The History of the Negro Church

by Carter Godwin Woodson

BISHOP J. W. HOOD

Bishop James W. Hood, of the African Methodist Episcopal Zion Church, in his day one of the most influential men of color in the United States, found himself also in the political world. He began as a preacher in Nova Scotia in 1860, served later at Bridgeport, Connecticut, and then went to North Carolina, where his successful work exalted him to the bishopric in 1872. His very going to North Carolina, however, had a political setting. He went to Newbern as a missionary under General Butler's invitation to the churches to send missionaries, even while the place was under the fire of the Confederate forces. When the war in that area was cleared up and Reconstruction was undertaken Bishop Hood was among the first to participate therein. He was elected president of the convention of Negroes assembled at Raleigh in October, 1865, one of the first, if not the first, political convocation of this sort ever assembled in the South. On this occasion he so fearlessly advocated equal rights for the Negro that he was warned by the people around that his life would be in danger, if he did not desist therefrom. In 1867 he was elected as delegate to the constitutional convention of North Carolina, in which he took such an active part in framing the fundamental law, incorporating into it such liberal provisions for homesteads and public schools that it was spoken of by the reactionaries as Hood's constitution until it was amended in 1875. He served as a magistrate under the provisional government in North Carolina and later became a deputy Collector of Internal Revenue for the United States.

In 1868 he was appointed an agent of the State Board of Education and Assistant Superintendent of Public Instruction, receiving a salary of $1,500 a year; but he did not abandon his church work, having built up a large congregation at Charlotte during the three years he served in these positions. He traveled also in the interest of the Freedmen's Bureau in the capacity of an Assistant Superintendent. Thus in a position to help his people, Bishop Hood had in 1870 as many as 49,000 Negro children in school. He had established for Negroes a department for the deaf, dumb, and blind and had about sixty inmates under care and instruction at the expense of the State. He hoped to establish a State university, but the undoing of Reconstruction prevented him from reaching that end. He was named in 1872 by the Republican caucus as their candidate for Secretary of State, but he declined the honor. He served that year as delegate at large to the National Republican Convention, which nominated Grant the second time. In 1876 he was chosen temporary chairman of the Republican State Convention, which he served with much satisfaction.

This account of the Negro in politics, however, does not establish the fact that either the majority or even the best prepared of the Negro ministry devoted all of their time to politics. There were many striking examples to the contrary. Bishop Daniel Payne lived long after the Civil War to promote education and religion, and when he died was regarded by many as the most useful man of the race. Bishop Lee, as President of Wilberforce University and a functionary of the African Methodist Episcopal Church, rendered his race constructive service. Dr. Alexander Crummell took no active part in politics, although he fearlessly spoke out for the political and civil rights of his race. Dr. J. Sella Martin, prominent in the ministry before and after the Civil War, attained the distinction of one of the most eloquent men of his race without permitting politics to consume much of his time. Bishop Grant, one of the most useful men of his denomination, did not find it necessary to seek honors beyond the limits of the church. John Jasper, known to fame as the Baptist preacher of the Sun-Moving theory, established for himself throughout Virginia and adjacent States a reputation for piety and sincerity, which, without political influence, made him a power in the country.

Among these consecrated churchmen, moreover, none can be considered a better example than Bishop B. T. Tanner, a well-educated man, who became distinguished in the services of his church years before the emancipation. His addresses exhibited learning and mature thought and the several works which he published entitled him to the distinction of being one of the most scholarly Negroes of his time. Among these works may be mentioned his Apology for African Methodism, The Negro's Origin, An Outline of Our History and Government; The Negro, African and American. In 1884 he was made editor of the African Biblical Review, which he so popularized that he was soon chosen bishop by his denomination.

BISHOP HOLSEY,
of the C. M. E. Church.

Bishop L. H. Holsey of the C. M. E. Church distinguished himself by a career equally as honorable. After rendering faithful service as a minister in the church he was elevated to the episcopacy at a time when the church needed the guidance of a master hand. The manner in which he addressed himself to his task and the good results which he obtained soon convinced his communicants that the selection was not a mistake. That during his day the Colored Methodists did their task so well was due in a measure, of course, to the numerous sacrifices made by other faithful churchmen of his denomination. Among these should be mentioned Bishops Elias Cottrell, Isaac Lane, R. S. Williams, N. C. Cleaves, R. A. Carter and C. H. Phillips, who still stand as the respectable and trustworthy leaders of their denomination.