Newspapers / The Star of Zion … / Aug. 14, 1924, edition 1 / Page 1
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■* NUMBER THIJt’ CHARLOTTE, NORTH CAROLINA. THURSDAY, AUGUST 14, 1924. VOLUME FORTY-EIGHT LOMAX-HANNON COLLEGE RAISES MORE THAN $3,000 IN SINGLE EFFORT UNDER BISHOP B. G. SHAW’S WONDERFUL LEAD ERSHIP, By Rev. W. LE Hamblin, Who lg Bishop B. 9. Shaw? Not in his color; not in his size and not in the noise he can make; but in his personality and hi® indi viduality, who is he? He is the first man elected Bishop at the last Gen eral Conference, the first bishop ,to get on hie new fid d, the first to more In his diocese and the first to raise three thousand dollars for education to free Lomax-Hannon from her present condition. The Educational Cohgress for 1924 has passed into Mstory with Bishop B. G. Shaw leading the host and eolors flying high. Thie method of raising money for the college was begun by the late Bishop J. W. Al stork and has been very successful until the past few years, but now .we are back in^our former glory and the school is safe. When the Bishop came to work right after the General Conference, he found the College more than ten thousand do igrs in debt with all of It except the mortgage of $4,750.00 past due and some long past due. Bishop Shaw said, I^omax-Hannon, the.school for which Alstork Jived and died, must rot die, and launched the effort of sixty days’ duration. We met him in Bi w Ingham this week and laid $30«M1 on the ta ,We. J pafft'ffatj- mhrk and raisfc'a mora: than, their, assessmeat* were W. L. Ham blin,: of.; the Montgomery- district; end, £. V. Catledge of the Union Springs district. Hie presiding el ders who Went over the topand brought the whole amount asked for were Wm. Baecom, of the Tuskegee distridtdP- E. Qflvin of the; Bir mingha^ district, A. G. Alstork, of the Selina district, N. D. Crawford of *he’»reenvUle district, ^W> Hv Finley .of the Wetumpka district, T. R. Gaines of the Fayejtte district, L, . D. jWot-kman of the Luvern dis* triefcytJ.jiGJ Laramore of the Opelika district and E. L. Hudson of the Tuscaloosa district. - Some of the upstanding pastors who made it possible for us to Pl^t over this great effort were Revs. M. C. Glover, Frank W. Alstork, J. B. Holmes, W- S. DaCons, W M. Hamblin, M. E. Church, G. S. Hill, J. B- Kennedy, C. J.- Steven^ son, S. P. Perry, S. J. Sumpter, W. E. Jenkiris and othera. Some of the big-hearted and loyal' laymen'Who not onfy^ably assisted in the effort but went to the meeting . (Continued to page 5) AMERICAN NEGRO By Clarence Cameron White. For' home years past the musicians of America have been ^greatly per turbed over , the question of the so called national muaie of America. SeveVjii ^ears agoAntin Dvorak, the irrAar' Bohemian composer, *hs brought to America by Mrs. Thurber, a wealthy music lover of New York, who established there a National Conservatory of Music. One* of Dvo rak’s tasks wag to establish a sort of National School here in America such as the great national conserva tories of Europe where an especial study is made of native music. Great was his chagrin and disap pointment when this famous musi cian announced, after several months’ study of music conditions here/ jtha * Americ worid Symphony," based on Negro idiom*. '/* Naturally, there has been a strong prejudice against this •particular .work. among a\ certain type of Americans. It caused guch a bitter controversy when it was presented in New York under thfe: composer’s direction that he soon after returned to Europe quite disgusted with American ideas and ideals. Since that time this same Negro folk mUsic hag been slowly but surely;^ coming back to the front as a defi nite form of apt. The term "folksongs” implies those songs appertaining to a nation or race whose ' individual emotions they express. These exhibit certain peculiarities more or less character istic which distinguish them from lolk-ebngs .of any other nation or race. In most European countries it is among the working classes, the ar tisans, and the field hands that We* must look for the genuine speciments of so-ca(led national music. So it is' in America we -find even today the real characteristic music of the Ne gro among the plantations Of the South, yrhere tko Ne«roes ttn large numbers are the laborers. It may he argued that the true value cot these melodies to the American musician is not so much their use as a basis for the so-calted national music of America a« it is for their value as an historic phase of American life. It is a . contribution to American musical history, and a most, remarkable con tribution, for they present a new quality of folk-songs different to nearly every way from any other folk-songs in the entiro. world. Many thinkers and writers believe that the music of the American In dian is as likely to influence the fu ture music qf America he that of the that th«r future national music will be an outgrowth of the ; sweated ‘’melting, pot” of present day-Amer ica. .. ' Time alone will tell .^Suffice it to Bay that up to too- present time both the Negro folk-music and rhythms have been the most characteristic things that America has had to of fer. '• - .That each ’oeation in the South has its own peculiar type of “spirit ual” is a well-known fact. These various songs to * themselves afford the student of folk-music a true insight into the conditions of slavery in the different slave States. ' Slave Songs. - Just as the music of the native African reflects a more or less mar tial spirit, iso the music of the American slaves showed the melan choly of their environment. Hi the slave songs of the Eastern seaboard States- vre find song® dealing with both life on tho plantation and what we might term “boat songs” and “la bor songs.’1 Even these “boat songs” differ from the type of ‘ boat eongs” found in the Mississippi River re gions. ihe plantation -songs, . or “spirituals,’’ were the spontaneous outbursts of religious fervor, and were the slaves’ own interpretation of the Scripture as preached to them by their own religiou3 ’eaders. It was ] at the "camp meetings,” or where ever the Blaves gathered at ni^ht in service# of ' prayer and preaching, that these songs came into being sTh^" songs introduced at these* gatherings werp often the outgrowth of the sermon of the, previous meef* Ing, and In many cases were cleverly designed verses telling the Scap tures ,ln their own . understanding, set to tunes of their own making. These songs did not simply come into being as music, but as expres sions of deeds done or aspired to and as a phase of divine worship. just as the “drum call” was used In Africa calling the different tribes to meetings, in America the slave chanted such songs as “There’s a Meeting Here To-night” while at work to inform their brethren that there would he a religious gathering on the plantation that night after : the toil of the day was gone.' , . ' * The practice of selling slaves from ao A CALL FOR VOLUN TEERS. * By Bishop J* W. Wood. For Zion’s sake jand for the. ad vancement of the ogi Church in the Dakotas, this call comes to you. We are calling single mSn, young min isters who are looking for an oppor tunity to write their dames in history, j aspioneers of our ZJqji. ^scpn|in, Iowa, Nebraska and Western Illinois^ Why not follow up 0ur people who are, settling in this . portion of the country from the South,. Wisconsin, Nebraska and West<pn Illinois are being flooded with*, our group from every section, of the Southland, Here is your opportunity,I young man. young;, • strong, and alfle and because you have no heavy fapiiy obligation^. There is plenty of work and you can get a place to. work so you can be among the people and serve them. Paul made himself a commoner, a tent maker in order to serve the people in the name 6f Jesus Christ. Can you do as nsu^h? Why not an swer the Master’s-’ Call.. We need young ministers for Perry, Center ville, New Buxton, Klokuk, Iowa City, Sioux City, Omaha, Moline, Burlington, Ft. Madison, Davenport, [‘Cedar Rapids and other places of I equal importance. We want, twenty young ministers for jfehe places named in«this call. Who w*l answer, say ing, Here am I, send me, send me. Under our budget system, I am sure that we will have an appropri ation from the Chprcfr Extension and Home Mission ^Department for i the work out this ,tray. This ..is. our prayer and we shall work tP, tbi* Animal iAppi opriSdioii^b ’thk 'Mission Field. , . \-x ' - - 6 i ^ We are catting; strong, healthy [ men.. >' Men with religion, - vtfth a ■ ■ burning message for. the people . Men who . can sing preach, work and j | pray. And above all, meny^fto' love the A» M. E. Zion Church more than they love themselves. Here is your opportunity. WlH you accept it? •4i-i With, every good wish, I am, Yours for the cause of the Master, Indianapolis, Ind. . Write me at once. We want you. DOCTRINE AND LIFE. Elder E* George Biddle. The Gospels in speaking of Jesus, tells us that “The people were a as tonished at His doctrine. ” He taught doctrine because He wag try* ing to save the people; 'Doctrine is the basis of life. The “modernists’' are advising us to eliminate doctrine entirely from our teaching, Jo say nothing about sin and atonement; but since nian is naturally dead' in trespasses and sins, the fallafcy of thiB advice is evident, for there can be no real life without doctrine. - The word “doctrine” occurs over half a hundred tiipes In the Bible, In the O- T. translated ffrom three different words, and in the N. T. the word occurg more frequently, referring to definite belief. Paul uses the word over twenty times in hi8 Epistles--in his'first letter to Timothy he urges him tp give “at* tention to doctrine,” saying, “Till t dome give attendance to reading, ex hortation, to doctrine.” Jesus came to seek and to oave that which was lost. He demanded that men and women should believe on Him as the Divine Saviour,—The Son of God. We must make a personal matter of it, and believe that He died “TO SAVE ME.” That is DOCTRINE, the great Christian doctrine of *an Atoning Saviour, a Pleading Priest, and a Coming King, must be preach ed and lived to gave men and women" of our day. St- Paul wrote to Tim othy that “The time will come when they will not endure sound doc trine;” surely we are living in lust ! oat: or . inutlliatig all- definite state ments in reference to sin and atone ment; I; have seen one edition with the entire Book of Leviticus omitted, because it says so much about the terrible mala 3 y of sin, but-who can understand the- New Testament without knowing the Book of .Levit icus? Bishop Leonard said at one of the Devotional Services at the General Conference in Springfield, “The wohd is to be saved, not by definition of truth but by living the tfuth in tho lives <>f the followers of Jesus Christ;” this^^true, but how can any one live tfie truth-' unless they have a definite conception (doc- j trine) of the truth? We do not mean to say that we must belieye or sub scribe to this or that creed in order to be saved, but we do mean to say that we must'believe in Jesus Christ as manifested to us is the Word of God. The modernises are preaching salvation by character, when natu rally no man has character enough to save his little finger. The fact is Jesus Christ Is the Only Saviour of lost humanity. When Jesus was teaching in the temple it was doc trine that Hb taught, saying that: “If any man will do His will He shall know, the Doctrine,” this is the only way to ascertain what the true doc trine is, submit to, obey the b.essed Saviour, and by His Holy Spirit lie will guide, us into ail truth, as said thp sainted Dr. A. J. Gordon, “The Holy Ghost* 16, the conservator of or thodoxy.”* If we submit to Him we shall believe that ‘ Whosoever shall oa' il upon Him shall be saved.” But how shall they call without a preach er? And, we may ask how. can a preacher preach Christ without hav ing a doctjrine of Christ, and. Salva tion through Him? Is it not doctrine when { said unto thee, fe must be bom again.” Says the Scripture, ‘"There is none other haine u'ndOr heaven gi^en aniong men whereby we must be "saved.M Is no%-tlmt'doctrine? :* North Cambridge, Mass. « THE MINISTRY AS A CALLING. A popular conception of the min istry as a calling is th*t it provides an easy way of making a living ^nd calls for only one day of work ofct of seven. Unfortunately too many of those who hear the call to preach , the gospel enter the ministry, with this mistaken idea. Hence, the num-j her/of misfits found in too many churches, whose activities are con-) fined to preaching on Sundays and filling,in the remainder of their j tim^./by dwadling in idleness, in-j stead of peeking to better the liv-. ing conditions around them, as these , affect their church members and the community in gjenoral^ A .(broader and truer conception' of the duties ^ of the ministry was set forth by a well known bishop of the Episcopal Church as follows: • 7 “Another common conception is that the ministry is a narrow calling and that men get narrow by entering it. My own feeling is that any calling will make, a narrow man narrower and a vigorously developing man bigger and broader. -.But, given the average man ip the ministry,'> I be slive that there is a pressure fflk him to broaden his interests exceed ed by nO other calling. The pres sure is on him to broaden'his inter ests, because his interests are as broad as humanity. Even though his duty sends him into a little vil lage and he passes twenty-five years there, if he is a marf who has in him the capacity of growth he will grow into recognition in that village.” - ' That this Opportunity for growth and extended usefulness is frequent* ly utilized by the wide awake and progressive members of the minis try is shown by the public service renderedi by many of that calling out side of their Sunday preaching. In big cities as well as in small- towns they are to be found making the IN ITS E MESSAI NOT 1 PROVE Frtitt If you \or I fum* mound in China, Un ancient document entitled, “Recipe for 4$sm* powder;’ dated some 20$O ye*eRy*go, which after sketching the foundiftg of the empire and some past and present effects, proceeded to disclose what is termed the motet wonderful discovery in all time,—which would place in the hands of i|A happy possessor, a mighty poorer,—rand closed somewhat As follows“Mix saltpeter, charcoal, and sulphur to* gether in certain (givenprOportians^ and they will produce gunpowder,” What would be the best way to teat the truth of this recipe? Would it be to argue about its aiSthorship, age or to criticise its early historical accounts? Or Would *lt be to mix the ingredients together in’ the pro* portions named, and touch a match’ to the mixture ? If it exploded and we found it was indeed gunpowder, would .this be the best possible.proof of tne truth of that reeipe? If the ■ mixture made by following- the directions of the recipe produced gunpowder,— would not tile recipe thereby prove its truth, that is, the -truth of its essentially vital part? ■ In other words, 'if a Y^pciting or document says that certain results .will: follow d certain course of! ac tion, and we want to test tite truth of that document,—if we follow out the. course 'of action prescribed by it and the premised result* fsllg*r< that document?^-and, in the moatj satisfactory manner? jitthis testing of the document byr actual trial, better than arguing about it? Are not actual results the best pos sible proof in <th« woHd? ■ What better proof coofd w® have of its truth? - ; Now howis it with the Bible? After tracing down the history «f a people from their. eartywrt begin nings, the Bible finally tells of Christ and of His teachings,if men will accept and foUpw>|feh, certain results, wiUvfiSlloW ifc their liven. What is the best way, to tebt the truth of His teachings?: Is it to argue about the preceding historical account* and theid author ship?—whether two men or one wrote each of theta ?—or: even as to who wrote down Hiateachiogs? of investigation?,<ar Is not the- bette with these teaching gunpowder? Instead of arguing about them, why npt pht them to the test? I|,ifi^lfoWed-and, the promised results are produced,—why is not that the taost,catiaftaitoiy of | all proofs of their truth? I And if this, the best,; it is .sub I mitted, of all possible tests ia ap plied to Cbpst'a teachings,—-what if tihe result? First of all, what does He say wfll follow ? That those who in heart truly acepft and follow JSim, will bear the “fruit” (John 13:2, 5, 6) of ioy and unselfish kwg V. U, 12, 13,) and thus will gradually grow into His likenessr-^hat is, of unsel fish love, and selfsacrificing help fulness. , . ' Has His way been thus tested? It has. If we will but open, our eyes, we can see these tests going on all about us. Take, for instance, such a man as the late'Jerry McCauley of . New York City, once a river thief and in a hum Saviour a; from his p t following ly chosen
The Star of Zion (Charlotte, N.C.)
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Aug. 14, 1924, edition 1
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