The Journal of Negro History, Volume 7, 1922

When the Negroes in the white Baptist churches of the South became very numerous, services for their special benefit were held in the church edifices, usually in the afternoon, by the pastor and other persons who felt a deep interest in them. In these meetings the colored members of the church not only enjoyed the freedom of the place for the time being, but often listened with great satisfaction to the exhortations of one or more of their own brethren who spoke by permission from the floor and not from the pulpit platform. These Negro exhorters were encouraged to exercise a measure of spiritual oversight in the midst of their brethren and so help the church and pastor in caring for the flock. The segregated group, in a separate church edifice, meeting for worship at the same hours as the parent body, gave rise to the separate church altogether, with a white ministry. In this way many of the largest and most progressive Negro Baptist churches of the South had their beginnings amid the vicissitudes of life peculiar to a land of human bondage. The African Baptist Church of Richmond, Virginia, under the direction of Dr. Robert Ryland, the white president of Richmond College, is a case in evidence.

Still another type of Negro Baptist church arose where there was no parent church of white persons in control of the offspring. There were churches of this character in Virginia, Georgia, South Carolina, the British West Indies, Canada, and in far-off Africa, before the close of the eighteenth century. In these churches the members were of the black race. In Virginia and in Georgia churches of this class as well as others were admitted to membership in the oldest and best white Baptist associations, in which they at one time were given considerable attention.19 It is worthy of note that Negro Baptist churches of this type were the first Negro Baptist churches in all the land and preceded by many years the first Negro churches of other denominations in America.

These churches, moreover, soon established themselves in spite of opposition, for they were accepted by the Baptist associations. The Negro Baptist Church organized at Silver Bluff, South Carolina, in 1773 or 1775, probably had no such connection, nor did that of George Liele in Savannah, established not long thereafter; but the Negro Baptist Church of Williamsburg, Virginia, sought membership in the Dover Association in 1791 and was accepted. This church, according to John W. Cromwell, who is himself a Methodist, was founded in the year 1776. In 1815 the Gillfield Baptist Church, of Petersburg, Virginia, a Negro congregation, united with the Portsmouth Association, an organization of white Baptists. Shortly after doing so this church invited the association to hold its approaching annual meeting with the Gillfield Baptist Church. The "invitation was accepted and the church appointed a committee to rent stables and to buy feed for the delegates' horses." Richard Kennard, from whose church record we quote, adds: "A committee was also appointed to furnish blacking and brushes with which to clean the delegates' boots and shoes, and to see to the general comfort of the delegates." We agree with Mr. Kennard in the reflection: "At that age there did not seem to be as much prejudice among Christians or as much separation as since."20

The second step in the development was that of expansion abroad. There had been planted Negro Baptist churches, like the First African Baptist Church of Augusta, Georgia, in 1793, and Amos's Church at New Providence, Bahama Islands, British West Indies, in 1788. George Liele carried the work of the Baptists into Jamaica in 1784; and David George extended it to Nova Scotia and New Brunswick and finally into Sierra Leone about the same time. In this connection it may be remarked that because a Baptist church can arise and continue to exist as a self-originating, self-governing body without any consent or approval from without, the work of the denomination rapidly expanded. White ministers fully ordained to the ministry Negro Baptists, Negro Episcopalians and Negro Presbyterians and inducted them into pastorates, at a time when the Methodist Episcopal Church in America was not at first inclined to do so. This denomination, therefore, brought about that condition which resulted in the setting up of an independent African Methodist denomination under Peter Spencer in 1812, of another under Richard Allen in 1816, and still another under James Varick in 1820.

It should be remarked, moreover, that all Negro Baptist churches, except those in the South, which came out of white churches during slavery, had Negro pastors. Yet whatever their differences, Negro Baptists and white Baptists in America constituted one family until after the Civil War. Indeed there has never been any formal separation of the two groups. Each has simply followed the race instinct, in an age of freedom, while the one group cooperates with the other, North and South.

There were Negro Baptist churches in the South for more than a quarter of a century before they began to be constituted in the North, and about a half century before the first church of the kind was planted in the West. When in 1805, moreover, the first African Baptist church was organized at Boston, Massachusetts, it was not only the first Negro Baptist church in the North, but was also the only independent Negro church north except the St. Thomas Episcopal Church of Philadelphia, which had a Negro rector. The Boston African Baptist church had for its pastor a Negro, the Rev. Thomas Paul, a man of such intelligence and piety, such commanding presence and pleasing address, that pulpits everywhere in Massachusetts and in his native State of New Hampshire, were open to him, both before and after he became a minister in that city.

In the course of time Negro Baptist churches tended to associate among themselves, as they developed power independently of the white churches. There were in the South during the Negro's enslavement, however, no Negro Baptist associations which embraced their churches in any State or in any considerable part of a State; for all Negro Baptist churches were associated with white Baptist churches in the South. The "Richmond African Baptist Missionary Society," which was constituted at Richmond, Virginia, in 1815, was no exception to the rule. Lott Cary,21 the chief spirit in that organization, and Mr. William Crane, a white merchant, its corresponding secretary, were members of the same church—not a Negro Baptist church, for there was no organization of the kind in Richmond at the time. Lott Cary was converted under the preaching of a white pastor. At the hands of that white pastor he was baptized, into the fellowship of the white church of which that pastor was the spiritual leader Lott Cary was received, and from that white church, the First Baptist Church of Richmond, Virginia, Lott Cary went to plant the standard of Christ on the shores of Africa.

Negro Baptist associations in this country were the achievements of free men on free soil. The Providence Association of Ohio, organized in 1833, and the Wood River Association of Illinois, organized in 1838, led the way. The colored Baptist churches of the North and East organized in 1840, and the abolition of slavery as an American institution resulted in the nation-wide formation of Negro churches, local associations, State conventions, and larger groups. In 1866 a national convention which merged the forces of the North and South, the East and West, under the significant name, "The Consolidated American Baptist Missionary Convention," was organized. Its chief work was in the South and confined to the period of Reconstruction. In 1873 the West revived its organization under the name, "The Baptist General Association of the Western States and Territories," and the Northern churches did likewise in 1875 in the formation of "The New England Baptist Missionary Society." Each enlarged its borders until the two embraced the greater part of the whole country. In 1880 the Negro Baptists of the country formed their first national society to do work in foreign lands exclusively. The organization constituted at this time took the name, "The Baptist Foreign Mission Convention of the United States."

In 1886, at St. Louis, Missouri, the National Baptist Convention was formed, and the work of this organization was subsequently so modified that in it is unified all the national and international church work in which Negro Baptists of America were engaged. These efforts toward organization, however, were not altogether satisfactory, for the Baptists soon developed a factional struggle in regard to the question as to independent action or cooperation with the American Baptist Foreign Mission Society and the American Baptist Home Mission Society. In 1897, in the Shiloh Baptist Church, Washington, D. C., the Lott Cary Baptist Foreign Missionary Convention was formed by certain churches in the Atlantic States which looked with disfavor on the independent mission work as conducted by the Foreign Mission Board of the National Baptist Convention. Composed chiefly of men and women who were educated in the schools of the American Baptist Home Mission Society, this organization has from the first cooperated with Northern Baptists in the prosecution of its work.

At Chicago in 1915 there arose a more serious division in the forces of the National Baptist Convention as the result of differences of opinion in regard to the ownership of the Convention in the lands and chattels of its Publishing Board. As a result of these differences there have developed two groups of colored Baptists in this country, engaged in similar work, and each claims to be the National Baptist Convention—the original and only National Baptist Convention of Negro Baptists in America.

One of the results of the association of Negro churches has been education. Negro Baptists in a land of slavery were not supposed to be versed in the knowledge of books. But inasmuch as master and slave were instructed out of the same inspired writings Sabbath after Sabbath, the slave quite frequently was as familiar with the Bible as his master. Ignorance and illiteracy are not one and the same thing. An unlettered people may be learned in the word of God, and being made wise unto salvation, may present to the world no mean type of Christian life. Apart from the knowledge received through the regular preaching of the gospel by the best preachers of the Southland, it was not unlawful to impart verbal instruction to slaves, in Sunday-school exercises and, under other circumstances, in regard to any number of things which have to do with conduct and character and human comfort, so long as nothing was said to endanger the institution of slavery. But some Baptists appear to have given some measure of literary training to Negroes attached to their churches. Andrew Bryan, in one of his letters to Dr. John Rippon of London, England, in 1800, speaks of the fact that certain white friends in Savannah, Georgia, had purchased a man of color of many excellent qualities, the Rev. Henry Francis, and had given him his freedom that he might be a teacher to his people. Bryan himself then opened a school for the slaves on his plantation outside of Savannah. George Liele established a school in connection with his church in Jamaica, hoping to develop the minds of his communicants that he might properly edify their souls.

The First Baptist Church (white), Richmond, Virginia, moreover, conducted a school for the literary training and instruction of its Negro members. For several years Lott Cary was a student in this institution. The church at Williamsburg, Virginia, which was a Negro Baptist church from its beginning, that is, from 1776, must have done something for education, for it kept correct church records, in the handwriting of its own members. Many of the Negro Baptist preachers of the South, moreover, obtained some degree of scholarship by private instruction and so won the respect of the people among whom they lived. The close of the Civil War brought together a group of scholarly men, from the North and West, men of purpose and consecration, preachers of great power who were an inspiration to their less cultured and less scholarly brethren in the South, and these invaded our Southland to help forward the new order of things in the churches as well as in civil life.

To-day the Negro Baptists of America have more than 20,000 churches, with about two and a half million members and church property valued at more than forty million dollars. They are conducting orphan schools, homes for the aged poor, and institutions of learning, and are as zealous as ever in sending the gospel to people in foreign lands. Great has been the progress of Negro Baptists in America, but that progress was due in very great measure to Northern philanthropy during a quarter of a century after the Civil War and is promoted also to-day by the good will of Southern Baptists who have put at the disposal of Negro Baptists in the South thousands of dollars. But the greatest glory of Negro Baptists is the spirit of self-help and heroic sacrifice in the endeavor to help others, and that spirit is now everywhere prevalent.

Walter H. Brooks

EARLY NEGRO EDUCATION IN WEST VIRGINIA

The early education of the Negro in West Virginia falls in three periods.22 During the first period, it was largely restricted to such efforts as benevolent whites were disposed to make in behalf of those Negroes who had served them acceptably as slaves. This period, therefore, antedates the emancipation of the Negroes. Because of the scarcity of the slave population of Western Virginia, the 14,000 slaves scattered among the mountainous counties came into helpful contact with their masters, among whom the institution never lost its patriarchal aspect. Although it was both unlawful and in some parts of West Virginia unpopular to instruct Negroes, these masters, a law unto themselves, undertook to impart to these bondmen some modicum of knowledge. Upon the actual emancipation in 1865, when all restraint in this respect was abrogated, benevolent white persons, moved with compassion because of the benighted condition of Negroes, volunteered to offer them instruction. The first teachers of the Negroes in West Virginia, then, were white persons. The Negroes of Jefferson, Greenbrier, Monroe, Summers, Kanawha, Mason, and Wood counties still point with pride to these white friends, who by their indefatigable work as teachers blazed the way in a field which to Negroes had been forbidden.

During the next period there came into these same parts the Union soldier, followed and sometimes accompanied by the missionary teachers sent out by the Freedmen's Relief Commissions of the North and by the Freedmen's Bureau. The efforts of the Union soldier could not be crowned with signal success for the reason that they were sporadic and this volunteer was not in every case well prepared for such service. The greatest impetus was given the cause when missionary teachers appeared in the State. Having the spirit of sacrifice which characterized the apostles of old, they endured the hardships resulting from social proscription and crude environment. With the funds which they secured from the agencies which they represented and which they could raise among the poor freedmen and their few sympathetic white friends, these teachers of the new day built or rented shanty-like school-houses in which they proclaimed the power of education as the great leverage by which the recently emancipated race could toil up to a position of recognition in this republic. The educational achievements of this class of teachers were significant, not so much because of the actual instruction given, but rather on account of the inspiration which set the whole body of Negroes throughout the State thinking and working to secure to themselves every facility for education vouchsafed to the most highly favored element of our population.

The third period in the early education of Negroes in West Virginia was reached when these pioneer teachers had wrought well enough to enable the Negroes to help themselves. Because of the rapid development of this industrial State and the consequent influx of Negroes from other commonwealths, however, the number of Negro teachers produced on the ground proved inadequate to the demand for instructors among the increasing and expanding Negro population of West Virginia. There went out to the other States the call for help, which was answered largely by workers from Virginia, Maryland, and Ohio. Virginia did not have many workers to spare, but from Baltimore, where, because of the liberal attitude of the whites toward the education of Negroes prior to the Civil War, a considerable group of Negroes had been trained, came a much larger number of volunteers. From Ohio, however, came as many as were obtained from both Virginia and Maryland, for the reason that, although the Negroes were early permitted to attend school in Ohio, race prejudice had not sufficiently diminished to permit them to instruct white persons in public schools. Looking out for a new field, their eyes quickly fell on the waiting harvest across the Ohio in West Virginia. Some of these workers from adjacent States, moreover, served the people not only as teachers but also as ministers of the gospel. They were largely instrumental in establishing practically all of the Methodist and Baptist churches in the State, and while they taught school during the week, they inspired and edified their congregations on Sunday.

The beginning of the education of the Negroes in West Virginia at public expense was delayed inasmuch as its first constitution, although it made provisions for free schools, did not extend the facilities of the same to the freedmen. In the report of the State Superintendent of Public Schools in 1864, therefore, he complained that the Negroes had been too long and too mercilessly deprived of this privilege. "I regret to report," said he, "that there are not schools for the children of this portion of our citizens; as the law stands I fear they will be compelled to remain in ignorance. I commend them to the favorable notice of the legislature."23

In 1866, therefore, the legislature enacted a law providing for the establishing of public schools for Negroes between the ages of six and twenty-one years. These schools had to maintain an average attendance of sixteen pupils or be closed. As Negro communities were not very large and the number of such children small, some of them scattered throughout the State were denied the opportunity to acquire an education. This law, therefore, was amended in 1867 so as to authorize local boards of education to establish a school whenever there were more than fifteen Negro children between the ages of six and twenty-one.24

The attitude of the State approved separation of the two races in the schools, but the first two laws bearing on Negro schools did not make this point clear. Upon revising the constitution in 1872, therefore, it was specifically provided that whites and blacks should not be taught in the same school.25 Thereafter, however, the whites and blacks sometimes used the same school-houses. As the term consisted of only four months of twenty-two school days each, the whites would open school in September and vacate by Christmas, when the Negroes would take charge.

No further changes were made in the school law until 1899, when it was amended to the effect that the trustees in certain districts should establish one or more primary schools for Negro children between the ages of six and twenty-one years, and that said members of boards of education should establish such Negro schools whenever there were at least ten Negro pupils who resided in their district, and for a smaller number, if it were possible to do so.26 This gave impetus to the movement for more intensive education among Negroes throughout their communities. Often Negro children in groups of only four or five were thus trained in the backward districts, where they received sufficient inspiration to come to larger schools for more systematic training.

The First Efforts in Northern West Virginia

Parkersburg enjoys the distinction of having established in this State the first school for Negroes supported by private funds. Having a desire to provide for their children the facilities of education long since denied to members of their race, a group of progressive Negroes met in Parkersburg in January, 1862, to translate their idea into action. Among these persons were Robert Thomas, Lafayette Wilson, William Sargent, R. W. Simmons, Charles Hicks, William Smith, and Matthew Thomas. They organized a board, which adopted a constitution and by-laws by which they were to be governed in carrying out this plan. They then proceeded to establish a subscription school requiring a tuition fee of one dollar a month of those who were able to pay; but poorer children were admitted free of charge. At this time there was a certain stigma attached to the idea of educating one's children at the expense of others or at the expense of the commonwealth. Persons able to pay for the instruction of their children were, therefore, willing to do so that they might not have a reputation for dependency or delinquency.27

The teachers first employed in Parkersburg were Sarah Trotter and Pocahontas Simmons, persons of color and Rev. S. E. Colburn, a white man. The number of pupils enrolled in the first year approached forty. To encourage Negroes in that city to avail themselves of their opportunity for their enlightenment, these teachers moved among the people from time to time, pointing out the necessity for more extensive preparation to discharge the functions of citizenship then devolving upon Negroes in their new State of freedom after the Civil War.28

Parkersburg enjoys also the distinction of having established the first free school for Negroes in the South. The work of the school organization of 1862 had been so well done that it was easily possible to interest school officials in the extension of school privileges to Negroes. The Parkersburg Weekly Times of June 7, 1866, carried a notice to the effect that the first public free school for the Negro children of the city of Parkersburg, West Virginia, had been opened in the school ward lately removed. "All colored children over six years of age and under twenty-one, as the law directs," continued the editor, "are at liberty to attend and are requested to do so." Rev. S. E. Colburn was the teacher. The private school then came to an end.29

It does not appear that the Reverend Mr. Colburn remained for a long time in this school, for at the close of the session in 1866 we have a record of an exhibition in Bank Hall under the charge of T. J. Ferguson. Ferguson was a versatile character among the Negroes at that time, participating extensively in politics during the reconstruction period, and contending for the enlargement of freedom and opportunity for their race. The next man of consequence after Ferguson was J. L. Camp, who served the system for eleven years. He passed among his people as a man of high character, and is remembered today as one of the most successful and inspiring workers to toil among the lowly in West Virginia. The Negro schools could then be turned over to teachers of the race who, having availed themselves of the opportunities for education, had become equipped for service among their own people. With the further organization of the public school system of Parkersburg, the Negro school was brought under the direction of the local superintendent of schools and given the same sort of instruction and inspection as that provided for the white schools. In the course of time the work developed from a primary into an intermediate and then into a grammar school.

Parkersburg is unique again, moreover, in having the first high school for Negroes in the State. This advanced phase of public school work was added in 1885, and the first class was graduated in 1887. For a number of years the Negro schools were housed in a frame building of two rooms, which was somewhat enlarged in 1883. This, moreover, has been followed by the erection of a brick structure with the modern conveniences for public schools, facilitating especially high school instruction, which under former conditions was handicapped. A new building known as the Sumner High School was constructed there in 1886, and A. W. Pegues, a graduate of the Richmond Institute, was made its first principal. He showed himself a studious man of intellectual bearing, but after serving in Parkersburg one year he resigned to accept a chair in Shaw University in North Carolina. He has since been made the head of the Deaf and Dumb Asylum of that State.30