AN ADDRESS —TO HAVE BEEN DELIVERED BEFORE— The International Sunday School Convention —By—Bishop Benj. W. Arnett, D.D.

June 25, 1896. Evening. LORIMER HALL, Boston, Mass.

Mr. President, Brothers and Sisters of the International Sunday School Convention: The subject, “The Sunday School in its Relation to the Negroes of America in Particular and to the World in General,” has been assigned me by the Committee on Programme. I am sorry that it has been impossible for me to give the subject the careful, prayerful, and deliberate consideration that it demands; for it relates to the moral and religious training of the 8,000,000 American negroes and the 13,000,000 negroes that live it South America, Central America, West Indies, and the poor bleeding, and, struggling Cuba.

The subject is intimately connected with the elementary forces of our Christian civilization. The fundamental principles of our civil institutions and government are taught in the Sunday schools of the world. It is there that we learn the Ten Commandments and the Golden Rule; it is there that we learn the Fatherhood of God and the brotherhood of man. These form the foundation of good citizenship, and good citizenship is founded on patriotism and religion, and religion is founded upon love and obedience to law, human and divine. Other speakers have discussed the origin of Sunday schools, the development of Sunday schools, and the object of Sunday schools. They have shown you that the training of childhood is as old as maternal affection and as universal as man. It is not confined, nor has it ever been confined, to one race or nation; but the barabarous, the semi-barbarous, the civilized, and enlightened have told the story of their origin, the history of their heroes, and the traditions of their ancestors.

In the development of the Sunday school idea, it is a pleasure to me, representing a race which has been for centuries denied the common 0003 4rights that belong to the children of the great republic, to present to this audience the names of our heroes, and to show that God, in his providence, has called the children of every race and nation to join the army of knowledge and righteousness. I first call your attention to the first convert of an American Sunday school, John C. Charleston.

THE FIRST SUNDAY SCHOOL CONVERT.

“Asbury, the Wesley of the new world, was the first to open a Sunday school in Hanover County, Va., in 1786. The school was taught in the house of Thomas Crenshaw, one of the first members of the church in that section of the State. The pious labors of the pioneer teachers in the school were crowned of God in the conversion of a number of scholars, among whom was a colored boy, John Charleston, who afterwards became a local preacher, and labored with zeal and success for more than forty years. Other schools were probably established in different sections of the State, but of this no positive information, so far as we know, remains on record.”—Memorials of Methodism in Virginia, page 297, Rev. Dr. W.W. Bennett, Editor.

This boy removed to the State of Ohio, lived in Chillicothe, was a member and a local preacher of the M.E. Church. When the missionaries in 1835 came to establish the African M.E. Church, he was one of the first to join, and was commissioned and sent out to establish churches. He was a colaborer of Noah Cannon, William Miller, and John Boggs.

I am pleased to learn by the “Centennial History of American Methodism,” by John Atkinson, 1884, beginning with pages 174, 176, 177, that there is no doubt that John Charleston was the first Sunday school convert in America, and that he is the identical Rev. John Charleston who died in 1839, a member of the Ohio Annual Conference of the A.M.E. Church, as the following record will show:

“A Methodist Sunday school was held in the house of Thomas Crenshaw, in Virginia, as early as 1786, and it is affirmed that the first Sabbath school ever established in America was organized under the direction of Bishop Asbury and the preachers in connection with him for the benefit of the slaves in the South.”

It is this that was the Sunday school which was conducted at the house of Mr. Crenshaw. We find the following record in the minutes of the Ohio Annual Conference:

“1836. John Charleton was a member of the General Conference of the A.M.E. Church at Philadelphia, May 2. In 1836 he was stationed at Chillicothe, Ohio; in 1837 he was stationed at Zanesville, Ohio; in 1838 he was stationed at Chillicothe, Ohio. September 7, 1839, the Ohio Conference met in Pittsburg, Pa.; and when question twelve was asked, “Who have died this year?' the answer was: 'John Charleston, who departed this life in the full triumph of faith.'”

This is the record of the first colored boy who was converted in the 0004 5first Sabbath school organized by Bishop Asbury in 1786. The Rev. Stith Mead, who was his friend and benefactor, thus describes him:

“I took with me around my circuit the last time on African preacher, named John Charleston, a man whose liberty I had been instrumental in obtaining by soliciting contributions for that purpose between the years 1805 and 1809. This African brother has endured the test of Methodist scrutiny during a period of forty-one years, and has been a preacher of no ordinary rank for thirty-nine years. He was ordained a deacon by Bishop W. McKendree soon after his liberation from slavery. His conversion took place in a Sabbath school kept by Thomas Crenshaw, who is yet living, and has been a Methodist half a century.”

It was at Mr. Crenshaw's house, in Hanover County, Va., that the Rev. F. Garrettson found an asylum in the Revolutionary War, when the British were plundering the country.

The Rev. John Charleton is now in his sixty-first year, jet black, between six and seven feet in height, weighing two hundred and thirty pounds; has short hair inclined to be gray. During eighteen years of his life he would walk thirty miles in a day and preach three times. He could not be stopped by trifles; would wade to his neck through streams of water. He had taught his dog to swim rivers and brooks, and carry his hymn book and Bible in his mouth without getting them wet. He is a correct and powerful preacher. Hundreds and thousands have, I doubt not, been converted through his instrumentality. During his ministry he has been severely persecuted, but out of all his troubles the Lord has delivered him. The earliest Sunday school in the United States of which any record is known was abundantly fruitful, even if it achieved no other result than the conversion of that colored youth.”

The above account of Mr. Charleton was copied from Zion's Herald in the Christian Advocate of Feb. 22, 1828. As Mr. Mead, who wrote it, lived in Virginia (it is believed in Richmond), it would hardly have been carried from his hands to Boston in that day of slow conveyance so as to appear in a weekly journal in much less time than a month. Then three or four weeks would have been a reasonable period for its reappearance in another weekly journal in New York. It would, therefore, seen that the account of Mr. Charleston was written not later than near the close of 1827, or, at the latest, in the first days of 1828. As he was converted forty-one years previous to the time of its writing, his conversion in Crenshaw's school must have occurred in 1786, or, at the latest, in the beginning of the year 1787. This determines the fact that Crenshaw's school was organized as early as 1786. John Charleston, so far as appears, was the first American Sunday school convert.

Only a little more than five years after the Methodist Episcopal Church was organized, Bishop Asbury held a Conference in the city of 0005 6Charleston, and on Feb. 16, 1790, he wrote from that city to his friend, the Rev. Thomas Morrel: “A design for establishing Sunday Schools for white and black children and adults is now before the Conference.” The next day—namely, Feb. 17, 1790—he says in the Journal: “Our Conference resolved on establishing Sunday schools for poor children, white and black.” The great Sunday school idea was then in the initial stage of its development, and the alert and sagacious Asbury helped to shape the growth of the powerful germ which Raikes planted and Wesley watered. Can it be shown that any other body of Christians in the United States had adopted the Sunday school, when, early in 1790, under the presidency of Bishop Asbury, the Charleston Conference committed American Methodism and American Christianity to that potential movement?

One of the most holy and eloquent preachers and Methodism raised up in South Carolina was George Daugherty. Says one who knew him: “His mind was like an orb of light on which no perceptible shadows ever fell.” Another describes him as “an almost unequaled man of God and minister of Jesus Christ.” His preaching attracted wide attention and made a profound impression. He was a favorite of Bishop Asbury, who, in the year 1800, appointed him to Charleston.

The first report of the Sunday School Union of the Methodist Episcopal Church says: “By a letter received from Rev. Stith Mead, an old veteran of the cross, we learn that the Rev. George Daugherty, stationed preacher at Charleston, S.C. was severely beaten on the head with a club, and subsequently had water pumped on him from a public cistern, for the crime of conducting a Sabbath school for the benefit of African children.” Stith Mead wrote to the editors of the Christian Advocate and Journal from Lynchburg, Va., Sept. 12, 1828, as follows: “Having discovered in your publications a notice of some information that I have communicated to you on the subject of Sunday schools, I now transmit for your perusal a copy of a letter from the Rev. George Daugherty to Bishops Asbury, Coke, and Whatcoat, which will serve to confirm what has been published of the origin of Sunday schools through the instrumentality of the Wesleyan Methodists in America.”

The letter of Daugherty, of which Mr. Mead here speaks, is dated Charleston, May, 25, 1801, and is as follows: “My black school has increased to upward of forty, several of whom have discovered an excellent capacity in learning; but you will readily believe that this has no tendency to remove the reproach of the cross. The epithet of negro schoolmaster (?), added to that of the Methodist preacher, makes a black compound, sure enough. Yet, wonderful to think, the congregations are as large and as serious as they were at any time since I came to Charleston. The number of blacks that attend on the Sabbath is truly pleasing: yet, alas! I cannot say that there is any revival; but I humbly hope the storms in Charleston have taught me some useful 0006 7lessons. Outward persecutions seem to abate, and I am cheered with the sight of some black faces in the galleries at night.”

Mr. Mead is good authority concerning Mr. Daugherty, for they were associated as members in the same Conference at the time of or very soon after Daugherty's persecution. From the account of the mob and its victim, given by Rev. F.S. Mood, in the volume on “Methodism in Charleston, “it would appear that the atrocious affair at the pump occurred in the winter of 1800-1, about sixteen years after the organization of American Methodism into the church and before Daugherty wrote the above letter, which has an allusion to the persecution.

In regard to the painful event the Rev. Nicholas Snethen, in a biographical sketch of Mr. Daugherty, which was published in 1823, says: “I well remember the morning twenty-three years ago, and the conversation, when Mr. Asbury was about to leave Charleston and Mr. Daugherty in charge of the society. In allusion to the large number of colored members, 'I leave you,' said he, 'a flower garden and a kitchen garden to cultivate;' and, following out the smile, he pointed to him the importance of attention to the black.”

Mr. Daugherty was not satisfied with laboring for the adult slaves alone; he established a school for the black children. In a letter to Mr. Asbury, he observes: “I do not only suffer the reproach common to Methodist preachers, but I have rendered myself still more vile (odious) as the negro schoolmaster.” His success was too great to be endured by the jealous authorities. The alarm was spread among the populace; but as the schoolmaster would take no hint to abandon his sable pupils, on a Sunday evening, in Cumberland Street, before the church, the preacher was forcibly hurled from the pulpit into the midst of the mob, who seem not to have made their arrangements how to dispose of their victim. A pause ensued, and, while several proposals were making, a voice was heard above the rest: “To the pump!” “To the pump!” was now the general cry. The pump stood in Church Street, near the corner of Cumberland Street, not many yards distant from the church. Mr. Daugherty was hurried on toward it by the multitude, and thrown down so as to receive its whole contents, until the frenzy of the mob began to abate. He was then suffered to return to his lodging, I believe, unruffled with any unholy emotion of heart.

The Rev. J.O. Andrew, subsequently bishop, in writing in 1830 of the cruelty of Mr. Daugherty, says: “Of all the principal leaders in this outrageous proceeding not one prospered afterwards. One of them lived some time, only to feel and acknowledge that the curse of God was on him for his conduct to that good man.”

It is said that the effect of Mr. Daugherty's drenching was to develop pulmonary disease, which finally terminated his life. Shortly before his death this Sunday school martyr attended a camp meeting. Though not able to preach, he arose, propped himself against the bookstand, 0007 8and, leaning forward, said: “Brethren, this is the last time that you will ever recognize my presence among you; but next year, when you have a camp meeting here, I will ask my Heavenly Father to permit my mingling with you around that altar, and, although in person you will not see me, I expect to be with you in spirit, rejoicing and praising God.” The effect on the congregation was awfully sublime and glorious. From this camp meeting he went on to Wilmington, and in a few weeks he there expired, shouting with his gasping breath: “Glory! glory!” Thus he ascended to heaven March 23, 1807.

The evidence that American Methodism was very early in the field of Sunday school labor is decisive. Indeed, it seems clear, beyond dispute, that Methodism inaugurated the Sunday school movement in the United States. Bishop Asbury discerned in the Sunday school that potency which many were not so quick to discern, and which, since his day, has been so wondrously revealed. He accepted it, and his church, which he led in every department of evangelistic labor, employed it. Thus the Sunday school in America has grown with the growth and strengthened with the strength of the Methodist Episcopal Church. As the mother, so the daughter.

MRS. SARAH JANE WOODSON EARLEY AND JOHN CHARLETON.

The following letter is from one of the oldest members of the A.M.E. Church. She was raised in Chillicothe, Ohio, and her letter gives her first impression of John Charleton. We find his name on the minutes of the Ohio Conference in 1836, and also on the roll of the General Conference in 1836. Thus we have a living witness to identify this first convert in an American Sunday school.

Some time during the year 1835, while Elder Thomas Lawrence, of the A.M.E. Church of Southern Ohio, was holding a protracted meeting, at the communion service he introduced to the vast assembly present a man of striking appearance, whom he called the Rev. John Charleton, who, having heard of the success of African Methodism, had left the hills of West Virginia and come over to join their ranks as an itinerant minister. Every eye was fastened upon him as he announced the text: “I am the resurrection and the life.” The sermon was delivered with such power, accompanied by the unction of the Holy Spirit, that Christians shouted aloud for joy, and all present were fascinated with his peculiar eloquence and native zeal. Elder Charleton was a man who always went properly and neatly dressed. He was a man of lofty bearing, of erect form, brisk in movement, large in stature, and of most dignified appearance. His complexion was very dark, but his hair was long and as white as snow. His black, penetrating eyes gleamed forth scintillations of intelligence from beneath heavy eyebrows. His countenance was always lighted up with a benign smile which spoke not only of the peace that dwelt within, but showed the great love that emanated from a pure heart toward his fellow-men. 0008 9During the time that he was a member of the white church he was allowed privileges seldom enjoyed by his brethren. From these advantages he derived unusual intelligence. He let no circumstance pass his observation without such investigation as tended to increase his knowledge; so that his preaching was always acceptable to the most refined congregations. He read with fluency, and was the most entertaining conversationalist to whom I ever listened. When he conversed on any topic with which he was acquainted, his words seemed to have been engraved on the heart with a pen of fire. One might listen for hours with rapt attention to his conversation, and still be charmed by the richness of his voice and fascinated by the variety of his anecdotes.

He had great power in song, and as soon as his sermons were ended you could always hear his melodious voice lifted in song, either in praise to God or invitation to sinners; and how sinners would flock to the anxious seat!

His piety was deep and fervent, and his morals were pure and untarnished, and his zeal for the cause of the Master was unbounded. Even at that early day he laid hold of the great reforms with a vigor that would do credit to any age. He seemed to see with a prophetic eye the evils which would assail the colored people from intemperance and vice, and at every opportunity would lift a warning voice to both young and old. The antislavery cause enlisted his most profound sympathy. He frequently expressed his opinion to his friends that slavery would be abolished at a very early period. He had unwavering faith in God, and not a doubt troubled his mind on the subject; he loved African Methodism for the religious freedom and independence it afforded: he often said that their deliberations were the surest methods of learning colored men the power of self-government. When he first entered their Conferences, he was charmed with their discussions and the freedom with which they approached their leaders, and he ever afterwards entered heart and soul into the work. The incidents of his eventful life were thrilling and wonderful. In traveling through the mountainous regions of West Virginia, where there were only bridle paths, and these often passed over steep and precipitous places, where it was dangerous for a man to attempt to walk, he said that often there would be only a step between him and death; for with one misstep of his horse he would have been dashed over ruinous cliffs to be crushed by the rocks below. At another time he was overtaken by night in one of the lonely mountain passes. He saw a small light gleaming at a distance. He followed it, and came to a small cabin. When admitted, he found a number of dreadful-looking men inside, some lying apparently sleep; others were in council. They were dressed in red hunting shirts, and armed with knives and pistols in their belts. One fierce one asked him if he had any money, which he demanded to be surrendered immediately, or he would take his life. He gave all that 0009 10he had, and prayed earnestly for the morning. They took it, and seemed to relent. Before morning they all left, after taking an oath from him that he would not divulge their hiding place. This fearless servant of God passed through many more dangers and oppositions till God passed through many more dangers and oppositions till God enlarged his borders in a free State, and he performed his arduous work until called suddenly to his reward.

THE FIRST NEGRO TEACHER.

In the year 1793 Katie Furguson, a poor African woman, with no knowledge of Raikes or other Sunday school organizers, established the first Sunday school in New York City. As early as 1791 there was a school in that place devoted to purposes of secular instruction on Sunday, and it was from this perhaps that she got the suggestion of the school to which she gave a more spiritual complexion. Thank God for the dusky hands which broke here an alabaster box, the perfume of which still lingers about the great metropolis! (See Dr. Candler's “History of Sunday Schools,” pp 48, 49.)

Thus the first Sunday school teacher of the race was Katie Ferguson. The mother of Sunday school teachers of America was this negro woman, so says history.

There were three distinguished negroes at the close of the last century. They were leaders among the people: James Varick (of New York), Harry Hosier, and Richard Allen. Harry Hosier was distinguished as a preacher and an evangelist. He was the Whitefield of the race; he preached, but did not organize; he has left no monument behind him. Varick was an organizer. He has left a monument behind him: the A.M.E. Zion Church. He is known as one of the pioneers of religious reformation. Richard Allen is the greatest of the three. He is the John Wesley of our race, and stands without an equal as an organizer. He was the first to organize a class out of which has grown the African Methodist Episcopal Church.

On Dec. 4, 1778, Richard Allen and Absalom Jones organized the first benevolent society in the city of Philadelphia, the object of which was that a society should be formed without religious tenets, provided the persons lived an orderly and sober life, in order to support one another in sickness, and for the benefit of their widows and fatherless children. Thus they became the pioneer organizers of the benevolent society out of which has grown the numerous secret societies, such as Odd Fellows and other organizations. We find a document dated Oct. 26, 1796. It reads as follows: “We, the trustees of the African Methodist Episcopal Church— Viz., William Hogan, Richard Allen, Jonathan Trustee, John Morris, Jupiter Gibson, and Robert Green—having a great desire to give our children and brethren instruction in reading the Scriptures, have seriously thought of opening a school on the first day, called Sunday, and, to effect the same have drawn up the following lines for Joseph Clark in order for him to lay the same before the 0010 11teachers of the African free school, which is as follows: To the Teachers of the African School for Free Instruction of the Black People: We, the trustees of the African Methodist Episcopal Church, called Bethel—viz., William Hogan, Richard Allen, Jonathan Trustee, John Morris, Jupiter Gibson, and Robert Green-being convened on matters of importance relative to the education of the people of color, are desirous of a first day school being held in our meeting house in such manner that this shall not interfere with the time of our meeting for worship. There was a school kept in said meeting house last summer, which was orderly attended by about sixty scholars, under the care of Thomas Miller, deceased; and having seen good effects of the said school, we are anxious to have a permanent school kept in the said house so long as it may be found convenient or agreeable.

“Signed by order of the Board of Trustees, RICHARD ALLEN. “March, 1796.”

This is undoubtedly the oldest document, as well as the oldest Sunday school, among the colored people, except the organization of the colored people in Charleston, S. C., by Bishop Asbury. Bishop Allen was not only the first to organize a day school and a Sunday school, but the following document shows conclusively that he was among the first to organize night schools as well. It appears that his business was to organize the moral, religious, and social forces of the race: “We, the overseers and teachers of the first day school, being present, it was then concluded that a night school be opened for the further utility of the people of color. It was unanimously agreed that an orderly night school should commence the next month, beginning at the sixth hour on the first or second day in said month and it is fully agreed that no disorderly person shall be admitted into said school. The overseers and corporation, being present, who are as follows, are desired to unite together as one committee in supporting the order and dignity of that school or schools that may be held in the future in the African Methodist meeting house, and endeavor to strengthen the hands of the teachers: Corporations—William Hogan, Prince Ruins, Peter Lux, John Morris, Jupiter Gibson, Richard Allen; Overseers—Thomas Stratton, Joseph Clark, John Burk; Teachers—Abe Mathias, En Sloan, Thomas Stratton, J. Clark, John Burk, Samuel Johnson, Israel Boke, George Hall.”

The first Sunday school institute of the A.M.E. Church was organized in September, 1874, by Rev. W.H. Coleman, in Felicity, Ohio; and it was my privilege and honor to deliver the first course of lectures to it. In 1876 the General Conference of the A.M.E. Church made provisions for annual conference Sunday school conventions. Thus twenty-five conventions were held annually till 1880, then the General Conference made provisions for holding Sunday school conventions and institutes in each presiding elder's district of the connection. This has continued, increasing with each presiding elder's district, till 0011 12we have one hundred and eighty-four presiding elder's districts and one hundred and eighty-four conventions and institutes. The subjects on the programme of these institutes form a large volume of sacred literature.

The statistical report of Rev. D.W. Pegues, D.D., Ph.D., Secretary of the National Baptist Convention, gives the following encouraging figures in relation to the development of his denomination in the United States: Conventions, 14; number of Sunday schools, 10,485; number of teachers and officers, 44,144; number of scholars, 545,849.

In 1882 Rev. C. S. Smith presented a plan for the organization of a “Sunday School Union.” The Bishops' Council adopted it after mature deliberation, and appointed him the first secretary. The wisdom of the appointment and the adoption of the plan have been demonstrated in the marvelous and monumental success of the department. No organized effort of the church has called forth so many encomiums and congratulations as the work of its honored secretary. They have all been well deserved, and the church is under a lasting debt of gratitude to the well-conceived, organized, and developed department to supply the demands of the coming church, as the following financial statement shows: Grand total of business transacted, $140,647.47. In 1884 the General Conference provided for a Children's Day collection, the money to be used to aid needy schools and organize new schools. The total collection from 1884 to 1885 is $59,288.94, making a total of business and Children's Day money, $190,291.94. The department publishes 17,000 copies of the Teacher's Quarterly, a 48-page pamphlet; the Scholar's Quarterly has a large circulation among one-third of the scholars; the Juvenile Lesson Paper has a circulation of 10,000 copies weekly, or 520,000 annually; and the Gem Lesson Paper, 16,500 copies weekly, or 858,000 annually. They also publish a Child's Recorder and the Bugle Blast, which have a large circulations. One of the peculiarities of the publications of this department is that they are edited by men of our race. Prof. J.G. Mitchell, A.M., D.D., Dean of the Payne Theological Seminary; Prof. W.S. Scarborough, A.M., Ph.D., Professor of Greek; Prof. G.W. Proleau, Professor of Pastoral Theology, arrange and prepare the lessons for our 350,000 scholars. The 45,000 teachers and officers are members of the race. The foreman, typesetters, and engineers all belong to the race. I had the pleasure of christening the engine that runs the machinery, and in complexion it belongs to the race. Its name is “You Must.”

In 1881, in Toronto, Canada, I promised Bishop Vincent that the black boy should perform his part of the work in the second century of the Sunday school work. Fifteen years have passed away, and we have a complete organization, furnishing, arranging, and executing. Each anniversary of Children's Day we furnish original poetry and hymns for the children to sing, and our sons and our daughters will 0012 13learn the lessons of the history of the race in the light of the impartial interpretations of one of our own number.

The other distinctive organizations of the race have their Sunday school organizations. The Rev. R. R. Morris, the secretary of the Sunday School Department of the A. M. E. Zion Church, who attended the convention at St. Louis in 1893, is no more. He has finished his labors and gone to his reward. I have been unable to secure a report for 1896.

The Rev. C. H. Phillips stated before the M. E. General Conference in May, 1896, that his church, the C. M. E. Church, was doing a grand work among the children. The following table was prepared after consulting all of my available sources of information. It will give some idea of what we are doing with the Sunday school as a race: Independent Sunday Schools Controlled by Negroes. Name of Church. No. of Sunday Schools. No. of Officers and Teachers No. of Scholars Total Officers, Teachers, & Scholars A. M. E. Church 4,575 45,958 375,000 420,958 A. M. E. Zion Church 3,300 30,560 300,000 330,660 C. M. E. Church 2,161 8,731 125,475 134,206 U. M. E. Church 120 1,550 10,200 11,750 M. E. Church 3,623 23,462 210,213 233,675 A. U. M. E. Protestant Church 25 90 12,250 1,340 A. U. M. E. Church 60 750 5,000 5,750 Congregational Methodist Church 8 40 150 190 M. E. Protestant Church 40 200 1,100 1,300 Independent Methodist Church 2 15 73 90 Total Methodist Churches 13,914 111,356 1,028,463 1,139,819 Baptist Church 10,485 44,144 545,849 589,993 Total Independent Sunday Schools. 24,399 155,550 1,574,312 1,729,812 Semiindependent Negro Sunday Schools. Presbyterian Church 45 210 12,550 12,760 Congregational Church 155 1,550 27,032 28,582 Episcopal Church 150 1,060 12,557 13,617 Zion U. Apostolic Church 26 95 1,150 1,245 Evangelical Mission Church 8 40 425 465 Cumberland Presbyterian Church 178 750 8,750 9,500 Christian Church 50 175 3,200 3,375 Disciples of Christ Church 250 1,077 8,500 9,577 Lutheran Church 9 45 175 220 Reformed Episcopal Church 30 140 1,530 1,690 Total 808 5,142 75,889 81,031 Catholic Church 31 125 10,500 10,625 Recapitulation. Independent Negro Church 24,399 155,500 1,574,312 1,729,813 Semiindependent Negro Church 898 5,142 75,889 81,031 Roman Catholic Church 31 125 10,500 10,625 Grand Total 25,328 160,767 1,660,701 1,821,468

The work of educating the head, heart, and hands of the negro race applies to those who live in other lands than our own beloved America. 0013 14We have a large field. The following are the number of negroes and their half brothers that the subject appointed me includes in its effects: THE POPULATION OF THE DARKER RACES. Hayti 864,000 Santo Domingo (1888) 410,000 British Guiana (1881) 5,077 British Honduras (1887) 24,250 Jamaica (1881) 554,132 Leeward Island (1881) 123,646 Bahama (1888) 37,000 Barbadoes (1881) 167,172 Trinidad (1889) 186,320 Tobago (1889) 18,500 Grenada (1889) 46,300 Camacon (1889) 4,200 St. Vincent (1889) 45,180 St. Lucia (1889) 43,500 Suerman Island (1888) 52,560 Guiana 15,000 Mexico States 4,562,424 South America 4,439,182 Central America 633,245 Hawaiian Islands 4,500 Canada 21,393 United States 8,555,000

The grand total of negroes on the Western continent is 19,807,423. A large number are under the Roman Catholic Church, and cannot be reached by the Protestant Sunday schools; but we have planted the standard of our church in Central America and the West India Islands; we have lifted the banner on the shores of Africa, and intend to assist in conquering that land for the Messiah. In the United States there are 2,702,410 persons between the ages of five and eighteen years, or 32.85 per cent of the negro race. Of these 1,424,995 are enrolled in the common schools of the country , but this is only 52.72 per cent of the youth of the race. There are 47.28 per cent that are not found in the halls of learning. They are not preparing themselves to make good citizens on earth or in heaven, though it is very gratifying to know that the average daily attendance is 60.07 per cent of the enrollment of pupils.

The total number of teacher that are training our own youth in our common schools from 1893 to 1894 is 26,570. We have 160 institutions other than our common schools, with 1,350 teachers, 18,994 pupils in the elementary studies, 13,175 pupils in the secondary studies, 1,161 in the college studies, and a grand total of 32,835. Of these 5,940 are studying to be teachers, 95 to be trained nurses, 1,067 to be learned 0014 15professors, and 8,050 are in the industrial department. Thus we see the preparation that is necessary of the Sunday school teacher. They are to be able to instruct these young men and young women who attend these institutions of learning, but we are meeting this demand in organizing graded Sunday schools.

On June 30, 1895, I had the pleasure of presenting the diplomas to a class that graduated in Allen Temple, Cincinnati, Ohio. The occasion was interesting, and marked the dividing line of the old and new dispensations of Sunday school teaching; for when a child has a trained teacher five days in the week, he will not be satisfied with an untrained teacher in the Sunday school; but if we give them trained teachers on Sunday, with the incentive of graduating as a moral and religious teacher, we have solved the question: What can we do to keep the young people in the Sunday school? The answer is: Put them to work and study under competent teachers, and they will pursue their course as they do in other institutions of learning.

John Dickson was the superintendent of the first school to graduate a class, and Miss Minnie Moore was the principal of the department. Rev. J.M. Gilemer was the pastor in 1895.

These are only some of the things that the race is doing in our Sunday schools. We are training the future generation on the doctrines of the Bible, and hope that we will have the cooperation and support of the pioneer Sunday School Works.

We will co-operate with the friends of Christian education until every child in the commonwealth of Christianity is brought under the influence of the gospel of peace and good will. We will be as true to our children in the day of freedom as our fathers were to theirs in the night of bondage. Be it said to their credit that they organized Sunday schools before the twilight of liberty or the morning star of race redemption gladdened the watchmen of the night. If the Sunday school teachers and officers are true to their trust, the vexing problem of the relationship of the races will be solved; and it must be solved by the moral and religious teachers of the present and the future generations. Let us write over the portals of every Sunday school: God our Father, Christ our Redeemer, Man our Brother.