ISSN: 1094-902X
Volume 2, Number 1 (Fall 1998)
ISSN: 1094-902X
Volume 2, Number 1 (Fall 1998)
Introduction: Sylvester A. Johnson, Union Theological Seminary
©1998 Sylvester A. Johnson. Any archiving,
redistribution, or republication of this text in any medium requires the consent of the
author.
This historical document concerning the Mt. Olivet Baptist Church of New York City serves as a fine window into the world of late-nineteenth century US religious phenomenology. Since the 1850s and 1860s, there had been a noticeable increase in the number of independent black churches in the North. And one of the dominant themes operant in the theologies of black congregants and church and political leaders was that of racial uplift, particularly through leading "the colored race" to Christ. The formal abolition of chattel slavery and concomitant projects for black advancement fueled this mission with passion of a particular flavor, symbolizing a distinctly fresh start for US blacks. After years of dehumanizing oppression in the US, blacks were now in a position to reap the rewards of an ironic forced displacement into the heart of "civilization" in its ultimate expression-the United States.
Central to this notion of progress and uplift was a body of jeremiads contingent on the conception that God, as revealed in the religion of Christianity, had effected the Christianization of African persons through the process of slavery. Politico-religious spokespersons such as Edward Blyden and Alexander Crummell were two of many who viewed the world through the lens of this mythopoeia. Moreover, this historicized theological vision was "authenticated" by an Old Testament text read as prophecy: Psalm 68:31, "Ethiopia shall soon stretch out her hands unto God." If it can be said that there existed a communally recognized salvation text for U.S. blacks, this was surely it. Ethiopia was the icon of continental Africa. And God had orchestrated the events of history to ensure that Ethiopia, the black race, would be swept by the revelation of Christianity. At no other point did history meet theology with such intensity as in this formulation.
Intricate in its implications, this mythopoeia responded to the theodical dilemma of the deaths, suffering and psychic atrocity wrought by enslavement and American anti-black racism. It reincarnated white defenses of slavery as the path of salvation for the "Dark Continent." It signified the black race as a divine instrument whose constituents would demonstrate to a hypocritical world an authentic Christianity. More importantly, it represented a distinctive mode of existential participation in a larger, very American mytheme of divine destiny. Even before the time of the Independence War, Americans had performed a self-understanding of being God's new Israel, chosen to be a Christian nation in order to lead the world in progressive civilization and moral example. Hence, it was not at all anomalous that U.S. blacks, struggling with the notion of a God who acted in history, should peer into the mirror of American destiny and behold their own visage. They were the messianic people who would spread the gospel of Jesus Christ throughout their own ranks, rescuing themselves from a prior existence of spiritual darkness, thereby assuming their destined position to lead the nation and the world in social progress and spiritual excellence. And while this "people" was a gendered trope-usually masculinist, as reflected in the following piece, women such as Anna Julia Cooper and Mary Church Terrell also yielded strong articulation of this vision and were central in the work of racial uplift.
While racial progress was largely a common vision, the means of that progress was
disputed. The more familiar debate is that cast as the Washington-Du Bois
dialectic-crassly put: training of the masses vs. education of the elite. However, the
following document, by recounting the history of Mt. Olivet Baptist Church, elucidates a
less familiar but, perhaps, more common tension that still commands the stage of public
discourse today: secularist-based social advancement vs. collective progress emerging from
individual conversion to a christocentric faith, a religion to which the race had been
destined.
| THE NEW YORK FREEMAN SATURDAY, MARCH 21, 1885 [Excerpts] Mt. Olivet Baptist Church A Magnificent Structure Growth in Seven Years from 21 to This church is truly one of activity and life. Its origin may not be a secret to many of you who are now present, but under the circumstance I deem it important to narrate some of the principal occurrences relative to its foundation. There being a large membership of colored people in this city, with a religious inclination, it became necessary, by divine direction, to assemble for divine worship. The majority of these people were partial to the Baptist denomination, demanding a Baptist Church. their first place of worship was in a private house, 112 West 26th Street. They called themselves Gethsemane Baptist Mission. As time rolled on religious enthusiasm was their proverbial characteristic. In December, 1876, their present pastor preached for them two or three different times. Everything flourished for a time, but a storm cloud was gathering over the little band. Please let me here narrate the principal barrier we had to surmount. The man of God chosen for this great work [Daniel W. Wisher] had not left his home yet, Norfolk, Va. During the year 1877 everything was dark and gloomy. Apparently the clouds of adversity drew nearer and still nearer over head, until the brilliant, golden light of the beautiful sun was totally lost to view. Suddenly a voice was heard saying: "Arise my love, my fair one, and come away!" Immediately the clouds dispersed; the glorious sun of righteousness shone brighter than ever before, and everything was a type of heavenly peace. So grand and sublime the poet paints this allusion: "Ye fearful saints fresh courage take, Judge not the Lord by feeble sense After the troubles we removed to 165 West 26th Street, and on the fourth Thursday in October 1877, our present pastor arrived and was warmly greeted by his fold. Shortly after it was promulgated that the church should be established and organized, March 10, 1878. On that day the church was organized under the name of Mt. Olivet Baptist Church. The exercises were opened by Bro. Sydney Root. This church being under the care of the Omnipotent God, pressed on in the grand work under the leadership of its young pastor. Many souls were brought into the Kingdom of God. the hall in 26th Street being sold, we removed to 37th Street, but soon found that the hall was too small, as the congregation continued to increase. In December, 1880, we moved to Grand Union Hall, 451 7th Avenue. The Lord continued with us and blessed our efforts. The hall, which accommodated about 1,000, was filled every Sunday evening. But we were not to stay there; God had a nobler and grander work for us to do. We were to be a monument to his care, a light to our race in New York and a living witness to the gospel of Jesus Christ, bearing testimony of its progressiveness and power. God raised up friends to us. ... Last Spring we made arrangements for purchasing the property in 53rd Street. After careful consideration on the part of the church and Baptist City Mission, we purchased it; and Easter Sunday we visited the church and held Easter services. After a thorough renovation of the building we moved in on the 15th of June, 1884, and held dedication services for one week. ... At last we have a permanent home where we can worship God in spirit and in truth. The church cost us $50,000. |
We have paid $21,000 and part of the other is already subscribed. We have given to charity between $6,000 and $7,000; for incidental expenses about $17,000. Our membership has increased from 21 to over 500. One only has to visit this church which seats 1,700, some Sunday evening to feel the force of that prophetic Psalm: "Ethiopia shall soon stretch forth her hands unto the Lord." This church, which has increased almost thirty fold during the seven years, is destined to increase, work and follow Christ until He calls us unto Himself. We have baptized and received into the church since October, 79 converts. Our work is progressing, for God is truly with us. Our Sunday School numbers 3000, 26 of whom were baptized and joined the church this Winter. We shall assume -- and hope to make the assumption wear the face of probability -- that the colored race of America is reserved for the development of a higher civilization and a better type of Christianity than the world ever saw. There is nothing in the present condition of our race which makes such a supposition absurd. ... Though there are many who call themselves leaders of our race, yet they try to promulgate the theory that our race can advance in social life, rise in civilization and refinement and establish themselves as a nation, by education and morality; but we will continue to trust in the religion of Christ. Our belief is, that no man can advance in true civilization, morality and refinement except he be purified through the blood of Christ. No man is able to govern himself, for without Christ we can do nothing; and our righteous ness and morality is vile in the sight of God. Except we found our principles and doctrines on the religion of Christ, which is that a man must be regenerated, we will signally fail, and men will laugh at our calamities. Listen not to our so-called leaders, who teach that morality can advance a nation and save a man, but teach your children of the religion of Christ -- give them the Bible, the truth of God, and lead them to the Cross of Christ. Take these principles and we will advance. England and America, higher in civilization and refinement than all other nations, have their governments based on the religion of Christ. Let our people look not at worldly leaders, but to the Cross of Christ as our guide and leader, and we will progress until we stand a united Christian people. There are many religions based on morality, but there is only one true religion, and that is the religion established by Christ. Young men must heed the word of Jesus if they expect to advance in life. "Seek ye first the kingdom of God and His righteousness and all these things will be added unto you." There is no true morality except what is found in Christ. What light can the world give? Not any. Christ is the only true light. Take away the natural suns and the animal and vegetable kingdoms will cease to live. And the same is true of manhood. Take Christ and His righteousness from the world, and purity, morality and true manhood cease to be. May the young men of our race take this to heart. Seek Christ first, and then work to advance our people. In the beginning of the world God said, "Let there be light!" and today he seems to be saying "Let there be light." Our race has been in darkness for centuries and is just emerging from the darkness of the past. Let our young men and women not lead them by a false beacon, but rather lead them to a true light, Jesus Christ. Jesus, keep our race and guide us to the eternal kingdom of righteousness.
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