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The Educated Negro Leaves the Masses

One of the most striking evidences of the failure of higher education among Negroes is their estrangement from the masses, the very people upon whom they must eventually count for carrying out a program of progress. Of this the Negro churches supply the most striking illustration. The large majority of Negro communicants still belong to these churches, but the more education the Negroes undergo the less comfort they seem to find in these evangelical groups. These churches do not measure up to the standard set by the university preachers of the Northern centers of learning. Most Negroes returning as finished products from such institutions, then, are forever lost to the popular Negro churches. The un-churched of this class do not become members of such congregations, and those who have thus connected themselves remain chiefly for political or personal reasons and tend to become communicants in name only.

The Negro church, however, although not a shadow of what it ought to be, is the great asset of the race. It is a part of the capital that the race must invest to make its future. The Negro church, has taken the lead in education in the schools of the race, it has supplied a forum for the thought of the “highly educated” Negro, it has originated a large portion of the business controlled by Negroes, and in many cases it has made it possible for Negro professional men to exist. It is unfortunate, then, that these classes do not do more to develop the institution. In thus neglecting it they are throwing away what they have, to obtain something which they think they need. In many respects, then, the Negro church during recent generations has become corrupt. It could be improved, but those Negroes who can help the institution have deserted it to exploiters, grafters, and libertines. The “highly educated” Negroes have turned away from the people in the churches, and the gap between the masses and the “talented tenth” is rapidly widening.

Of this many examples may be cited. When the author recently attended in Washington, D. C., one of the popular Negro churches with a membership of several thousand he saw a striking case in evidence. While sitting there he thought of what a power this group could become under the honest leadership of intelligent men and women. Social uplift, business, public welfare—all have their possibilities there if a score or more of our “highly educated” Negroes would work with these people at that center. Looking carefully throughout the audience for such persons, however, he recognized only two college graduates, Kelly Miller and himself; but the former had come to receive from the church a donation to the Community Chest, and the author had come according to appointment to make an appeal in behalf of Miss Nannie H. Burroughs’ school. Neither one had manifested any interest in that particular church. This is the way most of them receive attention from our “talented tenth.”

Some “highly educated” Negroes say that they have not lost their interest in religion, that they have gone into churches with a more intellectual atmosphere in keeping with their new thoughts and aspirations. And then there is a sort of contagious fever which takes away from the churches of their youth others of less formal education. Talking with a friend from Alabama, the other day, the author found out that after her father had died and she had moved to Washington she forsook the Baptist church in which he had been a prominent worker and joined a ritualistic church which is more fashionable.

Such a change of faith is all right in a sense, for no sensible person today would dare to make an argument in favor of any particular religion. Religion is but religion, if the people live up to the faith they profess. What is said here with respect to the popular churches of Negroes, which happen to be chiefly Methodist and Baptist, would hold also if they were mainly Catholic and Episcopal, provided the large majority of Negroes belonged to those churches. The point here is that the ritualistic churches into which these Negroes have gone do not touch the masses, and they show no promising future for racial development. Such institutions are controlled by those who offer the Negroes only limited opportunity and then sometimes on the condition that they be segregated in the court of the gentiles outside of the temple of Jehovah.

How an “educated Negro” can thus leave the church of his people and accept such Jim Crowism has always been a puzzle. He cannot be a thinking man. It may be a sort of slave psychology which causes this preference for the leadership of the oppressor. The excuse sometimes given for seeking such religious leadership is that the Negro evangelical churches are “fogy,” but a thinking man would rather be behind the times and have his self-respect than compromise his manhood by accepting segregation. They say that in some of the Negro churches bishoprics are actually bought, but it is better for the Negro to belong to a church where one can secure a bishopric by purchase than be a member of one which would deny the promotion on account of color.

With respect to developing the masses, then, the Negro race has lost ground in recent years. In 1880 when the Negroes had begun to make themselves felt in teaching, the attitude of the leaders was different from what it is today. At that time men went off to school to prepare themselves for the uplift of a downtrodden people. In our time too many Negroes go to school to memorize certain facts to pass examinations for jobs. After they obtain these positions they pay little attention to humanity. This attitude of the “educated Negro” toward the masses results partly from the general trend of all persons toward selfishness, but it works more disastrously among the Negroes than among the whites because the lower classes of the latter have had so much more opportunity.

For some time the author has been making a special study of the Negroes in the City of Washington to compare their condition of today with that of the past. Now although the “highly educated” Negroes of the District of Columbia have multiplied and apparently are in better circumstances than ever, the masses show almost as much backwardness as they did in 1880. Sometimes you find as many as two or three store-front churches in a single block where Negroes indulge in heathen-like practices which could hardly be equaled in the jungle. The Negroes in Africa have not descended to such depths. Although born and brought up in the Black Belt of the South the author never saw such idolatrous tendencies as he has seen under the dome of the Capitol.

Such conditions show that the undeveloped Negro has been abandoned by those who should help him. The educated white man, said an observer recently, differs from the “educated Negro” who so readily forsakes the belated element of his race. When a white man sees persons of his own race trending downward to a level of disgrace he does not rest until he works out some plan to lift such unfortunates to higher ground; but the Negro forgets the delinquents of his race and goes his way to feather his own nest, as he has done in leaving the masses in the popular churches.

This is sad indeed, for the Negro church is the only institution the race controls. With the exception of the feeble efforts of a few all but starved-out institutions, the education of the Negroes is controlled by the other element; and save the dramatization of practical education by Booker T. Washington, Negroes have not influenced the system at all in America. In business, the lack of capital, credit, and experience has prevented large undertakings to accumulate the wealth necessary for the ease and comfort essential to higher culture.

In the church, however, the Negro has had sufficient freedom to develop this institution in his own way; but he has failed to do so. His religion is merely a loan from the whites who have enslaved and segregated the Negroes; and the organization, though largely an independent Negro institution is dominated by the thought of the oppressors of the race. The “educated” Negro minister is so trained as to drift away from the masses and the illiterate preachers into whose hands the people inevitably fall are unable to develop a doctrine and procedure of their own. The dominant thought is to make use of the dogma of the whites as means to an end. Whether the system is what it should be or not it serves the purpose.

In chameleon-like fashion the Negro has taken up almost everything religious which has come along instead of thinking for himself. The English split off from the Catholics because Henry VIII had difficulty in getting sanction from the Church to satisfy his lust for amorous women, and Negroes went with this ilk, singing “God save the King.” Others later said the thing necessary is baptism by immersion; and the Negroes joined them as Baptists.

Another circle of promoters next said we must have a new method of doing things and we shall call ourselves Methodists; and the Negroes, then, embraced that faith. The Methodists and Baptists split up further on account of the custom of holding slaves; and the Negroes arrayed themselves on the respective sides. The religious agitators divided still more on questions beyond human power to understand; and the Negroes started out in similar fashion to imitate them.

For example, thirty of the two hundred and thirteen religious bodies reported in 1926 were exclusively Negro, while thirty which were primarily white denominations had one or more Negro churches among their number. In other words, Negroes have gone into practically all sects established by the whites; and, in addition to these, they have established thirty of their own to give the system further complication and subdivision. The situation in these churches is aggravated, too, by having too many ministers and about five times as many supervisory officials as a church embracing all Negro communicants would actually need. All of the Negro Methodists in the world, if united, would not need more than twelve bishops, and these would have time to direct the affairs of both Methodists and Baptists in a united church. There is no need for 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 ignorant oppressors of the race in these churches committed the sin of dissension and strife. For all of this unnecessary expense impoverished Negroes have to pay.

The “theology” of “foreigners,” too, is the important factor in this disunion of churches and the burden which they impose on an unenlightened people. Theologians have been the “bane of bliss and source of woe.” While bringing the joy of conquest to their own camp they have confused the world with disputes which have divided the church and stimulated division and subdivision to the extent that it no longer functions as a Christian agency for the uplift of all men.

To begin with, theology is of pagan origin. Albert Magnus and Thomas Aquinas worked out the first system of it by applying to religious discussion the logic of Aristotle, a pagan philosopher, who believed neither in the creation of the world nor the immortality of the soul. At best it was degenerate learning, based upon the theory that knowledge is gained by the mind working upon itself rather than upon matter or through sense perception. The world was, therefore, confused with the discussion of absurdities as it is today by those of prominent churchmen. By their peculiar “reasoning,” too, theologians have sanctioned most of the ills of the ages. They justified the Inquisition, serfdom, and slavery. Theologians of our time defend segregation and the annihilation of one race by the other. They have drifted away from righteousness into an effort to make wrong seem to be right.

While we must hold the Negroes responsible for following these ignorant theorists, we should not charge to their account the origination of this nonsense with which they have confused thoughtless people. As said above, the Negro has been so busy doing what he is told to do that he has not stopped long enough to think about the meaning of these things. He has borrowed the ideas of his traducers instead of delving into things and working out some thought of his own. Some Negro leaders of these religious factions know better, but they hold their following by keeping the people divided, in emphasizing nonessentials the insignificance of which the average man may not appreciate. The “highly educated” Negroes who know better than to follow these unprincipled men have abandoned these popular churches.

While serving as the avenue of the oppressor’s propaganda, the Negro church, although doing some good, has prevented the union of diverse elements and has kept the race too weak to overcome foes who have purposely taught Negroes how to quarrel and fight about trifles until their enemies can overcome them. This is the keynote to the control of the so-called inferior races by the self-styled superior. The one thinks and plans while the other in excited fashion seizes upon and destroys his brother with whom he should cooperate.