Chapter VII: Dissension and Weakness
IN recent years the churches in enlightened centres have devoted less attention to dissension than formerly, but in the rural districts and small cities they have not changed much; and neither in urban communities nor in the country has any one succeeded in bringing these churches together to work for their general welfare. The militant sects are still fighting one another, and in addition to this the members of these sects are contending among themselves. The spirit of Christ cannot dwell in such an atmosphere.
Recent experiences show that these dissensions are about as rank as ever. For example, a rural community, in which an observer spent three weeks a year ago, has no church at all, although eight or ten families live there. No church can thrive among them because, with one or two exceptions, each family represents a different denomination, and the sectarian bias is so pronounced that one will not accept the procedure of the other. Each one loves his fellow man if he thinks as he does; but if his fellow man does not, he hates and shuns him.
In another rural community where the same observer recently spent two weeks he found a small and poorly attended Methodist church. Worshiping there one Sunday morning, he counted only four persons who lived in the community. Others might have come, for there was no other church for them in that place; but this particular church was not of their faith, and their number was too small to justify the establishment of one to their liking. The support given the unfortunate pastor there is so meager that he can hardly afford to come to them once a month, and consequently these peasants are practically without spiritual leadership. People who are so directed as to develop such an attitude are handicapped for life.
Some one recently inquired as to why the religious schools do not teach the people how to tolerate differences of opinion and to cooperate for the common good. This, however, is the thing which these institutions have refused to do. Religious schools have been established, but they are considered necessary to supply workers for denominational outposts and to keep alive the sectarian bias by which the Baptists hope to outstrip the Methodists or the latter the former. No teacher in one of these schools has advanced a single thought which has become a working principle in Christendom, and not one of these centres is worthy of the name of a school of theology. If one would bring together all of the teachers in such schools and carefully sift them he would not find in the whole group a sufficient number qualified to conduct one accredited school of religion. The large majority of them are engaged in imparting to the youth worn-out theories of the ignorant oppressor.
This lack of qualified teachers in Negro schools of theology, however, is not altogether the fault of the teachers themselves. It is due largely to the system to which they belong. Their schools of "theology" are impoverished by their unnecessary multiplication, and consequently the instructors are either poorly paid or not compensated at all. Many of them have to farm, conduct enterprises, or pastor churches to make a living while trying to teach. Often, then, only the inefficient can be retained under such circumstances. Yet those who see how they have failed because of these things nevertheless object to the unification of the churches as taught by Jesus of Nazareth, whom they have all but ceased to follow because of their sectarian bias obtained from thumb-worn books of misguided Americans and Europeans.
Recently an observer saw a result of this in the sermon of a Negro college graduate, trying to preach to a church of the masses. He referred to all the great men in the history of a certain country to show how religious they were, whether they were or not. When he undertook to establish the Christian character of Napoleon, however, several felt like leaving the place in disgust. The climax of the service was a prayer by another "mis-educated" Negro who devoted most of the time to thanking God for Cicero and Demosthenes. Here, then, was a case of the religion of the pagan handed down by the enslaver and segregationist to the Negro.
Returning from the table where he had placed his offering in a church on a Sunday morning not long thereafter, this observer saw another striking example of this failure to hit the mark. He stopped to inquire of his friend, Jim Minor, as to why he had not responded to the appeal for a collection.
"What!" said Jim, "I ain't givin' that man nothing. That man ain't fed me this morning, and I ain't feedin' him."
This was Jim's reaction to a "scholarly" sermon entitled "The Humiliation of the Incarnation." During the discourse, too, the minister had had much to say about John Knox Orthodox, and another of the communicants bowing at that shrine inquired of the observer later as to who this John Knox Orthodox was and where he lived. The observer could not answer all of the inquiries thus evoked, but he tried to explain the best he could that the speaker had "studied" history and theology.
This was the effect this sermon had on an earnest congregation. The minister had attended a school of theology but had merely memorized words and phrases, which meant little to him and nothing to those who heard his discourse. The school in which he had been trained followed the traditional course for ministers, devoting most of the time to dead languages and dead issues. He had given attention to polytheism, monotheism, and the doctrine of the Trinity. He had studied also the philosophical basis of the Caucasian dogma, the elements of that theology, and the schism by which fanatics made religion a football and multiplied wars only to moisten the soil of Europe with the blood of unoffending men.
This minister had given no attention to the religious background of the Negroes to whom he was trying to preach. He knew nothing of their spiritual endowment and their religious experience as influenced by their traditions and environment in which the religion of the Negro has developed and expressed itself. He did not seem to know anything about their present situation. These honest people, therefore, knew nothing additional when he had finished his discourse. As one communicant pointed out, their wants had not been supplied, and they wondered where they might go to hear a word which had some bearing upon the life which they had to live.
Not long ago when the author was in Virginia he inquired about a man who was once a popular preacher in that state. He is here, they said, but he is not preaching now. He went off to school, and when he came back the people could not understand what he was talking about. Then he began to find fault with the people because they would not come to church. He called them fogy, because they did not appreciate his new style of preaching and the things he talked about. The church went down to nothing, and he finally left it and took up farming.
In a rural community, then, a preacher of this type must fail unless he can organize separately members of the popular Methodist and Baptist churches who go into the ritualistic churches or establish certain "refined" Methodist or Baptist churches catering to the "talented tenth." For lack of adequate numbers, however, such churches often fail to develop sufficient force to do very much for themselves or for anybody else. On Sunday morning, then, their pastors have to talk to the benches. While these truncated churches go higher in their own atmosphere of self-satisfaction the mentally undeveloped are left to sink lower because of the lack of contact with the better trained. If the latter exercised a little more judgment, they would be able to influence these people for good by gradually introducing advanced ideas.
Because our "highly educated" people do not do this, large numbers of Negroes drift into churches led by the "uneducated" ministers who can scarcely read and write. These preachers do not know much of what is found in school books and can hardly make use of a library in working out a sermon; but they understand the people with whom they deal, and they make such use of the human laboratory that sometimes they become experts in solving vexing problems and meeting social needs. They would be much better preachers if they could have attended a school devoted to the development of the mind rather than to cramming it with extraneous matters which have no bearing on the task which lies before them. Unfortunately, however, very few of such schools of religion now exist.
For lack of intelligent guidance, then, the Negro church often fulfills a mission to the contrary of that for which it was established. Because the Negro church is such a free field and it is controlled largely by the Negroes themselves, it seems that practically all the incompetents and undesirables who have been barred from other walks of life by race prejudice and economic difficulties have rushed into the ministry for the exploitation of the people. Honest ministers who are trying to do their duty, then, find their task made difficult by these men who stoop to practically everything conceivable. Almost anybody of the lowest type may get into the Negro ministry. The Methodists claim that they have strict regulations to prevent this, but their net draws in proportionately as many undesirables as one finds among the Baptists.
As an evidence of the depths to which the institution has gone a resident of Cincinnati recently reported a case of its exploitation by a railroad man who lost his job and later all his earnings in a game in a den of vice in that city. To refinance himself he took an old black frock coat and a Bible and went into the heart of Tennessee, where he conducted at various points a series of distracted, protracted meetings which netted him two hundred and ninety-nine converts to the faith and four hundred dollars in cash. He was enabled thereby to return to the game in Cincinnati and he is still in the lead. Other such cases are frequently reported.
The large majority of Negro preachers of today, then, are doing nothing more than to keep up the mediaeval hell-fire scare which the whites have long since abandoned to emphasize the humanitarian trend in religion through systematized education. The young people of the Negro race could be held in the church by some such program, but the Negro's Christianity does not conceive of social uplift as a duty of the church; and consequently Negro children have not been adequately trained in religious matters to be equal to the social demands upon them. Turning their back on medievalism, then, these untrained youth think nothing of taking up moonshining, gambling, and racketeering as occupations; and they find great joy in smoking, drinking, and fornication as diversions. They cannot accept the old ideas, and they do not understand the new.
What the Negro church is, however, has been determined largely by what the white man has taught the race by precept and example. We must remember that the Negroes learned their religion from the early white Methodists and Baptists who evangelized the slaves and the poor whites when they were barred from proselytizing the aristocracy. The American white people themselves taught Negroes to specialize unduly in the "Praise the Lord," "Hallelujah" worship. In the West Indies among the Anglicans and among the Latin people Negroes do not show such emotionalism. They are cold and conservative.
Some of the American whites, moreover, are just as far behind in this respect as are the Negroes who have had less opportunity to learn better. While in Miami, Florida, not long ago the author found in two interracial "Holiness Churches" that the following was a third or fourth white. The whites joined whole-heartedly with the Negroes in their "holy rolling" and some of them seemed to be "rollers not holy."
A few months ago in Huntington, West Virginia, where the author was being entertained by friends, the party was disturbed throughout the evening by the most insane outbursts of white worshippers in a "Church of God" across the street. There they daily indulged in such whooping and screaming in "unknown tongues" that the Negroes have had to report them to the police as a nuisance. The author has made a careful study of the Negro church, but he has never known Negroes to do anything to surpass the performance of those heathen.
The American Negroes' ideas of morality, too, were borrowed from their owners. The Negroes could not be expected to raise a higher standard than their aristocratic governing class that teemed with sin and vice. This corrupt state of things did not easily pass away. The Negroes have never seen any striking examples among the whites to help them in matters of religion. Even during the colonial period the whites claimed that their ministers sent to the colonies by the Anglican Church, the progenitor of the Protestant Episcopal Church in America, were a degenerate class that exploited the people for money to waste it in racing horses and drinking liquor. Some of these ministers were known to have illicit relations with women and, therefore, winked at the sins of the officers of their churches, who sold their own offspring by slave women.
Although the author was born ten years after the Civil War the morals and religion of that régime continued even into his time. Many of the rich or well-to-do white men belonging to the churches in Buckingham County, Virginia, indulged in polygamy. They raised one family by a white woman and another by a colored or poor white woman. Both the owner of the largest slate quarry and the proprietor of the largest factory in that county lived in this fashion. One was an outstanding Episcopalian and the other a distinguished Catholic.
One day the foreman of the factory, a polygamous deacon of the local white Baptist Church, called the workmen together at noon for a short memorial service in honor of Parson Taylor, for almost half a century the pastor of the large white Baptist church in that section. The foreman made some remarks on the life of the distinguished minister, and then all sang "Shall We Meet Beyond the River?" But "to save his life" the author could not restrain himself from wondering all that time whether the foreman's white wife or colored paramour would greet him on the other side, and what a conflict there would be if they happened to get into an old-fashioned hair-pulling. In spite of his libertine connections, however, this foreman believed that he was a Christian, and when he died his eulogist commended his soul to God.
Some years later when the author was serving his six years' apprenticeship in the West Virginia coal mines he found at Nutallburg a very faithful vestryman of the white Episcopal Church at that point. He was one of the most devout from the point of view of his co-workers. Yet, privately, this man boasted of having participated in that most brutal lynching of the four Negroes who thus met their doom at the hands of an angry mob in Clifton Forge, Virginia, in 1892.
It is very clear, then, that if Negroes got their conception of religion from slaveholders, libertines, and murderers, there may be something wrong about it, and it would not hurt to investigate it. It has been said that the Negroes do not connect morals with religion. The historian would like to know what race or nation does such a thing. Certainly the whites with whom the Negroes have come into contact have not done so.
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