stands sadly in need of an influence that will regulate his super-emotional nature, a not one that adds fuel to the existing conflagration that threatens to forever consume the only power in the human being that can ultimately work out his salvation. This, the human will. His religiosity needs to be directed to the deep channels of true religion and they are harnessed as a mighty Niagara to produce practical righteousness in daily living. No church is better adapted to this in than the Protestant Episcopal. A. She seeks after the example of her master's method to develop the permanent power of the will rather than the unstable prop of emotionalism. This is evidenced in her majestic duties and dignified but helpful services. B. In doctrine, discipline, and worship the Protestant Episcopal Church is the school of mental, moral, and spiritual training that a people but now coming to the light from the darkness and degradation of bondage so terribly need. C. Again, her ministry, bishops, priests, and deacons are her people's leaders. Secure in the tenure of their offices and their national machinations they are fearless in the advocacy of righteousness, not with their ears to the ground, but with eyes looking upward. Their pulpits speak plainly, these things pertaining to the kingdom of God. Nothing at this stage does the Negro stand in greater need of than fearless and positive guidance in the ways of righteousness. Second. The present Negro needs opportunity and latitude for self-development. In a church where he must measure himself with the highest standard of Anglo evolution. As long as the Negro is content to compare himself and Negro associations with himself he must be satisfied to know only that things equal to the same thing are equal to one another. But both in the lay membership and in the ministry of the Protestant Episcopal Church, the Negro coming into contact with the best results of modern forces only rises up to higher standards but is saved from the insidious evils of conceitedness by ever seeing the vistas beyond him. With all the doors are open to the Negro, here more truly so than in any church of like prestige and heritage. Two Negroes are on the bench of the Protestant Episcopal Church. Nearly a hundred have been elevated to the deaconate and priesthood meeting all requirements and thereby teaching the same level of men, such as showing cannot be made by any church of like history. Third, we have been told of late to teach the Negro history and I add that no lesson will be so potent as identification with a historic church that has come down the centuries to us in unbroken integrity, from the hands of Christ through the spiritual loins of the apostles. I advance the following argument to show that the Protestant Episcopal Church will meet this need of the Negro. At Acts 1142 we read as follows and they continued steadfastly in the apostles doctrine and fellowship and in the breaking of bread and in prayers. It may be readily seen from these words, drawn as they are, directly from the scholarly Greek of St. Luke, that the apostolic church was distinctly marked by four observances and characteristics. A. Their steadfastness in the apostles doctrine B. Their steadfastness in the apostles fellowship, dealings, doings, ministry or form of government C. Their steadfastness in the breaking of the bread or the holy communion holy baptism being included in the apostolic doctrine D. Their steadfastness in the apostles manner of praying or in the set forms of prayer, at first for 25 years in the temple and the synagogue of the Jews. These being the four marks of the church at that time is there now in existence any church having these self-same marks? Without any doubt Christ was the founder of the visible body of Christians, the church in Acts 2. Does that church exist today? It must because Christ said the gates of hell shall not prevail against it. Matthew 16 18. Then which is it and where is it? The church is certainly a visible body of Christians not founded by a man or men but by Jesus Christ. Having a divine founder it is then a divine society seeking men to save them from the degrading power of sin and everlasting punishment in hell. It is not then as it is so commonly and popularly thought a human society founded by Luther 1530 Calvin 1541 Knox 1560 Robert Brown 1582 Roger William 1639 John Wesley 1739 Orce Windenborg 1783 In brief the church founded by Jesus Christ is the kingdom of heaven on earth as Christ so often described it Matthew 1347 519 and 1344 Endowed with power from on high transmitted through her unbroken line of apostolic ministry but obedient to her divine founder who is at the right hand of God in heaven. The church of four distinct marks and acts existed before the completion of the New Testament at least some 60 years and it was the church that by the inspiration of the Holy Spirit pronounced the New Testament inspired other books claiming to set forth the life of Christ 300 years after it was founded. The Old Testament is the document of the Jewish church that church having been in existence for a thousand years before its document was completed. Therefore this church of the acts cannot be set aside for one claim to be founded upon the Bible. For 300 years then this apostolic church existed with apostolic doctrine, ministry, sacraments and prayers before she gave the New Testament to the world with her certificate that it was the inspired word of God. The Protestant Episcopal Church of America as the daughter of the Church of England has ever possessed and does now possess and hold more sacred these four marks that identify her unmistakably with the primitive and apostolic church as a true branch of the same. First as to doctrine this church holds and defends the pure teaching of the early church without taking from or adding to the same. There are few indeed who would question this. The Holy Trinity John 14, 16, 26 Acts 2, 33 Galatians 4, 6 The Incarnation of God's Son Luke 1, 35 John 1, 14 Matthew 1, 23 The Redemption of Man by Christ Matthew 1, 21 20, 28 Galatians 1, 4 Regeneration and Holy Baptism Titus 3, 5 Romans 6, 4 Galatians 3, 27 The Holy Communion Matthew 26, 26 to 28 Mark 14, 22 to 24 Luke 22, 19 to 20 Confirmation Acts 8, Hebrews 6, 2 The Resurrection of the Dead Luke 14, 14 John 11, 23 The Judgment Acts 17, 31 Hebrews 9, 27 Belief in these statements and other fundamental teachings of Holy Scripture is in accord with the mind of the apostolic church. Secondly, as to the unbroken line of bishops, priests and deacons who have succeeded for more than 18 centuries, other ministers apostolically ordained that has been most jealously guarded and maintained by the Episcopal church. There may be some who have never given any study to the apostolic succession of ministers in the church founded by Christ. No one could well doubt the fact or deny the doctrine who had patiently investigated the matter. The New Testament is at self-witness to the fact that the apostles appointed others to do apostolic work and to be their successors. At least 30 apostles are mentioned in the New Testament. Among them were Paul, Matthew, Barnabas, Andronicus, Silas, Luke, Titus, whom Paul appointed Bishop of Crete, and Timothy whom he appointed Bishop of Ephesus. There were also at least 10 others whose names are recorded. This case does not permit us to mention. Now, if the original 12 could have 18 successors, certainly they could have a continual line of successors down the centuries. The titles of the three orders of the ministry may at first mislead the unlearned. 1. In the New Testament the highest order was apostles. The second ordained in every city were presbyters, prestors, or priests, also called bishops, as well as order deacons. As the apostles began to die off, the title apostle was limited to them and their successors who had probably seen Christ. At the same time the title bishop was set apart to denote the highest order which succeeded the original apostles. This is stated by Clement of Alexandria in the second to Jerome in the fourth century. While Theodoric writing in 440 says, 1. In 597 the Apostles called either presbyters or bishops at which time those who are now called bishops were called apostles. 2. In process of time the name of apostle was left to those who were sent directly by Christ and the name of bishop was confined to those who were agentally called apostles. 3. From Palestine the church spread to Asia Minor, Greece, Rome, Gaul, Spain, and England. 4. In 597 when Gregory the Great, Bishop of Rome sent Augustine to England he found there the church with the four marks. 5. After a while the Bishop of Rome by political methods gained great influence over the English church in so much that he was receiving from England greater revenues than the king. When the tremendous revolt against the papacy came about in Europe in the 16th century the English people simply ejected the pope's emissaries and with them Italian influence and corruption from England and the English church. The church remained essentially the same she had been for centuries. The word reformation signifies the footing of something into new shape. It is therefore not the destruction of the old and the substituting of the new, but rather the reshaping, cleansing, and revivifying of the old. The melting down of the family silver and the reshaping it on new models is not to acquire new silver. Perhaps it was so distorted by abuse that it required new shaping. This was very much the case with the church of England. The reformation in England was effected on very different lines from that on the continent of Europe. Luther, Calvin, Melanchthon, and others were individuals attracting to themselves multitudes of other individuals and together they established societies of Christians. The apostolic churches on the continent did not as such participate in the referration movement. In England the reformation, that is the reshaping, restoring, and cleansing was more wisely conducted. The church there had existed since the days of the apostles. For 600 years it remained independent of the Roman world power and it was only after the Norman conquest that the country became well established in England. When a reformation seemed necessary it was conducted not by individuals leaving the national church but by the whole church of England. In AD 1532 the quarrel of Henry VIII with the pope led to the overthrow of the Roman power in England. Henry is not to be credited as a reformer much less as the founder of any church. He never made any attempt to found a church. When he was born in 1491 he found the church existing in England and when he died in 1547 he left the same church but cleansed and independent. The ancient church was not changed and the old religion did not give place to the new. The papacy was opposed to the independence of the national churches for which the church of England had always contended. Accordingly when the power of the pope was broken and thrust out of England the church had to restore apostolic purity and freedom to the nation and the individual. Parliament prohibited the payment of money to the pope and appealing from English to papal courts. In 1539 the Bible was given to the people to read in their native tongue. The services were read in English instead of Latin. The chalice was given to the laity. The worship of the blessed Virgin Mary was abolished and praying to departed saints forbidden. These reforms were conducted by the archbishops, bishops, priests and deacons and laity. That is by the whole church. The pope was not without his adherents during this period who opposed these changes most vehemently but these traders to the church of England found they could not stem the tide for an open Bible and pure religion. In 1569 Pope Pius V created the great sin of schism by commanding all in favor of power in England to withdraw from the English church and to form an Italian party. In 1685 the Italian church supplied this party with a bishop. Today the Italian mission in England is doing all of his power to make headway against the church of England but in vain. We can now come briefly to the Episcopal Church in America. She was established in the American colonies under the oversight of the Bishop of London in 1609 the church of England planted her first church on American shores at Jamestown, Virginia. After the revolution the church in this country became the American Episcopal Church receiving the apostolic ministry from the ancient apostolic church of England. Samuel Seabury of Connecticut was consecrated at Aberdeen in 1784 and William White of Philadelphia and Samuel Provost of New York consecrated at Lamputh Palace in 1787. These were the first three bishops with jurisdiction and thus was the apostolic succession maintained in the Episcopal Church an unbroken line from the days of the apostle. In conclusion the Protestant Episcopal Church has ever continued steadfastness in the sacraments of prayers and by these four undeniable and unmistakable marks shows that there is a true branch of the same church described in Acts 2. The question for the Negro now becomes not which church do I like or prefer not to which church did my parents belong but which church did Christ found for me to be trained in.