The Negro stands to-day upon an eminence that overlooks more
than two decades, spent in efforts to ameliorate the condition
of seven million mmortal souls; by opening before their hitherto
dark and cheerless lives, possibilities of development into a
perfect and symmetrical manhood and womanhood.
The retrospect presents to us a picture of moral degradation--a
logical sequence of slavery; mental gloom, unpenetrated by the
faintest ray of intellectual light; souls, [out of which should
flow the holiest and best forces of life] belitled in capacity;
warped in sentiment and lowered in instinct, until the distinction
between moral right and wrong had nearly become extinct.
Absolutely sunk in the lowest depths of a poverty which reduced
them to objects of charity and stood, as an impregnable barrier,
in their way to speedy advancement, in all those qualities that
make the useful citizen, with every influence of the church,
state and social life, opposed their to progress in an enjoyment
of the blessings of liberty, and like some evil genius,
forever haunting them with the idea, that their future must be
one of subserviency to the "superior race,"
Hated and oppressed by the combined wisdom, wealth and statemanship
of a mighty confederacy; watched and
criticised--their mistakes strongly magnified by those who fain
would write destruction upon the emancipation; they were expected
to rise from this condition.
The idea of giving to the newly enfranchised a sound, practical
education was considered at the dawn of freedom, an easy solution
of what, as an unsolved problem, threatened the perpetuity of
republican institutions.
Within a year from the firing on Sumpter benevolent and farsighted
northern friends had established schools, from
Washington to the Gulf of Mexico, which became centres of light,
penetrating the darkness and scattering the blessings of an enlightened
manhood far and wide.
The history of the world cannot produce a more affecting spectacle
than the growth of this mighty Christian philanthropy which in
beginng amid the din of battle has steadily marched on through
every opposing influence, and lifted a race from weakness to
strength, from poverty to wealth, from moral and intellectual
nonentity to place power among the nations of the earth.
Dr. Haygood in "Our Brother in Black" says--"I
have seen the Negroes in their religious moods, in their most
deathlike trances and in their wildest outbreaks of excitement.
In the reality of religion among them I have the most entire
confidence, nor can I ever doubt it while religion is a reality
to me.
Their notions may be in some things crude their conceptions
of truth realistic, sometimes to a painful, sometimes to a grotesque
degree. They may be more emotional than ethical. They may show
many imperfections in their religious development: nevertheless
their religion is their most striking and important, their strongest
and most formative, characteristic.
They are more remarkable here than anywhere else; their religion
has had more to do in shaping their better character in this
country than any other influence; it will most determine what
they are to become in their future development.
No man whatever his personal relations to the subject, who
seeks to understand these people, can afford to overlook or undervalue
their religious history and character. Whatever the student of
their history may believe on the subject of religion in general,
and of their religion in particular, this is certain--it is most
real to them. To them God is a reality. So is heaven, hell
and the judgement day.
Their churches are the centres of their social and religious
life.
The hope of the African race in this country is largely in
its pulpit. The school house and the newspaper have not substituted
the pulpit, as a throne of spiritual power, in any Christian
nation.
In studying the religious characteristics of the Negroes one
who is informed and is only concerned about facts--leaving his
theories and pet plans of church work to take care of themselves,
will be impressed with the power of their ecclesiastical organizations.
Whether the Negro church leaders have an instinct for government
I know not, but this I know, they hold together well. They are
devoted to their churches. There is not simply individual enthusiasm
but a certain esprit in the congregations that might well be
the envy and despair of many a white pastor. They go their length
for their churches."
But the prospect shows improvement religiously. The emotional
as opposed to the rational element in the Negro's religion is
fast becoming a thing of the past. The pew is loud, continuous
and universal in its demand for an educated pulpit--one that
unites to deep piety a mind well trained; that makes Christ the
centre of all its preaching; that aims to awaken in the people,
holy aspirations and untiring zeal, to the end, that the kingdoms
of this world may become the kingdoms of our Lordand his Christ.
Morally, we are improving. This element of progress is necessarily
slow; its opposition is mighty and deep-rooted; it must eliminate
the evil habits of generations.
No one who knows the Southern Negro and compare the low moral
status in which freedom found him, with his present morality,
can deny that his progress has been stupendous.
Go to his home and there you will find a pure moral atmosphere,
supplemented by that taste and refinement which is an outgrowth
of right living.
Go to the schools, look into the bright intelligent faces
of the pupils and see the marks of refinement, in dress and decorum,
which are the consequences of proper home training.
Mankind is imitative, the Negro is pre-eminently so. Throw
him in a healthy moral atmosphere and he will imbibe the salutary
influence and reproduce it in his home.
Since emancipation, under the most dispiriting circumstances
he has made rapid and unparalleled improvement in morals; and
if this state has attained against countless and multi-form adversities,
to what moral heights may he not ascend in the next twenty years,
with the refining and elevating influence of the church, the
home and the schools as agencies in
promoting this great end.
The Negro is pre-eminently benevolent. He contributes to missions,
education and every phrase of Christian work.
He gives for the endowment of educational institutions for
the erection of public buildings; for the establishment of schools
of art and science; for the creation of funds, intended to be
used in perpetuating the memory of statesmen and philanthropists;
and for the construction of costly and magnificent temples in
which to worship God.
His benevolence is one of the most positive qualities in his
religion. His profession and practice may be as far apart as
the polar regions, but when it comes to pure, simple benevolence
he is axample worthy the emulation of all men.
The Negro is a church builder; out of his meagre capital,
he builds churches which in architectural beauty and costliness
of material will vie with any of the superior race.
Millions of dollars have been expended on the last two decades
among all denominations of color, for the erection of church
edifices. Is this not an evidence of his religious zeal end benevolence?
The rapidity with which he secures funds for the building
of churches is astonishing.
No system of taxation, as a means of securing his contributions
or developing his benevolence, is necessary.
The foundation of his benevolence is ever full; its streams
flow spontaneously. He has a sympathetic nature and loves to
contribute towards the amelioration of his fellow-man's condition.
In view of these facts we are safe in saying his religious
status, is exceedingly encouraging.
Full
text (Library of Congress/African-American Perspectives: Pamphlets
from the Daniel A.P.Murray Collection, 1818-1907)
