Part 67

Benevolence is rightly regarded as an important matter in Christian living. In proportion to his means the Negro excels in this. Hundreds of churches, and many schools and colleges have been built out of their poverty. To sum up and place on record their gifts for the extension of Christ's kingdom would perhaps show to the world an unequalled record of self-sacrifice and devotion to a cause. Show that a cause is a worthy one and they are ready to give according to their ability to help that cause. To give help to ministers of the gospel and other Christian workers is not only regarded as a duty but as an honor and a pleasure. On the whole they are kind at heart, generous to the distressed, obliging and considerate. Love to friends and forgiveness of enemies are marked characteristics.

The statement has been often made that loose notions as to morals are held. To some extent this may be true. Let us bear in mind that the large majority are poor and are common laborers, and more than half the race are illiterate. Compare them with this class of any race in this or any other country and I dare say they will suffer but little by the comparison. Some have made much of the fact that in many places whole families by necessity live in one or two-room cabins. While this is unfortunate and to be regretted, it is nevertheless true that you can find even in such conditions in the majority of instances that purity and virtue are as much respected as among those who live in roomy homes where every privacy is afforded. They are not any worse, certainly, and, perhaps, are better in this respect than the multitudes of other races who live in the cellars and attics of crowded tenements in our great cities.

Let us not make the mistake of including all in one general class, and that the worst, but while acknowledging that there is great room for improvement, let us recognize in the vast mass of multitude who, in education, morals and religion, are the equals of any people.

The correspondence between the profession of the heart and the outward life is often not what it should be, but is not that true also of many Christians of any race? There are Christians of highest education who enjoy abundant and varied opportunities of enlightenment and culture who fail to show in all their outward life what they profess in their heart to be. Some do fall into the error of trying to separate between the religion of the heart and that of the life, but generally they are learning the better way. Where so large a percentage of the people cannot read and write, how can you expect of them the highest degree of moral and religious life? Taking into account the disadvantages and limitations under which they labor, you rather wonder that they have reached so high as they have in Christian living. We must consider the past history of the race, its present disadvantages, environment and opportunity, if we would justly estimate its Christianity. We must base our judgment upon the developed Negro if we would be fair. Education helps us to be better Christians just as it helps others and, and as we get more knowledge of Bible truths such as education can give us we will be better Christians. Educated ministers are fast displacing the uneducated, and those whose moral and Christian character fall below the standard are being crowded out, and schools and colleges are sending out every year hundreds of educated Christian men and women who raise the standard of right living in any community where their lot is cast.

The material prosperity of the Negro may be placed in evidence as to his Christianity. With all the odds against them and starting up from absolute poverty, the race now owns farms, homes, schools, churches, bank accounts and personal property amounting to five hundred and fifty million dollars. It is remarkable that this has been acquired in forty years. God's word teaches that nations prosper in material things as they get close to God.

Thus looking upon the brighter side we are led to commend in many things the Christianity of the Negro race and to believe that as a people higher ground is aimed at. Though yet a long way off from perfection, yet ever onward and upward are they tending.

SECOND PAPER.

THE NEGRO AS A CHRISTIAN.

BY REV. L. B. ELLERSON, A. B., A. M.

REV. L. B. ELLERSON.

Rev. L. B. Ellerson, A. M., was born at Cheraw, S. C., in 1869. Mr. Ellerson's father having died when the son was but an infant, Mr. Ellerson was left to be reared under the fostering care of his mother alone. He spent his youthful days in the public schools of his native town until he was sixteen years old. At that time he was happily converted to Christ and received the impressions that he was called to the gospel ministry. At the same time he united with the Presbyterian Church. In 1886, Mr. Ellerson entered Biddle University at Charlotte, N. C., to pursue such a course as would prepare him for the ministry. He remained at Biddle University until 1893, when he graduated from the classical course with honor, taking the Philosophical Oration. In '92 Mr. Ellerson was the successful contestant for the medal given by the Alumni to the Junior Class. During his course at Biddle, Mr. Ellerson spent his summer vacations, teaching in the district schools of North and South Carolina. In June, 1893, Mr. Ellerson was employed to do missionary work near Asheville, N. C. He continued in this work until September, 1893, at which time he entered the Theological Seminary of the Presbyterian Church at Princeton, N. J., for the purpose of completing his course for the ministry. During the first two years of his course of Theology at Princeton he continued to come South in summer and engage in teaching during vacations. He graduated from Princeton Theological Seminary in 1896. He and two others being the only colored students in a class of sixty-nine young men. Besides keeping up the studies of the last year, Mr. Ellerson supplied the pulpit of Dwight's Chapel at Englewood, New Jersey. Here he remained until September, 1896, when he came to South Carolina and was ordained to the full work of the gospel ministry by the Fairfield Presbytery, the same Presbytery having licensed him the preceding year.

During Rev. Ellerson's course at Princeton he was at one time engaged to supply the pulpit of Siloam Presbyterian Church at Elizabeth, N. J. At another time he was employed to assist the Rev. H. G. Miller, pastor of Mt. Taber Presbyterian Church, in New York City, during the illness of the pastor. Upon his ordination by Fairfield Presbytery in 1896, Rev. Ellerson was placed in charge of the church and school work at Manning, S. C. Here he worked very successfully preaching and teaching until November, 1898, when he was called to the pastorate of Berean Presbyterian Church at Beaufort, S. C. At the same time he was made principal of Harbison Institute. Rev. Ellerson labored with a marked degree of success on the Beaufort field from November, 1898 to April, 1901, when he was urged to accept a call from the Laura Street Presbyterian Church at Jacksonville, Fla., where he is at present prosecuting the work of his church with success. For a young man of his age, Rev. Ellerson evidently stands high in the estimation of his fellow Presbyters. This is evinced by the fact that he has already filled some of the highest offices in the gift of his brethren. In 1898 he was unanimously chosen moderator of Fairfield Presbytery at Camden, S. C. In 1899 he was made the choice of Atlantic Synod for moderator at Columbia, S. C., and in 1900 he was unanimously elected to represent the Presbytery of Atlantic in the General Assembly which met in St. Louis, Mo.

He has filled each of these offices with credit and ability. The degree of A. M. was conferred upon him by Biddle University, his Alma Mater in 1900.

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.