If it is true that man is naturally a religious being, then it is pre-eminently true in the case of the Negro. If the Negro is anything at all he is religious. It matters not in what walk of life you find him or what may be his personal or individual character, it is a very rare case indeed when you find a Negro who indulges in doubt as to the existence of a supreme being or the existence of a future state of rewards and punishments. With him these are fixed points of belief. But as much as may be justly said regarding the Negro's natural piety, it must be observed and admitted by all who know the Negro best that his religion is very much defective in its practical application to the principles of right conduct and living. And this, we perceive, is the main point at issue, for when we discuss the Negro as a Christian we must of necessity feel called upon to distinguish between his native piety and his applied Christianity. We wish it understood, too, that the general observations made here refer to the masses of Negroes rather than to the individual.
We unhesitatingly affirm that individuals of our race have risen to as true and as high a Christian status as has mankind anywhere. And although we know and confess that the masses of our race have not yet come up to the genuine standard of the New Testament Christianity—even in apprehension—yet it must be observed that their religion contains many features that are highly commendable. Chief among these features are, first, his simple, child-like, unwavering faith in God. Nor can this condition be wholly attributed to ignorance or thoughtlessness, as some might hold; for, indeed, we have produced some men of as rare ability as move among the human throng; yet it is almost as difficult to find an atheist, an agnostic, or an infidel of any sort among us as it is to find a "needle in a haystack." The Negro believes in the God of the Bible.
Second. Because the Negro is naturally emotional he is usually earnest and fervent in the exercise of his religious worship, as far as that goes. He likes the strong, passionate appeal which for the time being, at least, tickles him into laughter or moves him to tears and sweeps him off his feet in its flight. The earnestness and fervency are all right but too often these run to the extreme and so constitute by far too large a portion of his Christianity.
Third. Again, the Negro's religion is characterized by benevolence. I believe that history has no record of a people who, out of their want and poverty, have given so much to benevolent causes as have the Negroes in this country. Is it not wonderful to reckon the millions of dollars that have been given by us for erecting and maintaining church edifices, schools and other benevolent institutions since emancipation? It is perfectly safe to affirm that no people have exceeded us along this line. But with all of these good things that can be justly said to the credit of our religion, the fair-minded must still admit that when we come to the daily application of the principles and practices of Bible Christianity we are lacking. If this be true, there is a cause. What is it? We believe that the cause was stated in part when we referred to the natural emotional element in our makeup. That element too often causes us to run off with the sentiment, having left the substance behind. Another cause, and, perhaps the main one, is to be found doubtless in the same way in which we find the causes of defects in our race along other lines, i. e., from defective leadership and instruction along this particular line. We would be understood. The crying need of our race to-day is and has been a competent ministry to lead and instruct the masses in the application of the principles of right life and conduct from the standpoint of Bible Christianity. To-day the church, especially in our race, is the center of both our social and Christian life. Like priests, like people. All honor to the pioneers who did their best in their circumstances and who served well their day and generation. But this is another age; this, a brighter day—one that demands improvement along all lines, and especially in the pulpit of my race. The pew is advancing, hence the pulpit had better push on. The key to the situation, then, is nothing more nor less than a more consecrated and intelligent Christian ministry for our race throughout the length and breadth of this land. And we are hopeful; for the "signs of the times" portend the coming of better things. Already bright streaks of gray high up upon the eastern horizon herald the dawn of a new and brighter day. Every branch of the Christian church in our race is putting forth strenuous efforts to supply the pulpits of the race with competent ministers. Let this glorious day be hastened and soon Ethiopia will stretch out her hands to God.
THIRD PAPER.
THE NEGRO AS A CHRISTIAN.
BY REV. WALTER 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 class 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 Association 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 title 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.