churches – Page 2 – Truxton Is In Shaw

Carter G. Woodson: History of the Negro Church: Ch 4 The Independent Church Movement

This year I will attempt to get through all of Carter G. Woodson’s (the father of Black History) History of the Negro Church. This post is on Chapter 4 The Independent Church Movement.

I will pick out a few people mentioned in this chapter, because I have misplaced my notes for this chapter. One being Richard Allen in the late 1770s-1780s. Allen was born a slave, his ’employer’ allowed him to pursue his interest in preaching and allowed him to purchase his freedom. Woodson credits Allen for founding the African Methodist Church. Later he notes other gentlemen who were co-founders. He was active in Philadelphia and Baltimore.

As with the way of Protestantism, there is a bit of a split with the African Methodists. There were the followers of Richard Allen, the Allenists, and another group the Zionists.

Allen is mentioned throughout the chapter.

I must end this here because I do not want to re-read the chapter and I have no notes.

Carter G. Woodson: History of the Negro Church: Ch.3 Pioneer Negro Preachers

This year I will attempt to get through all of Carter G. Woodson’s (the father of Black History) History of the Negro Church. This post is on Chapter 3- Pioneer Negro Preachers

If I could create a subtitle for half of this book it would be Black People Doing Things Prior to Emancipation. In this case, for this chapter, it is preaching the Gospel.

Here Woodson looks at the Silver Bluff Baptist Church founded around 1774/1775. It was the first Black Baptist church in America in South Carolina. Slaves founded the church and enslaved men were its earliest ordained preachers, such as David George and George Liele.

The American Revolution happened. The war sends George and Liele out of SC. Then the chapter turns a particular focus on George Liele, who Woodson depends on a Dr. Walte H. Brooks for the biography and history of. Liele winds up in Jamaica, after he was released from slavery, where he preached to slaves there.

The next preacher is Andrew Bryan, who was influenced by Liele. The person who owned him and other whites encouraged Bryan’s preaching. He founded a church in Savannah, GA but not everyone was keen on this and there were challenges, to say the least, even after Bryan was ordained. When Bryan died in 1812, the white Savannah Baptist Association noted,

“This Association is sensibly affected by the death of the Rev. Andrew Bryan, a man of color, and pastor of the First Colored Church in Savannah. This son of Africa, after suffering inexpressible persecutions in the cause of his divine Master, was at length permitted to discharge the duties of the ministry among his colored friends in peace and quiet; hundreds of whom through his instrumentality were brought to the knowledge of the truth, as it is in Jesus. He closed his extensive, useful, and amazingly luminous course in the lovely exercise of faith and in the joyful hope of a happy immortality.”

The Methodists produced Black Harry who worked with Bishop Francis Asbury. Harry had a gift for preaching, but was unfortunately illiterate.

Woodson covers the history other influential Black pastors working in the South and Northeast. These include John Gloucester (Presbyterian), Lemuel Haynes (Congregationalist), John Stewart (Methodist Episcopal), John Chavis (Presbyterian), and Henry Evans (Methodist). Most were born free, a few were college educated, all were protestants. So Woodson threw in the odd dig, once again, at the Catholic Church.

Carter G. Woodson: History of the Negro Church: Ch. 2 The Dawn of the New Day

Reprint from 2022.

For this year I’m just doing two chapters of Carter G. Woodson’s History of the Negro Church because I find the book a little less interesting. Finding an audiobook made this review easier than the one for the first chapter.

In this chapter he takes a look at the Methodists. Woodson does not give a history of Methodism. Maybe his audience of 1921 readers are familiar with the denomination and how it is one of the dissenting sects coming out of Anglicanism/ the Church of England. My quickie version is that Methodism was founded by Rev. John Wesley (with help from brother Charles) where they reached out to the middling and working classes. There was a difference in how they expressed their faith and that comes into play in this chapter.

Woodson focused on how Methodists tackled the question of slavery. The dates covered in this chapter range from 1750 to 1793, so mainly during the colonial period and before the Methodists broke from Anglicans. The founder Wesley, as well as Thomas Coke, and Francis Asbury opposed slavery.

The Methodists later (1780-ish) required that members not be slaveholders. If a member held a slave, they were expected to not be a slaveholder 12 months. Local leadership were the ones who were supposed to enforce this rule. There were some exceptions made for spouses of slave owners and people who held legal title to people who were too young, too old or too disabled to live on their own.

Despite efforts to purge slave holding among their ranks, Methodism wasn’t as appealing to African Americans as the Baptist denomination. Whereas the Methodists were making real efforts to address slavery, the Baptists, because they were less organized in this effort, didn’t really address it. The Baptists deferred to local sentiments and there was less of an abolitionist fervor.

Woodson mentions the Presbyterians, another protestant denomination. It appears they encouraged emancipation but did not require it.

The History of the Negro Church- Chapter 1 The Early Missionaries and the Negro

Oh my. I forgot I wrote this last year. Since I have no interest reinventing wheels, here’s chapter 1.

Carter G. Woodson, a Shaw resident, living and working on the 1500 block of 9th St NW, created Negro History Week. This later became Black History Month. Last year I reviewed Carter G. Woodson’s Mis-Education of the Negro. I thought I would review his other book The History of the Negro Church this year.

I’ve read the first chapter. I want to find who edited this thing and do bad things to their grave. If Dr. Woodson edited it, then, this is evidence that authors should get someone else to edit their work.
I’m going to start with something from the book’s preface:

Whether or not the author has done this task well is a question which the public must decide. This work does not represent what he desired to make it. Many facts of the past could not be obtained for the reason that several denominations have failed to keep records and facts known to persons now active in the church could not be collected because of indifference or the failure to understand the motives of the author. Not a few church officers and ministers, however, gladly cooperated with the author in giving and seeking information concerning their denominations.

Given the current lack of popularity, compared to Mis-Education, I will say he had not done his work well. It is a hard read.

My summation of chapter one is that Blacks were a second thought to European missionaries. When they did get around to bringing Christianity to those of African descent into the New World there was a resistance because of an unwritten law (no citations) that once slaves became Christian, they would need to be freed. Catholics didn’t try hard enough and Protestants were more successful at evangelization to Blacks in America.

The one thing I learned reading this chapter was that Quakers taught African American slaves to read in Virginia and North Carolina.

I just wish there were citations for this piece of information and that gets to my first pet peeve. This book is 100 years old and historians of this period have a bad habit of not providing citations to back up anything they wrote. In the copy I have, I do not see end notes, nor is there a bibliography at the end. I blame the time period.

The other pet peeve I’ve revealed early on, was the need for an editor. This was not written for a general audience. It has the charm of a graduate dissertation. He uses $4 words when a $.25 word would do. He’s overly wordy as if he’s getting paid, per word, like a Raymond Chandler novel. The deep need for an editor, someone to strike out some sentences and suggest a better way of making a point, just annoyed the heck out of me.

I just discovered there is an audio book of The History of the Negro Church from December 2020. I will try to listen to this and maybe I’ll do more than 2 chapters this month.

2023 Update- Looking at my notes it appears that he was annoyed that the early Spanish and French missionaries in America were not focused on Blacks. For the Spanish, that’s a no brainer because they exploited the existing population for labor and didn’t need to import Africans, except in some spots. And France had what is now Haiti, and that place ate people up in the machinery of sugar production. People didn’t live long enough.

This chapter covers the late 1600s to about 1764. Geographically it wanders into Latin and South America and the Caribbean.

Obligatory February Carter G. Woodson Post- 2023 The History of the Negro Church

It’s February again, which makes it Black History Month where Shaw’s most famous resident, Dr. Carter G. Woodson, the father of Black History, gets some recognition. In previous years I’ve reviewed his most famous book, the Mis-Education of the Negro. Please go on over to my post from 2022.

For something a little different for 2023, we’ll look at another book of his, The History of the Negro Church. I did not like this book because it was gawdawful boring. It was informative, but dull. Despite that, it is this month’s book and we’ll look at every stinking chapter. Maybe you too may learn something about the Black church.

This book is Methodist heavy. There are many denominations in American Christianity and a fair number of majority Black churches in more than a handful of those denominations. Woodson does mention the Catholic and Anglican churches but he doesn’t seem to care for them.

I have seen write ups that claim Dr. Woodson was an atheist. His Wikipedia article says he was an “outspoken detractor of the Christian Church.” I don’t really get that from this book. He seems more like an agnostic. He’s not against the Black church, he’s just not impressed with it. In Mis-Education, he spends far more time bad mouthing ‘educated Negroes’ than he does the Christian church. He’s not a believer but he seems okay with those who are, to a point. In this book, he sees the churches as a means to an ends and an organizing body of the community he cares about. He’s very interested in the denominations’ approach to slavery and how/if they addressed it and pushed back against it. And that’s why it is Methodist heavy.

Lastly, the book was originally published in 1921 and was his 3rd book. The more notable Mis-Education of the Negro, was published in 1933, long after establishing Negro History Week (which became a month, decades after his death), other achievements, and developing the skill to write for a more general audience.

History of the Negro Church- A Dull Report

So in prepping for February 2023, I have finally finished Shaw resident and father of Black History, Carter G. Woodson’s, History of the Negro Church. Good lord this book is boring. I’m just yawning at the thought of writing anything about it.

Sadly, this book is not as engaging as the Mis-Education of the Negro. But there are some useful parts, which unfortunately require getting through the tedious parts of the book to appreciate.

Bishop Richard Allen By Dsdugan - Self-photographed, CC0, Link

One of the biggest things I got out of it was that African Americans were organizing and establishing and operating churches and preaching in America prior to the Civil War. Slavery and emancipation where major themes in the book. It is also Methodist heavy.

Thinking of this book makes me wonder if there is an alternative approach to Black history, which tends to be focused on the period of slavery. It is so much so, one may be left with the impression that African Americans didn’t do anything until they were emancipated, either by running North or with the Emancipation Proclamation.

There are gems, but you need to dig through a lot of dullness to get to them. When February rolls around, I’ll try not to bore anyone. Well, no more than I normally bore you.

1957 Church Survey: Full Gospel Tabernacle

In 1957 there was as survey of churches in the Northwest Urban Renewal Area, which included Shaw, Downtown, and parts of NE DC. The NW Urban Renewal Area was shrunk down to the Shaw Urban Renewal Area and other Urban Renewal Areas. To learn more about the 1957 Church Survey read my previous post Church Survey Northwest Urban Renewal Area October 1957.

The Full Gospel Tabernacle Church used to sit at 915 Massachusetts Ave NW (Square 370, lots 801-802) in 1957. Currently there is a modern multi-family (mixed-use) residential building there now. Full Gospel Tabernacle is now located at 632 11th Street NE and their web presence seems eh*. Their daycare website appears to have stock photography, so I wonder.

Is 915 Massachusetts Ave NW in Shaw?

Well according to the above map. Nope.

Let’s go to the survey:

CS 37 Full Gospel by Mm Inshaw

It, according to the 1957 survey was 100% Caucasian. Huh. Now I wonder if the 1957 and the 2022 Full Gospel Tabernacle Churches are the same, because the 2022 one appears to be predominately Black.

No matter. Let’s look at the 1957 church.

As noted, in the survey the congregation was white. A quick look at the Library of Congress’ Chronicling America site searching the term “Full Gospel” brought up some wedding announcements with white brides and ads for the church at 915 Mass Av NW with a photo of a white minister.

The church was 80% white collar, and 5% professional. So probably government workers with a few doctors and lawyers. All the other categories were 5%-3%. The church had been at the site since 1937. There may have been a Full Gospel Tabernacle in Alexandria around about the same time. Go figure.

No surprise, only 1% of the congregants lived in the predominately Black NW Urban Renewal Area. Over half lived in other parts of NW DC and the rest out in the suburbs of Maryland and Virginia.

Lastly, a quick look at the DC Recorder of Deeds and it appears that the Full Gospel Assembly, along with trustees sold the property in 1965. So they didn’t last a decade after the survey.

*Yes, I haven’t updated the main Inshaw.com page in 10 years, so who am I to talk.

1957 Church Survey: The Methodists

There hasn’t been a church survey posting in a while. I think I posted all the main ones I wanted to post. Unfortunately, I wasn’t uniform with my file naming so I’m figuring out which ones are and aren’t in the survey.

What survey? Well in 1957 there was as survey of churches in the Northwest Urban Renewal Area, which included Shaw, Downtown, and the area around Union Station. The Northwest Urban Renewal Area was a precursor to the Shaw Urban Renewal Area, which later was known as Shaw. To learn more about the 1957 Church Survey read my previous post Church Survey Northwest Urban Renewal Area October 1957.

There were six ‘steeple’ Methodist Churches in the Northwest Urban Renewal Area. They were Galbraith, Hemingway Temple AME, Israel CME, John Wesley AME, Miles Memorial CME, and Mt. Vernon.

There were three fringe area churches captured by the survey: Asbury, Metropolitan and Turner Memorial.

The list of storefront churches, unfortunately don’t seem to line up. There was a Free Methodist Mission at 28 Eye St NW, but I can’t seem to find a corresponding survey sheet for it. Not every storefront was surveyed.

Most of the steeple churches were Black and middle class with a majority of their membership being white collar, professional and/or skilled labor.

I’m currently suffering through the father of Black History, Carter G. Woodson’s History of the Negro Church, which is providing some explanation of how the AME (African Methodist Episcopal) and CME (Colored Methodist Episcopal Church (the C was changed to Christian in 1954)) churches were formed.

I’ll save any lessons learned from Woodson’s book that may be applied to these surveys for Black History Month. I should be done with the book by then.

1957 Church Survey: New Bethany Baptist

In 1957 there was as survey of churches in the Northwest Urban Renewal Area, which included Shaw, Downtown, and the area around Union Station. New Bethany is in Shaw. To learn more about the 1957 Church Survey read my previous posts, The Uniqueness of the 1957 Church Survey and Church Survey Northwest Urban Renewal Area October 1957.

New Bethany Baptist Church at 1300 10th St NW is still located in the Logan Circle area of Shaw. In 1957 it was a medium sized African American church with 500 members who mostly lived the the Northwest Urban Renewal Area. They didn’t provide percentages of age distributions or occupations. They wrote that they had many kids and over half were between 33 and 55. Most of the congregation were unskilled labor with some being white collar government workers.

CS 8 New Bethany Baptist by Mm Inshaw

1957 Church Survey: St. Phillips- Rando Church not in Shaw

Image-of-Church-at-1001-North-Cap-NE — Formerly St. Phillips

In 1957 there was as survey of churches in the Northwest Urban Renewal Area, which included Shaw, Downtown, and the area we’ll call Swampoodle. One of the churches was St. Phillips.

St. Phillips sat at 1001 North Capitol St NE. It was a Baptist church. In 1957 it was a decent sized church with about 1,000 members. It was a mostly white collar mostly African-American congregation.

To learn more about the 1957 Church Survey read my previous posts, The Uniqueness of the 1957 Church Survey and Church Survey Northwest Urban Renewal Area October 1957.

CS 16 St Phillips by Mm Inshaw