AND YE SHALL KNOW THE TRUTH, AND THE TRUTH $
MAKE YOU FREE.” —John vin. 82,
CHARLOTTE, N. C„ THURSDAflr, SEPTEMBER 10, 1-931,
NO. 35.
RADICAL PROPOSALS WITH RESPECT TO
By Dr. Carter G. Woodson
Taking up the matter of unit
ing alt Negro churches, some
persons have come forward
with various plans of a radical
order. An A. M. E. minister
would like tb see the number
of bishops of his church fur
ther reduced to twelve rather
than increased again to eight
teen by electing four new bish
ops to dll the vacancies caused
by death since their last Quad
rennial Conference. He insists
that the A. M. E. Church does
not need but twelve bishops in-,
asmuch as the fourteen now
active have not enough to do.
This minister, however, does
not go far enough. All of the
Negro Methodists in the world
if united, would not need more
than twelve bishops. This
number of well prepared and
energetic workers could direct
and supervise the activities of
the Negroes of this sect
throughout Christendom. What
sense is there in having three
or four bishops, each teaching
the same faith and practice
while duplicating the work of
the other in the same area
merely because a long time
ago somebody following the ig
norant oppressors of the race
in these churches committed
the sin of dissension and strife?
For all of this unnecessary ex
pense our impoverished people
have to pay.
If the number of oisnops oi
the various Negro Methodist
churches were reduced to
about twelve or fifteen, as they
should he, the amount of a hun
dred thousand or more now
necessary number coula^w]
used to maintain properly at
least one accredited college;
and what is now being raised
here and there to support va
rious struggling but starving
institutions kept alive by am
bitious bishops and preachers
could be saved to the people.
With this money diverted to a
more practical use the race
would be able to establish
some other things which would
serve as assets rather than as
liabilities.
I say liabilities, for practical
ly all of our denominational
schools which are bleeding the
people for the inadequate sup
port which they get are still
unable to do accredited work.
There are so many of them
that the one impoverishes the
other. Outstanding men of the
church, therefore, have to ac
quire their advanced education
by attending other schools in
the beginning or by taking ad
ditional training elsewhere af
ter learning all our denomina
tional schools can offer. J. W.
E. Bowen, R. R. Wright, Jr.,
Charles H. Wesley and W. Y.
Bell are cases in evidence.
By proper unification and or
ganization the Negro churches
can support one or two much
nppded universities of their
own. With the present arrange
ment of two or three in the
same area and sometimes as
many in one city there is no
chance for emerging from the
trying, poverty-stricken state.
To qualify for certification in
the professions the Negroes
must go to other schools,
where, although they acquire
the fundamentals, they learn
much about their “infenonty
to discourage them m their
struggle upward, . . .
Another A. M. E. minister
writes me that he has been
thrown out of his conference
for advocating certain reforms,
chief among which is the ehm
ination of the presiding elder,
whom he regards as an un
necessary interloper, coming
around periodiaclly to extort
a certain amount of money.
Adding what he exacts to that
which must be paid to the
bishon and other officers, this
'* * ' er finds that 90 per cent
pastors get only shout
cent commission on the
money they are required to
raise during the year. A pre
siding elder says, too, that he
has to press down on the pas
tors because others are driving
him, and if his churches an
swered all the calls upon his
district they would have to
raise about $6 a month for
each member. The poor preach
ers, then, says the complain
ant, can hardly get enough to
pay for the necessities of life,
find their churches can not give
much aid to other enterprises
for social uplift in the commu
nity. These men, therefore, are
crying for deliverance through
re-organization.
A fiery A. M. E. minister
would get rid of the bishops
altogether. He insists that
episcopacy is incompatible with
Methodism and that the found
ers of the sect never intended
to have it work out as it has.
lie says that it is superimposed
machinery brought over from
a worldly agency, and it will
always prove to be a corrupt
ing agency in the church.
In this sweeping proposal
Baptists will readily agree, for
they do not believe in too much
dictation as to what they
Should do, and would never ac
cept any plan of unification
which would bring them under
the rule of bishops. While the
Methodists have too much ot
the wrong sort of organization
the Baptists have practically
none of any kind and because
of their democratic tendencies
they do not want any. The
Baptists insist that although
«&h their large numb^s ihes^
m'ay not be able to accompffsfT
certain things because of dis
union they, nevertheless, es
cape the evil of being subject
to the authority of persons who
are often unprincipled and cor
rupt. and at the same time are
so strongly intrenched by poli
tics that they can not be re
moved. When charged! with
misconduct the accused in
gangster-like fashion, is white
washed by his co-workers who
must stand together or die, for
if one of the gang goes down,
ail will go.
It is unfortunate, however,
that Baptist preachers, as a
rule, hate the bishops. Instead
of hating the bishops they
should in Christian-like fash
ion, pray for them that they
may not extort too much from
the poor, that they may not
break up too many homes, and
that they may not produce il
legitimate children. In this way
the cause of the Lord woultf be
better served. But the Baptist
preacher, as a rule, does not
?ee this as his duty. He hates
the bishop because with an or
ganization behind him. the
bishop is a man of more influ
ence than one with nothing
but the support of one congre
gation. The Baptist minister
ha« so much prejudice against
Methodist polity that he can
not acept their system of do
ing things by organized meth
ods, that he, too, may have
that sort of prestige.
The Baptists unfortunately,
like disorganization, and conse
quently they work indirectly
to weaken themsleves and the
people. Wherever you find a
Baptist church, division is al
ways in sight or just out of
sight, for it will be more than
apt to appear that the church
has recently divided or it is
broken up into factions, and
there is some renegade minis
ter ready to lead them to a
separate altar for exploitation.
When I think of the procedure
of the Baptists I see the pic
ture set forth in my father’s
favorite hymn about the sheep
going astray and breaking the
fold of God, each wandering in
a different way, but all the
downward road.
Showing his antagonistic at
titude toward the Methodist
church, I recently heard a Bap
tist preacher make a contrast
of the “inviting situation in
his church” with what he con
sidered undesirable in the
Methodist. He deplored the
fact that the bishop has so
much authority, especially that
of assigning pastors to the
churches and thus controlling
the bread and butter of these
workers. “We do not have any
thing like that in the Baptist
Church,” he said, “because no
body can call a pastor for a
Baptist church but God, and
sometimes the church will not
let God do it.”
; The reform element in the
Methodist churches should not
Ibe trying to escape from all
authority, and Baptists should
not glory in the fact that they
are so disorganized as not to
have any supervision. If the
Negro ehurches are to be unit
ed that they may function
more efficiently in the uplift
cf the people they must have
a program, and to carry out a
program requires direction
?nd supervision. In the united
Church of tomorrow the bish
fcps and elders as now constitut
ed may not have any function,
but some sort of church admin
istration will be necessary.
Such supervision as will be re
quired, however, must not be
superimposed as it is at pres
ent. It must be provided for
according to the will of the
people rather than in keeping
with that of the politicians
who are now running the
church. The compensation al
lowed for services thus ren
dered must be determined by
the people.
The main trouble with the
Negro churches today is that
the small number of Methodist
congregations are overtaxed to
support a large number of pol
Baras sue^
by extortion, ‘while the large
numbers of Baptists are fail
ing to do their duty because of
being divided and kept apart
by unprincipled and ignorant
ministers who are holding the
people by weekly narcotic in
i'ections to u^» them as a means
to an end. If the churches were
united to eliminate this waste
andt corruption they could be
properly directed and super
vised at one-fifth of the pres
ent cost. Negro communities
would then have Something to
invest in providing for the
community welfare in business,
health and education.
It is not to the point to say
that the other leaders in the
community must win the peo
ple to their way of thinking
and doing instead of complain
ing about the domination of
the ministers. Our people have
not but so much capital which
can be invested since most of
what they make must be spent
for a living; and if they are so
misled as to waste practically
all of this in the functional and
sectarian duplication of church
es and religious administra
tions there will be nothing left
for other movements of impor
tance. Investigation shows
that this is the present plight
of the Negro. What are you
going to do about it?
LEADER URGES GO-OPERA
TION BETWEEN THE
RAGES
Rest' interests of Both De
mand It. Says Dr. Henry
Hngh Proctor
Athens, Ga., Aug. 26:—“The
future of the American Negro
lies under the guidance of his
own leaders in co-operation
with the better element of the
white Americans on the bedrock
principles of the Bible, the Con
stitution and the Flag,” de
clared Rev. Henry Hugh Proc
tor, of Brooklyn, N. Y., in an
address at the Community cen
ter here F’riday night.
Dr. Proctor, who is pastor of
the Naaarene Congregational
church, Brooklyn, spoke on
“Co-operation Between Races.”
He declared that co-operation
(Continued on page 4)
THOUGHTS
By Carolyn Dungee
BN? often do we manage to
ccnfait our “white sins,” evade
ceF am customs and domineer
oil? subordinates, hiding be
°HF. soc*a^ status, or some
otafir thin excuse or veil. Do
not misunderstand me to mean
‘jrT we acQuire a certain posi
t’OB or social status in order
to # these things, but then,
we|do do them more frequent
ly funder 'these circumstances
in we probably would if we
i mere “nobodys” or had
authonty or thinner ex
, e youth fails to touch his
feijnale companion’s arm when
crossing' the street, or to walk
orf the outside when escorting
hqr on the sidewalk, or get a
Chair when she enters a sitting
group. His excuse is “the.dou
^ standard’-—women want
hi have the same privileges to
smoke, wear boyish bobs,
drink and do all the other
things men do, therefore the
men are under no obligation to.
extend them the courtesies due
their sex.” This is no valid ex
cuse, One wrong does not war
rant another ; a gentleman will
be a gentleman always, under
fell circumstances and to every
one, whether she be a flapper,
“old fogey/’ or what not.
j The college student refuses
to accept certain jobs-,_jobs
that cart not be called “posi
tions”-—-jobs that bring one
“wages” rather then a “sala
ry,” because he is “above”
such Work. “Why,” he asks,
1‘sbduid he receive an educa
tion if he isn’t going to better
nis soCtST standing
frig?? He’s above the unedu-'
cated man and should not
stoop to certain labors. No one
advocates being satisfied with
the lower things in life, but
neither does one advocate suf
fering because one can’t find
the particular thing one feels
’s “just the thing for one of
my calibre.”
The parent trains his son to
attend Sunday School and re
main for church, while he him
self sits comfortably on his
porch and reads the comic
strip. In response to the child’s
innocent inquiry, “Why daddy
doesn’t go to church, yet makes
me go,” the father informs
him in heated terms that he
must go because his father said
go, and he must not question
his elders. Such a reply does
not satisfy the father’s con
science or sense of justice and
fairness, but the son must
obey because father says do so,
and the father can answer as
he pleases because his son can’t
argue or reason with him. That
father may claim to be train
ing his son the way that he
should go, so that when he is
grown he will not depart from
it, but he needs to realize that
he must train his child the
way he should go and go that
jway himself!
The preacher realizes that
his success depends to some
extent on his amiability among
his parishioners, so despite his
displeasures and disagreeabUe
ness at home, he always man
ages to wear that pious smile
and extend that cordial greet
ing to a parishioner or ac
quaintance, even if one of them
gives him the same displeas
ure which angered him at
home. Yet at home, he unre
lentingly gives vent to his
pent up, unpleasant disposi
tion. His amiableness is not
bestowed so abundantly on the
ones at home, but even after a
family storm, he succeeds in
immediately summoning forth
the said smile on the visitor.
People of common intelli
gence realize that a preacher
is as human as anyone else,
(Continued on page 4)
SABBATH SCHOOL CON
VENTION OF CAPE FEAR
PRESBYJTERY
• By MissAiley Mae Young
The 23rd annual, session of
the Sabbath School Contention
of District No. 1, Cape Fear
Presbytery, met at Timothy
Darling church, Oxford, N. C.,
Friday morning, July 31st,
1931.
After a stirring song and
praise service, delegates, sup
erintendents and ministers from
the various Sabbath schools
were enrolled. The welcome ad
dress was given by Mr. Thom
as Bullock, of Oxford. He gave
a very warm and cordial wel
come to the city homes and
everything else which Oxford
afforded, to make the stay a
pleasant one.
The response was given by
Miss Bettha Dunston, of Lou*
isburg. Miss Dunston stated
that to show our appreciation
of the warm welcome required}
responsive atitude by our ser
vice and co-operation.
Then followed the annual ad
dress by the President, Rev. H.
T. McFadden, of Louisburg.
He spoke on “The Undiscov
ered Things sof Life,” urging
each delegate to return to his
field and find something new to
present to the Sabbath
school, something new to keep
the Sabbath school fpil of life.
Next came the instruction
to delegates' and appointing of
vaMotfs committees.
Friday Afternoon
The afternoon song service
was conducted iby the Oxford
Tuxis Club, under the direction
of Mrs. W. G. Anderson. The
topic for discussion was “The
High School Student in the
Sunday School.” Dr. J. A. Sav
age, of Albion Academy, led
the discussion, after . which
other members of the Conven
hi *
cussion. Some of the main
points were:
1. Influence others to ac
cept Christ and join the
church.
2. Help purchase supplies.
3. Increase attendance.
4. Give High School students
responsible places.
Many others expressed them
selves very freely on this top
ic.
Friday Night
This session consisted of a
demonstration of the Vacation
Bible School and an address
by Dr. E. E. Toney, of Oxford,
N. C. The demonstration was
in charge of Rev. W. G. Ander
son* of Oxford. First in order
the processional was played by
Mrs. Norman, of Mary Potter
School. At this time Rev. An
derson ga^e the origin and pur
pose of the Vacation School,
followed by singing: “Onward,
Christian Soldiers.” The dem
onstrations were as follows:
1. Opening Period, Rev. W.
G. Anderson, Oxford.
2. Junior Group, Bible Pe
riod, Miss Ailey M. Young,
Wake Forest.
3. Beginners’ Memory Peri
od, Miss Cornelia Green, Ox
ford.
4, Intermediates’ Memory
Period, Miss Lillian Ancrum,
Raleigh.
5. Group Play Period, Miss
Madie White, Louisburg.
This work seemed very help
ful and suggestive to the mem
bers of the Convention.
Dr. Toney in his address
told the Convention that the
work of the Sabbath School is
to build up a Christian person
ality. All selfishness must be
discarded and a spirit of love
cultivated Examples of unself
ishness were given in the lifs
of Saul, also David Livingstone.
A s an example of love Jesus
teaches us to love even our en
emies. In his conclusion he
urged the delegates to returr
to their fields and develop such
personalities as will enable
them to live useful and helpfu
lives.. . .
Saturday Morning
After a brief song service
the following business was
transacted:
1. Report of Sunday schools.
2. Report of Synodical dele
gat*.
% Report of Treasurer.
4. Election of officers.
Miss Cornelia Green, of Ox
ford, was elected delegate to
the School of Methods which
nieets at Albion Academy.
At this time Mr. George R.
]\&rsh. Sunday School Mission
ary, made a few remarks. He
"poke mainly of the three types
of Vacation Church Schools,
working to make our Sunday
schools more interesting, and
suggested the organization of
the Junior School of Methods
an our district.
Saturday Afternoon
On Saturday afternoon mem
' ers of the Convention assem
bled on the campus of Mary
Potter School for a period of
amusement and recreation. Re
freshments were served and an
enjoyable afternoon was spent
by all.
Sunday Morning
A Model Sunday School was
conducted at 10 o’clock by
Suit. TS. E. Toney and Mr. Geo.
Marsh.
The morning service btegan
at 11 o’clock. The music which
war very soul-stirring and ap
propriate was rendered by the
local church choir.
The annual sermon was
preached by Rev'. J. W. Smith,
of Raleigh. The sermon was
taken from Luke 16:9, the sub
ject being “Learning Prom
the Children of this World.”
His main points were:
1. Set up Standards of Hu
manity.
?.. Failure comes from be
ing unjust and unfaithful.
?. Place sufficient energy and
wisdom" behind anything we
wish to accomplish.
4. The purpose of the
church is to get men and wo
vhei" to 'worship QodHbut eer
tain attractions must be placed
therein.
The unjust steward was able
to meet the requirements
because he stuck to his pur
rose. Rev. Smith was at his
l est. He held the interest of
his hearers throughout the eri
i’re discourse.
Sunday Afternoon
The song service was in
charge of Miss Lillian Ancrum,
of Raleigh The topic for dis
cussion was “Standard Forms
of Sunday School Worship,”
led by Prof. A. L. Young, Wake
Forest. His main points were:
1 Adapt a practical form to
the Sunday school.
2. Consider ability of co
workers to outline suitable
3. Work of Superintendent
r nd workers to outline suitable
^orm. Others made further re
marks and suggestions on the
topic.
The next phase of the meet
ing was a short program ren
dered by members of the Con
vention and local talent.
1. Music, Sunday School del
egates.
2. Prayer, Rev. J. W. Smith,
Raleigh.
3. Music, Sunday school del
4. Reading, People Will
Talk, Miss Bertha Dunston,
Louisburg.
5. Solo, My Task, Miss
Scott, Oxford.
6. Dunibar Reading, Temp
tation, Miss Ailey Mae Young,
Wake Forest.
7. Recitation, Miss Corne
lia Green. Oxford.
8. Music, Sunday School del
egates.
9. Dunbar Reading, In The
Morning, Miss Julia Crump;
Raleigh. .
10. Pageant, Beauty of the
Earth, local talent.
Following this an inspira
tional address was given by
Prof J. H. Carney, Franklin
ton. His address was short and
pointed. Mr. Carney spoke of
“America’s Greatest Need.”
He said that America is calling
' for men who are true, strong,
, faithful, patriotic and who
; chow a willingness to work.
(Continued on page 4)