BY REV. WALTER H. BROOKS, D. D.
[Ill.u.s.tration: Rev. W. H. Brooks, D. D.]
REV. WALTER H. BROOKS, D. D.
Rev. Walter H. Brooks, D. D., has a very unusual and interesting history. He was born a slave in Richmond, Va., August 30, 1851, his parents belonging to different masters.
In 1859 his mother"s master died, and arrangements were made to sell her and her six children, she being allowed to select a purchaser if she could find one. Through a white friend his father bought Dr. Brooks" mother, together with two of the youngest children. Walter H. Brooks and an elder brother were bought by a large tobacco manufacturing firm in Richmond. In 1861 the breaking out of the war affected the tobacco trade, and many of the tobacconists were obliged to sell or hire out their slaves. Walter and his brother David were hired by their mother, who, each quarter of the year, managed to pay the amount agreed upon. For the next three years both of the boys worked, thereby aiding their mother in paying their hire. After the war Walter H. Brooks, for a short time, attended a primary school in Richmond, taught by a young lady from the North.
In October, 1866, he had received one year"s instruction when he went to Lincoln University, Chester County, Pa. He remained there seven years, graduating in 1872, and then entered a theological cla.s.s for one year. During the second year of his seminary life he was converted and became an elder in the Presbyterian Church. He expected to become a Presbyterian preacher, but in 1873 his ideas having made him a subject to baptism, he joined the First African Baptist Church of Richmond, Va.
For a short time he was a clerk in the postoffice at Richmond, Va., but in 1874, having resigned his position, he entered the service of the American Baptist Publication Society in the State of Virginia. Having been ordained in December, 1876, in April, 1877, he accepted the pastorship of the Second Baptist Church of Richmond, Va., where he succeeded in paying off the entire debt of the church. In June, 1880, he was sent as a delegate for the Virginia Baptist State Convention to the Baptist General a.s.sociation in session at Petersburg, and he was the first Colored delegate received by that body. In September, 1880, he resigned the charge of the church and went to New Orleans, La., to commence work in the American Baptist Publication Society"s employ, but his wife"s failing health caused him to return to Virginia in 1882.
In November, 1882, he was called to the pastorship of the Nineteenth Street Baptist Church of Washington, D. C., where he has been ever since.
Roger Williams University, Nashville, Tenn., and State University, Louisville, Ky., both honored him with the t.i.tle of Doctor of Divinity; while his alma mater, in June, 1883, conferred upon him the degree of M. A.
Recently he was elected a trustee of the United Society of Christian Endeavor, to represent the Colored Baptists of the world.
Dr. Brooks has distinguished himself as a temperance advocate, and for a number of years has been the Chaplain of the Anti-Saloon League of the District of Columbia.
His article, printed some years since in the "National Baptist" of Philadelphia, Pa., on "George Liele, the Black Apostle," and his more recent paper on the "Beginnings of Negro Churches in America," have won for him many praises.
For twenty-eight years Dr. Brooks has been in public life, and his power as a speaker still gives him a commanding influence in the pulpit and on the platform.
Dr. Brooks married Miss Eva Holmes, of the family of Rev.
James H. Holmes, of Richmond, Va., and this union resulted in the birth of ten children--eight of whom are living, four boys and four girls--the oldest born being 27 years of age, the youngest four years.
The Christian religion is eminently adapted to the wants of humanity.
It has always had a charm for lowly and oppressed peoples. It was, therefore, the one thing, above all others, which gave comfort and hope to the American Negro during the night of his long bondage.
The story of the enslavement and marvelous deliverance of G.o.d"s ancient people; of Daniel, the prophet, and the Hebrew youths, whom G.o.d protected and honored in the house of their bondage; the psalms of David, the sweet singer of Israel; the inspired narratives of Jesus of Nazareth, the Christ of G.o.d; the Biblical account of the faith, sufferings and triumphs of the apostles; and the manifold promises of G.o.d, made to all who served Him in truth, and patiently wait for their fulfillment, could not fail in influencing the conduct and life of America"s Negro slaves. It was in circ.u.mstances like these the Christian Negro, many years ago, sang out his hopes, his sorrows, and his soul-yearnings in melodies peculiarly his own, whose plaintive strains have been echoing around the globe for a generation and more.
The balm of Gilead was never so soothing to the wounds of an Israelite as the Gospel of Jesus Christ was, in the dark days of slavery, to the oppressed and sorrowing soul of the unfortunate Negro. It is not surprising, therefore, that at least one-fourth of the entire Negro population of the country was devout Christians forty years ago, while the entire Negro population was nominally believers in the living and true G.o.d, and in Jesus Christ, the Savior of the world.
Whether the Negro Christian has lost some of his old-time love for Christ, and his zeal for the sanctuary, is, in the minds of some, an open question. We, however, believe that the Savior and the sanctuary are dearer to the Negro than ever. Indeed, so far as the census, which was taken by the United States in 1890, proves anything as to the matter of religion, the Negro is the most religious citizen of the country. Here is an extract from that report: "The Negro population of the country, exclusive of Indian territory and Alaska, according to the census of 1890, is 7,470,040. As the churches report 2,673,197 Negro communicants, exclusive of Indian territory and Alaska, it follows that _one_ person in every 2.79 of the Negro population is a communicant. Excluding Indian Territory and Alaska, the total population is 62,622,250, and the total of communicants 20,568,679.
The proportion here is 1 communicant in every 3.04 of the population.
In other words, while all denominations have 328.46 communicants in every 1,000 of the total population, the colored organizations reported have 357.86 communicants in every 1,000 of the Negro population." According to this showing, _more than a third_ of the entire Negro population of the country was enrolled as active members of the churches, ten years ago. At the same time, _less than a third_ of the white population was connected with the churches of the land.
It remains to be seen whether the census of the United States, which is now in process of completion, will show any change in the relative strength of the Negro and white churches of the country.
It is certain that the Negro Christian is displaying commendable zeal in erecting s.p.a.cious houses of worship; in acquiring school property; in giving the Gospel to the heathen in Africa, and in other parts of the world; in raising funds for the cause of education, and in providing himself with a religious literature of his own making.
In the quality of his religion, we dare say, there is room for improvement. But the changes mostly needed for his highest good are intellectual, material, social, commercial and political in nature, rather than religious.
The Negro Christian is as a rule as good as he knows how to be. He often errs, _not knowing the Scriptures_. He sometimes plunges headlong into the ditch of shame, because his spiritual adviser and instructor is a "blind leader of the blind."
Christian schools, however, are giving us better leaders every year, and the time is hastening when the Negro Christian of America shall be respected and loved because of his intelligence, his Christian piety, his zeal for G.o.d"s cause, his manly bearing, his general worth as a moral and material contributor to the well being, both of the state and of the country which claim him as a citizen, and because of his excellent spirit and gentlemanly deportment.
FOURTH PAPER.
THE NEGRO AS A CHRISTIAN.
BY REV. H. H. PROCTOR.
[Ill.u.s.tration: Rev. Henry H. Proctor]
REV. HENRY H. PROCTOR, B. A.
Henry Hugh Proctor was born near Fayetteville, Tennessee, December 8, 1868. After completing the public school course of his native town he studied in Fisk University, Nashville, Tenn., from which school he was graduated with the degree of Bachelor of Arts, June, 1891. That fall he entered the Divinity School of Yale University, graduating three years later. He was a.s.signed by the faculty to the post of honor among the chosen orators of the cla.s.s. He at once entered upon the pastorate of the First Congregational Church of Atlanta, Ga.
Mr. Proctor has lectured extensively in many parts of the country, his best-known lecture being "The Black Man"s Burden." He has been active in preventing legislation in Georgia adverse to the colored race, especially measures designed to restrict the franchise and cut down public school facilities of the Negro. He is correspondent for a number of Northern periodicals, and extracts from his sermons are published weekly in the "Atlanta Const.i.tution,"
the leading daily of the South. At his recent seventh anniversary as pastor many letters of congratulation came from all parts of the country, one being from Princ.i.p.al Booker T. Washington, whose esteem and friendship he enjoys.
In the historic development of Christianity race and religion have had a reciprocal relation. Conversion has involved a mutual conquest. The religion has modified the race, and the race has modified the religion. Every race that has embraced Christianity has, by developing that element of truth for which it has affinity, brought to the system its own peculiar contribution.
In the Semitic race, the high priest of humanity, Christianity, was born. "Salvation is of the Jews." Israel"s code of ethics was the highest known to antiquity. It was but natural that the Hebrew should leave upon the new-born system the impress of his genius for ethics.
h.e.l.lenism may be regarded as the complement and contrast of Hebraism.
Hebraism revealed the transcendence of Jehovah. h.e.l.lenism declared the divinity of man. The Greek, pre-eminent, in philosophy as a pagan, became, as a Christian, pre-eminent in theology. He blended the complemental conceptions of divinity and humanity. If the contribution of the Hebrew was ethical, that of the Greek was theological.
The Latin mind, practical rather than speculative, political rather than theological, established the _Civitas Dei_ where once stood the _Civitas Roma._ This ecclesiastical masterpiece of human wisdom "may still exist in undiminished vigor," says Macaulay, "when some traveler from New Zealand shall, in the midst of a vast solitude, take his stand on a broken arch of London Bridge to sketch the ruins of St.
Paul"s." Truly the Church of Rome has left upon Christianity an ineffaceable political impress.
The Teutonic mind--fresh, vigorous, even childlike in its simplicity and love of reality, accustomed to enjoy the freedom peculiar to lands where the national will is the highest law--would not brook the inflexible dogmatism of the Greek nor the iron ecclesiasticism of the Roman. The Teuton loved liberty in religion as well as in other things, and a.s.serted his right to stand before his G.o.d for himself.
The free spirit revealed in Christianity through Luther can never die.
"Christianity as an authoritative letter is Roman; as a free spirit it is Teutonic."
The Saxon, pre-eminent in capacity for developing ideas, has so a.s.similated Christianity as to become its n.o.blest representative.
Enterprise and energy, vigor and thrift, striking characteristics of this great race, are becoming part and parcel of our Christianity.
This is the missionary age, and it is the enterprising Saxon, unchecked and undaunted by sword, flame or flood, that is encircling the globe with a girdle of divine light.
And yet our Christianity is not complete. Notwithstanding its moral stamina, its philosophic basis and its organic solidarity, its free spirit and its robust energy, do we not feel there is something lacking still? Does not our Christianity lack in its gentler virtues?
To what nation shall we look for the _desideratum_? Shall it not be to the vast unknown continent? If the Jew has modified our religion by his ethics, the Greek by his philosophy, the Roman by his polity, the Teuton by his love of liberty, and the Saxon by his enterprise, shall not the African, by his characteristic qualities of heart, bring a new and peculiar contribution to Christianity?
The Negro is nothing if not religious. His religion touches his heart and moves him to action. The result of his peculiarly partial contact with Christianity in America is but an earnest of what his full contribution may be confidently expected to be. The African"s mission in the past has been that of service. "Servant of all" is his t.i.tle.
He has hewn the wood and drawn the water of others with a fidelity that is wonderful and a patience that is marvelous. As an example of patient fidelity to humble duty he stands without a peer.
His conduct in the late war, which resulted in his freedom, was as rare a bit of magnanimity as the world ever saw. The helpless ones of his oppressor in his power, he n.o.bly stayed his hand from vengeance.
And at last, when he held up his hands that his bonds might be removed, his emanc.i.p.ator found them scarred with toil unrequited, but free from the blood of man save that shed in open, honorable battle.
His religious songs are indicative of his real character. These songs embodied and expressed the only public utterance of a people who had suffered two and a half centuries of unatoned insult, yet in them all there has not been found a trace of ill will. History presents no parallel to this. David, oppressed by his foes, called down fire, smoke and burning wind to consume his enemies from the face of the earth. But no such malediction as that ever fell from the lips of the typical American slave; oppressed, like the Man of Sorrows, he opened not his mouth.
Truth is stranger than fiction. Harriet Beecher Stowe"s "Uncle Tom"
was more than a character of fiction. He was a real representative of the Christian slave. Recall that scene between Ca.s.sy and Uncle Tom.
Unsuccessful in her attempts to urge him to kill their inhuman master, Ca.s.sy determines to do it herself. With flashing eyes, her blood boiling with indignation long suppressed, the much-abused Creole woman exclaims: "His time"s come. I"ll have his heart"s blood!" "No, no, no," says Uncle Tom; "No, ye poor lost soul, that ye must not do! Our Lord never shed no blood but his own, and that he poured out for us when we was his enemies. The good Lord help us to follow his steps and love our enemies." Uncle Tom"s words are not unworthy of immortality.
"Howe"er it be, it seems to me, "Tis only n.o.ble to be good; Kind hearts are more than coronets, And simple faith than Norman blood."