The Negro church in Iowa

University of Iowa Iowa Research Online Theses and Dissertations 1926 The Negro church in Iowa Hazel Smith University of Iowa No known copyright restrictions. This thesis is available at Iowa Research Online: http://ir.uiowa.edu/etd/5084 Recommended Citation Smith, Hazel. "The Negro church in Iowa." MA (Master of Arts) thesis, State University of Iowa, 1926. http://ir.uiowa.edu/etd/5084. Follow this and additional works at: http://ir.uiowa.edu/etd Part of the Sociology Commons

T H E N E G R O C H U R C H IN IOWA By Hazel Smith A Thesis Submitted to the Faculty of the Graduate College of the State University of Iowa, in partial fulfillment of the requirements for the degree of MASTER OF ARTS in the Department of Sociology Iowa City, Iowa July 1926

P R E F A C E The purpose of this thesis is to set forth the conditions of the Negro Church in Iowa. The paper deals with the financial conditions of the churches, church membership, work of the church, the educational preparation of the ministers, and the history of the organization of the denominations. The information here presented was obtained from questionnaires, personal visitation, books on the subject and the United States Religious Census reports. I desire to take this method in expressing my thanks to those ministers who so kindly responded to the questionnaires as well as those who gave the information asked for in the personal visitation. I also wish to thank the colored students on the Campus who have been kind and helpful in the collection of material. I especially want to thank Dr. Reuter for his unending kindness and assistance during my work. H. S.

TABLE OF CONTENTS I. BEGINNINGS OF THE NEGRO CHURCH IN THE UNITED STATES II. THE NEGRO CHURCH IN IOWA III. THE IOWA NEGRO MINISTRY IV. IOWA NEGRO CHURCH FINANCE V. APPENDIX VI. BIBLIOGRAPHY

THE NEGRO CHURCH IN IOWA CHAPTER I THE BEGINNINGS OF THE NEGRO CHURCH IN THE UNITED STATES 1. INTRODUCTION 3. ORGANIZATION OF NEGRO METHODIST CHURCHES 3. ORGANIZATION OF NEGRO BAPTIST CHURCHES 4. ORGANIZATION OF OTHER NEGRO CHURCHES 5. STATISTICAL RECORDS OF NEGRO CHURCHES 6. NEGRO DENOMINATIONS

THE NEGRO CHURCH IN IOWA CHAPTER I THE BEGINNINGS OF THE NEGRO CHURCH IN THE UNITED STATES INTRODUCTION The first Negroes brought to America were almost entirely separated from their African heritage. The number was small and they came from different African groups. They were introduced as individuals into a strange environment. They lived for the most part in the separate households of the whites and had little opportunity to associate with each other. Moreover they often represented different language groups, so were unable to communicate. As a consequence there was little chance for them to retain or transmit anything of their tribal beliefs or practices. But they were not only stripped of their own culture facts;

2 they lived in close contact with the whites and quickly acquired the superficial elements of the white culture complex. They attended the church and religious services of their white masters, learned the Christian practices, and became members of the churches. The increase in the number of Negroes gave rise to problems of church membership and attendance. The presence of one or a few Negroes in a congregation was not a serious inconvenience but as they became more numerous special provisions became necessary. In some churches special seats were provided for the Negro members; in others they stood during the service in the rear of the building or about the open door and windows. In some churches they were segregated in the balcony. As congregations tended to outgrow the capicity of the church buildings, provisions were often made for the Negro members. A special service was often held for the Negroes

3 at an hour that did not conflict with the white service. In some cases these were in the church, in other cases in the basement. In many cases a separate building was provided for the Negroes. These separate Negro congregations were divisions of the white churches and the services were conducted by the white ministers. The congregations were separate in the physical sense only. But the separation was in accord with the wishes of both the Negroes and the whites. As time went on the Negro part of the congregations became more independent. Free Negroes in some cases withdrew from the white churches and formed independent congregations. The separation gave a freedom and opportunity for expression to each group that was not possible in the mixed congregation, (l) (1) Reuter Woodson- Hie History of the Negro Church Chapter 1-2.

4 METHODIST NEGRO CHURCHES. In 1794 the Negro members of the Philadelphia Methodist Episcopal Church organized a separate congregation, under the leadership of Richard Allen, a former Negro Slave. Allen was not a regular minister and acted as a supply until this congregation was accepted as a component part of the Methodist Episcopal Church. Bishop Asbury arranged that ministers be sent from the Methodist Episcopal CcnferBce(S) (3) Ibid- page 72-73. Several other Negro churches had been organized in various parts of the country in much the same manner as this one organized by Allen, but it was not until 1816 that there was any movement for a general Negro church. In this year Richard Allen again became active and called a conference in Philadelphia, of the leaders of these various local Negro churches.

5 At this conference they decided to withdraw from the offical support of the white Methodist Episcopal Church and affect their own organization* This new organization was known as the African Methodist Episcopal Church. Allen was ordained as its first Bishop. The growth of this Methodist Church was apparently rapid for in 1833 they reported four thousand members. This denomination grew rapidly where ever churches were established. In 1818 a report made by Daniel Coker, a Negro leader in this new African Methodist Episcopal church, in the Baltimore district, shows a membership of one thousand sixty-six, the report for 1819 showed a membership of one thousand three hundred and eight. The report in the following year showed one thousand seven hundred sixty. In 1833 they reported one thousand nine hundred twenty-four.(3) (3) Ibid- page 74.

6 In 1800 a band of Negro Methodists withdrew from the New York Methodist Episcopal Church, due to the increase in the Negro membership, and began the erection of a separate church. There was dessention within the ranks and this trouble continued until in 1820, when the church was finally completed and the organization was known as the African Methodist Episcopal Zion Church. This organization was the beginning of the independent Negro Denomination which goes under the same name.(4) (4) Ibid- page 7S. The African Methodist Episcopal and the African Methodist Episcopal Zion Churches have been the two leading Negro Methodist Churches since their organization. Their membership was composed mainly of Negroes who had withdrawn from the Northern white Methodist Churches. There were however

7 several of these church organizations in the South. Immediately after the Civil War the Negro membership of the white Methodist Episcopal church South was reduced from two hundred seven thousand to seventy-eight thousand. This was due to the Emancipation which and feeling among the Negroes that they preferred their own organizations. The white Methodist Episcopal Church South voluntarily agreed to organize its remaining constituency into a separate organization. The separation took place in 1870 and the new church has since been known as the Colored Methodist Episcopal Church. It is a question as to whether the Southern Methodist church did this because they desired to be away from the Negroes, or because they thought that the Negroes in their new status as freeman could do their own work better than if they were continually in contact with the whites. In the first place the reason for

8 the Negroes belonging to the church of his master was for the control of his actions, in order to prevent insurrections. This was no longer necessary and they might as well be placed to themselves. (5) (5)Daniel,W,A. - Education of the Negro Minister, pp 21-22. These three leading Negro Methodist Churches are entirely under Negro control, There are eight other Methodist organizations which are under the control of white Methodist Churches. Some of these organizations have been affected by schisms and splits from the churches already organized, others have been formed from unions of small groups that have withdrawn. The names are the result of these unions of various small independent churches with the Methodist branches. The Negro Methodist Episcopal denominations in the United States are as follows:

9 African Methodist Episcopal, African Methodist Episcopal Zion, Colored Methodist Protestant, Union American Methodist Episcopal, African Union Methodist Protestant, Colored Methodist Episcopal, Reformed Zion Union Apostolic, African American Methodist Episcopal, ReformedMethodist Union Episcopal, Congregational Methodist, and Evangelist Missionary Church. (6) (6) Negro Year Book-(1925-26) page 358 Following are the four Methodist denominations having Negro organizations; Methodiebt Episcopal, Methodist Protestant, Wesleyan Methodist Connection, and Independent Methodist.(7) (7) Ibid- page 258. The three leading Methodist Negro Churches, the African Methodist Episcopal, the African Methodist Episcopal Zion and the Colored Methodist Episcopal show a consistant

10 increase in the number of organizations. The facts are given in the following table. GROWTH IN INDEPENDENT NEGRO METHODIST CHURCH ORGANIZATIONS IN THE UNITED STATES 1890, 1906, *1916. Organizations Number of Churches 1890 1906 1916 African Methodist Episcopal African Methodist Episcopal Zion Colored Methodist Episcopal 3,481 6,647 6,636 1,704 3,304 3,716 1,759 3,381 3,631 (8) (8) Religious Census of the United States, 1916 page 578 Part 1

11 There has been a corresponding increase in membership in these organizations, with the exception of the African Methodist Episcopal Zion Church, which decreased in membership in the period from 1890-1906. The following table gives the membership at each enumeration. Organizations Membership. 1890 1906 1916 African Methodist Episcopal 452,725 444,777 548,355 African Methodist Episcopal Zion 349,788 184,542 257,169 Colored Methodist Episcopal 129,383 172,996 245,749 (9)

12 There has been a corresponding increase in the amount of property owned by these organizations. The figures are given for each enumeration in the following table. PROPERTY OWNED BY INDEPENDENT NEGRO METHODIST CHURCH ORGANIZATIONS IN THE UNITED STATES 1890 1906 1916 Organizations Property Value 1890 1906 1916 African Methodist Episcopal j$6,468,380 i 10,303,489 $14,631,793 African Methodist Episcopal Zion 3,714,138 4,833,307 7,591,393 Colored Methodist Episcopal 1,713,366 3,017,849 5,619,863 (10) (10) Ibid- page 578-9

13 NEGRO BAPTIST CHURCHES The first Negro Baptist Church in the United States was organized at Silver Bluffs, South Carolina in 1773* This church was a local organization. Other local Baptist organizations were formed at Petersburg, Virgin-ia in 1776, Richmond, Virginia in 1780, Williamsburg, Virginia in 1785 and at Savannah,Georgia in 1788. (11) (11) Daniel- Education of the Negro Minister page 33. The number of independent Negro Baptist churches was larger in the North where the free Negroes were most numerous. Among the earliest Northern churches to be organized were the Abyssinia Baptist Church, established in New York in 1800, and the First African Baptist Church, which was established in Philadelphia in 1809.(13) (13) Ibid - page 33.

14 As in the case of the Methodists a large majority of the Negro Baptists were in the South and, for the most part, were members of the white churches. In 1845 the Baptist church of Beaufort, South Carolina, reported 3,333 members, two thirds of them colored. The First Baptist Church of Charleston, South Carolina had a membership os 831 all but 33 of whom were colored. In one Baptist Church 3,800 of the 4,300 members were colored. The conditions were similar in other states. It is estimated that there were 150,000 colored Baptist in the South in 1850, and about 400,000 in 1863. (13) (13) Ibid - page 33. The Negro membership of the Baptist church grew rapidly after the Civil War. This was in some part due to the policy of the church in regard to the equal authority of all members. Operating on the basis of equality,

15 local churches sprang up everywhere. Each. Baptist preacher, a law unto himself, went about seeking followers. Immediately after the Emancipation the Negro Baptist Churches, which in the South had formerly beencoolly received by white bodies and were not permitted to form associations of their own, united for mutual benefit. Until 1866 they had district organizations only. In that year the Negro Baptist in North Carolina organized- the first state convention. The churches in Alabama and Virginia followed in 1867 and within a short tine all the states of the South had independent Negro Baptist Associations or Conventions. Hie next step was the formation of National Bodies. The first of these larger groups was the Northwestern and Southern Baptist Convention organized in 1864. In 1866 this organization consolidated all the general interests of the Negro Baptist church as one large body. This reorganization was now called

16 the Consolidated American Baptist Missionary Convention. This convention operated largely in the South. In 1873 the West withdrew from the larger consolidation andrevived the old Northwestern Convention of 1864, under the name of the Baptist Association of the Western States and Territories. Another Negro Baptist organization was formed in the Northern States in 1875, called the New England Missionary Convention. In 1880 the Baptist Foreign Mission Convention of the United States was organized. In 1886 a Negro Baptist Convention met in St-. Louis and organized the National Baptist Convention. The purpose of this organization was to carry on the international work of the church. This is at the present time the largest of the Negro Baptist organizations. (14) ( (14) Woodson- Chap. 9, pp 199-301

17 The three leading Baptist Negro denominations are;the National Convention, Colored Free Will, and the Colored Primitive. The following table shows the number of organizations at each enumeration; Table I Growth in Independent Negro Baptist Church organizations in the United States 1890, 1906, 1916 Organizations No. of Churches 1890 1906 1916 National Convention 12,533 18,534 21,113 Colored Free Will 251 170 Colored Primiti^re 323 797 336 UB) (15) United States Religious Census Part 1 page 130

18 In the National Convention of the Baptist Negro Church there has been an increase in membership according to the increase in organizations. In the other two denominations the decline in membership is noted as the denominations have also decreased. The following table gives the membership at each enumeration. Table II Membership of Independent Negro Baptist Church organizations 1890, 1906, 1916 Membership Membership 1890 1906 1916 National Convention 1,348,989 3,361,607 3,938,579 Colored Free Will 14,489 13,363 Colored Primitive 18,163 35,076 15,144 (16) (16) Ibid. - page 130

19 The property value of these leading Negro Baptist Churches has increased or decreased in accord with the increase or decrease in the number of organizations. The figures are given for each enumeration in the following table. Table III Property owned by Independent Negro Baptist Church organizations in the United States 1890, 1906, 1916 Organization Property value 1890-1906 1916 National Convention 9,038,549 24,437,272 41,184,930 Colored Free Will 79,278 178,385 Colored Primitive 135,427 296,539 154,690 (17) Ibid. - Page 130

20 OTHER NEGRO CHURCHES While the Methodist and Baptist churches were the leading organizations among the Negroes there were other churches with Negro members and with separately organized Negro churches. There was much friction among the Negro churches. The trouble was due not so much to doctrinial disagreements as to personal ambitions. The friction often resulted in one faction with drawing and establishing a separate church. The Reformed Zion Apostolic Church, founded in 1882, was the result of a schism in one of the African Methodist Episcopal 2ion Churches. In Lawerence, Kansas, in 1896 the Colored Church of God and the Saints of Christ, incorporated and this organization has several congregations, in the Western part of the United States. Since 1899 the time of the organization of the Church of the Living God, it had been

21 divided because of dissentions, into three distinct groups; the Church of the Living God (Christian Workers in Friendship); the / Church of the Living God (Apostolic) and the Church of the Christ in God. (18) (18) Negro Year Book-(1935-1926) page 257 The Presbyterians, as the Methodists and Baptists, accepted the Negroes into their congregations. They desired to increase the Negro membership and used the Negroes as ministers in mission work among the Negroes. As early as in 1810 a small Negro Presbyterian Mission was founded in the city of Philadelphia. A former Negro slave, John Gloucester, was educated and placed in charge of this mission. He held the position until the time of his death in 1820. (19) (19) Woodson- Chapter 9-page 199-301.

22 After the Civil War the Presbtyerian church authorized that the colored members be organized into a separate branch of the church. In 1869 the General Assembly of the Cumberland Presbyterian church authorized the organization of a colored branch. (20) (30) Negro Year Book (1935-26) page 257 It is estimated that in 1890 there were approximately thirty thousand Negro Presbyterian communicants in the United States. After that time the church grew rapidly. In 1906 it had a membership of approximately fourty-eight thousand. After that period the numbers decreased. In 1916 they reported a less membership than in 1906. (31) (31) Religious Census of the United States- 1916 page 130.

23 The Protestant Episcopal or Episcoplian Church did not divide on the slavery question. In 1890 they had forty-nine organizations and a membership of two thousand nine hundred seventy-seven. In 1916 they reported two hundred seventeen Negro churches with a total membership of twenty-three thousand seven hundred and seventy-five. Of the white denominations with Negro organizations this church ranks second in number of Negro organizations. They have nearly twenty-five thousand members and one hundred Negro clergymen. (22) (22) Ibid- 1916 page 130. The Catholic Church also had organizations among the Negroes. Most of these organizations were in the Southern States, Maryland, Florida, Mississippi, and Louisiana, where the largest numbers were dwelling. There was, however, according to an estimate made in 1908,

24 about two hundred twenty-five thousand Catholic Negroes in the United States, There are four dioceases, that of the Fathers of the Society of St. Joseph in Baltimore, Maryland; The Society of African Missions at Savannah, Georgia; The Society of the Divine Word at Little Rock, Arkansas, and the Congregation of the H^ly Ghost in Pennsylvania and Virginia. (23) (23) Catholic Encyclopedia Vol. 11. The churches discussed are representative of the Negro churches in the United States, but not all of the Negroes are members of the denominational groups. Some of the Negroes have not joined any church. Others are members of white churches. In some communities in the United States the few Negro families, worship with the white denomiations

25 STATISTICAL RECORD OF THE NEGRO CHURCHES. The first compilation of Religious Statistics in the United States was made inl890. Sixteen years later another Religious enumeration was made, which included essentially the same points, as the first. In 1916 there was a third enumeration. A study of the returns of these enumerations shows a rapid increase in the Negro organizations. At the first enumeration there were twenty-three thousand separate organizations. In 1906, the time of the second Religious Census, there were thirty-seven thousand separate organizations. Ten yeara later the separate Negro organizations of the United States numbered thirty-nine.thousand, a slight increase over the number reported at the previous enumeration. (24) (24) Religious Census of the United States,-1916, page 130, Part 1.

26 As the separate Negro organizations were increasing, membership in these churches was also increasing approximately at the rate of one million each decade. The growth in the Negro organizations and membership is shown in the following table. Table I NEGRO CHURCH ORGANIZATIONS AND CHURCH MEMBERSHIP IN THE UNITED STATES 1890, 1906, 1916 Year Organization Membership 1890 23,462 2,676,539 1906 36,770 3,691,844 1916 39,655 4,602,805 (25) (25) Ibid. - Page 130 At each enumeration there were several organizations which could report no definite place of worship, consequently the

27 number of organizations and the number of churches is not the same. The differences are shown in the following table. Table II NUMBER OF ORGANIZATIONS AND NUMBER OF CHURCHES IN THE NEGRO STATISTICAL REPORTS FOR 1890, 1906, 1916 Year Number of Organizations Churches 1890 23,462 33,770 1906 36,770 35,160 1916 39,655 37,371 (26) (26) Ibid. - Page 130 The value of Negro church property increased with the increase in church membership and the increase of separate organizations. The following table shows the increase in the value of Negro church property.

28 Table III INCREASE IN VALUE OF NEGRO CHURCH PROPERTY IN THE UNITED STATES 1890, 1906, 1916 Year Churches Value of Property 1890 33,770 $36,636,448 1906 35,160 56,636,159 The Negro churches have Sunday Schools much the same as many of the white organizations. No enumeration of the Negro Sunday Schools was made in 1890. In 1906 the enumeration shows thirty-four thousand six hundred sixty-one Negro Sunday Schools in the United States, with a membership of one million seven hundred forty thousand ninty-nine. Ten years later there were thirty-seven

29 thousand three hundred seventy Negro Sunday Schools and a membership of two million one hundred fifty-three thousand eight hundred forty-three. This increase of Sunday School membership is approximately on the same ratio as the increase in membership and organizations of the Negro church over the same period. The following table shows the number and increase in Negro Sunday Schools and the Sunday Schools membership. Table IV. NUMBER AND INCREASE IN NEGRO SUNDAY SCHOOLS AND SUNDAY SCHOOL MEMBERSHIP FOR 1906 1916 Year Sunday Schools Membership 1906 34,681 1,740,099 1916 37,770 '2,153,843 (28) (28) Ibid- page 578-9

30 NEGRO DENOMINATIONS. i Negro Denominations are of two types, the independent Negro denominations with no corresponding white organizations and white denominations with Negro congregations. The total number of independent denominational churches is thirty-nine thousand three hundred forty-one. The total membership of these churches is four million seven hundred fifteen thousand three hundred fourteen and the value and the value of church property is seventy-eight nnillion two hundred seventy thousand nine hundred fifty-nine dollars. The following table of the more important independent Negro denominations gives the number of churches, the church membership and the value of church property. (29) (29) Negro Year Book (1925-26) page 261-62

31 Table I IMPORTANT INDEPENDENT NEGRO DENOMINATIONS, SHOWING CHURCHES MEMBERSHIPf VALUE OF PROPERTY,IN 1916 Denomination C]aurches Membership Value of Property Baptist National Convention 34,333 3,353,733 #45,374,850 African Methodis Episcopal Colored Methodis Episcopal African Methodis Episcopal Zion t 6,900 575,865 16,330,384 t 3,843 366,330 7,135,313 t 3,716 413,338 8,331,438 Union American Methodist Episco]pal 385 31,000 38,500 Colored Primitivi e Baptist 336 15,144 165,330 Colored Free Will Baptist 170 13,363 180,373 Church of the Living God 166 9,636 78,955 Colored Cumberlai nd Presbyterian 136 13,077 360,731 Ten remaining denominations 364 34,809 505,413 To tal 39,341 4,715,314 #78,370,959 (30) (30) Ibid. - page 363.

32 The second division of the Negro churches included, in 1916, twenty-two denominations that are directly under the supervision and administration of the corresponding white denominations. The following table shows the Negro branches of the white denominations, numbering eight thousand one hundred thirty-nine, with a total membership of six hundred thirty-nine thousand three hundred twenty-six and property valued at nineteen million eight hundred four thousand eight hundred twenty-one.

33 Table II Negro Branches of White Denominations Showing Churches, Membership, and Value of Property in 1916 Denomination Churcheis Member e»hip Value of Property Methodist Episcopal 4,704 332,523 $9,685,000 Primitive Baptist 797 35,706 350,000 Disciples of Chris t 765 33,375 365,000 Presbyterians 460 27,272 1,276,148 Protestant Episcopal 317 23,775 1,537,768 Free Baptist 179 10,876 186,150 Seventh Day Adventists 160 7,000 400,000 Baptist Bodies 166 65,000 3,250,243 Congregational 156 15,120 950,000 Roman Catholic 100 60,000 1,250,000 Christian Convention 120 12,200 170,000 Nineteen Remaii ling Groups 342 16,291 374,533 Total 8,174 639,336 19,804,821 (31) 131) Ibid page 362-3

34 CHAPTER II NEGRO CHURCHES OF IOWA 1. EARLY NEGROES IN IOWA 3. BEGINNINGS OF IOWA NEGRO CHURCH 3. NEGRO DENOMINATIONAL DIVISIONS IN IOWA 4. STATISTICAL RECORDS ON IOWA NEGRO CHURCH FOR 1906, 1916, 1936

35 EARLY NEGROES IN IOWA As early as 1839 problems resulting from the presence of the Negro made themselves felt in Iowa. In that year an act was passed by the legislative assembly to regulate blacks and mulattoes. The act provided that every Negro or mulatto before entering the Territory should be required to show a certificate of freedom under seal of a judge or justice and to secure a five hundred dollar bond insuring his good behaviour. On failure to comply with these provisions, proceedings for the seizure of the offender were to be instituted at once, and any person hiring a Negro or mulatto who had given bond was to be subject to a fine of not less than five hurad rod dollars and not more than.one hundred dollars. In spite of this law a good many runaway slaves settl- ed in the southern part of the state and in some of the larger towns along the rivers.

36 There were also a good many free Negroes in the Iowa population at an early date. (1) (1) Iowa Journal of History and Politics, 1904. Louis Pelzer,- Negro in Slavery, page 471. BEGINNINGS OF THE IOiA NEGRO CHURCH Of the Iowa Negro churches reporting, through a special questionnaire, their date of organization the earliest appears to have been the African Baptist Church, at Mt. Pleasant. This church was organized in 1863. The church at this period was strong for from the time of its organization until about 1880 it was estimated that there were in Henry County approximately five hundred Negro voters, most of whom attended this church or the African Methodist Episcopal church which was founded sane years later in the same town. The place and date of organization of the

37 Negro churches in Iowa, reporting through this special questionnaire, are given in the following table. (2) (3)Material collected through questionnaire Table I IOWA NEGRO CHURCHES WITH THE PLACE AND DATE OF THEIR ORGANIZATION Place Chur ch Date Mt. Pleasant Baptis t 1863 Des Moines Corinthian Baptist 1965 Burlington A. M. E. 1867 Muscation A. M. E. 1867 Keokuk Pilgrim*e Rest Baptist 1871 Clinton A.M. E. 1874 0 1 tumwa Baptist 1875 Washington A. M. E. 1879 Council Bluffs A. M. E. 1880

38 Place Churdh Date Ft. Madison Baptist 1880 Clinton Bap ti s t 1887 0 1 tumwa A. M. E. 1893 Des Moines Maple St. Baptist 1899 Des Moines Burnes M. E. 1906 Des Moines Colored M. E. 1909 Des Moines Union Baptist 1915 Des Moines Kyle s A.M.E. Zion 1919 Waterloo African M. E. 1919 Ft. Madison African M. E. 1924 Ft. Madison Methodist Episcopal 1935 (3) (3) Ibid.- Summary It will be noted that the churches of the Southern part of Iowa were established at an earlier date than those in the other parts of the state. In the earlier decades most of the Iowa Negroes lived in the state. In the earlier decades most of the Iowa Negroes lived in the Southern tier of counties

39 Of the twenty Iowa Negro churches reporting in the special questionnaire, eight belong to Baptist denominations. The name, location, and date of the founding of each of these churches is given in the following table. Table II NAME, LOCATION AND DATE OF FOUNDING OF THE IOWA NEGRO BAPTIST CHURCHES Place Church Date Mt. Pleasant Baptist 1863 Des Moines Corinthian Baptist 1865 Keokuk Pilgrim* Rest Baptist 1871 Ottumwa Second Baptist 1875 Ft. Madison Second Baptist 1880 Clinton Baptis t 1887 Des Moines Maple St. Baptist 1899 Des Moines Union Baptist 1915 (4) (4) Ibid. - Summary

40 There are twelve Negro Methodist churches in the state that reported in the special' questionnaire as to the date of their organization. The organization of these churches was, on the qverage, at a somewhat later date than the founding of the Baptist organization. The name, location and the date of the founding of each of these Methodist churches is given in the following table. Table III Place Chur ch Date Burlington A. M. E. 1867 Muscation A. M. E. 1867 Clinton A. M. E. 1874 Washington A. M. E. 1879 i Council Bluffs A. M. E. 1880 Ottumwa A. M. E. 1893 Des Moines Burnes M. E. 1906 Des Moines Colored M. E, 1909 Des Moines Kyles A.M.E. Zion 1919

41 P3a ce Chur ch Date Waterloo A. M. E. 1919 Ft. Madison A. M. E. 1934 Ft. Madison M. E. 1935 (5) (5) Ibid. - Summary IOWA NEGRO DENOMINATIONAL DIVISIONS The Iowa Negro churches are divided, as are the larger denominational bodies, into two groups; those churches that are under the supervision of the white denominations and those churches that are independent of the white supervision. The first church census of Iowa was taken in 1906. At that time there were thirty-three Negro Baptist organizations in the state with a total membership of two thousand three hundred eighty-seven. There were thirty-seven Methodist churches with a total membership of one thousand six hundred seventy-five. The following table gives the membership by sexes for the separate denominational groups.

42 TabIs I Organizations reporting No. Men Women Total Baptist Organizations Northern Convention 1 13 22 35 National Convention 33 879 1,474 2,352 Methodist Organizations Methodist Episcopal 2 21 37 58 A. M«E. 35 554 1,063 1,617 Protestant Episcopal 1 14 32 46 (6) (6) Religious Census of the United States 1906, 1916, page 578 In 1906 the Negro churches of the state reported a total of sixty-five active Sunday Schools with a total enrollment of two thousand two hundred sixty-one pupils. The significant facts in regard to these schools are given in the following table.

43 Table II IOWA NEGRO SUNDAY SCHOOLS, MEMBERSHIP AND TEACHERS IN 1906 Organizations reporting No. Officers Teachers Membership Baptist Organizations Northern Convention 1 6 30 National Convention 29 177 1,233 Methodist Organizations Methodist Episcopal 2 9 30 A. M. E. 32 313 968 Protestant Episcopal 1 5 63 (7) (7) Ibid Of the seventy Iowa Negro.churches reporting in 1906 only sixty reported a property valuation or a church debt. In that year the total property valuation for all denominations was one humdred sixty-

44 three thousand nine hundred twenty-five dollars. Against this property there were debts to the amount of twenty-three thousand five hundred eleven dollars. In the following table the church property and church debt is given for the different denominations. Table III IOWA NEGRO CHURCH PROPERTY AND DEBTS BY DENOMINATIONS IN 1906 Organizations reporting No. Propertyvaluation Church debts Baptist Organizations Northern Convention 1 $3,100 $1,300 National Convention 37 53,975 6,031 Methodist Organizations Methodist Episcopal 3 15,000 9,000 A. M. E. 30 93,850 7,180 Protestant Episcopal no report (8) (8) Ibid

45 In 1916 there was a second church Cencus in Iowa. At this date sixty-eight churches reported. The mumber included each of the denominations reporting in 1906 as well as three additional. The denominations reporting in 1916 but not at the earlier enumeration were the Church of God, the Congregational, and the African Methodist Episcopal, the later reporting six congregations; the others one each. In the ten year period from 1906 to 1916 there was an increase in the membership of both the Methodist and Baptist denominations. The following table gives the Negro church membership divided by sexes for the separate denominations for the years 1906 and 1916.

46 Table I IOWA NEGRO CHURCH MEMBERSHIP BY SEXES, 1906-1916 Organizations Men Women Tifrtal reporting 1906-1916 1906-1916 1906-1916 1906-1916 Baptist Organizations Northern Convention 1 1 13 30 22 27 35 57 National Convention 33 34 879 997 1,473 1,465 3,350 3,520 Methodist Organizations Methodist Episcopal 3 3 21 60 37 135 58 195 A. M«E. 35 21 554 727 1,063 1,382 1,617 3,248 A. M. E. Zion 6 50 95 143 Protestant Episcopal 1 1 14 * 32 46 50 The Church of God ' 1 13 22 35 Congregational 1 30 45 65 (9) (9) Ibid

47 In the ten year period from 1906 to 1916 there was an increase in the number of Sunday Schools in the Baptist denominations. In 1906 the Baptist reported thirty Sunday Schools with a total enrollment of one thousand two hundred sixty-three; in 1916 they reported thirty-four Sunday Schools with a total enrollment of one thousand six hundred seventyseven. The Methodist denominations reported in 1906 thirty-four Sunday Schools with a total membership of nine hundred ninety-eight; in 1916 they reported thirty Sunday Schools with a total membership of one thousand two hundred forty-six. The following table gives the number of Sunday Schools, the number of teachers, and the number of pupils for the different denominations at each enumeration.

48 Table II NUMBER OF SUNDAY SCHOOLS, TEACHERS *ND PUPILS FOR DIFFERENT DENOM INATIONS 1906-1916 Organizations Number Teachers Membership reporting 1906-1916 1906-1916 1906-1916 Baptist Organizations Northern Convention 1 1 6 5 30 90 National Convention 39 33 177 335 1,333 1,587 Methodist Organiza tions Methodist Episcopal 3 3 9 34 30 137 A. M. E. 33 31 313 180 968 998 A. M. E. Zion 6 35 111 Protestant Episcopal 1 1 5 5 63 34 Church of God no report Congregational 1 16 71 (10) (10) Ibid.

49 In the ten year period from 1906 to 1916 there was and increase in the property valuation of the various Negro denominations of the state from approximately $163,925 to $249,345. The debts of these churchesin 1906 were $23,511 and in 1916 they had decreased to $19,612. The following table gives the property valuation and the church debts for each enumeration. Table III. TOTAL PROPERTY VALUATION AND INDEBTEDNESS OF THE IOWA NEGRO CHURCHES 1906-1916 Organizations Number Property Debt Reporting 1906-1916 1906 1916 1906 1916 Baptist Organizations Northern Convention 1 1 $2,100- $4,000 $1,300- $300 Cv v.;ion National Convention 27 34 53,975-106,695 6,031 6,880 Methodist Organizations Methodist 2 3 15,000-12,500 9,000-2,068 Episcopal African M.E. 30 21 92,850-108,350 7,180-8,711

50 Organization Number Property Debt Reporting 1906-1916 1906-1916 1906 1916 Methodist Organizations African M. 6 $3,200 $153 Episcopal Zion Protestant Episcopal 1 3,000 Congregational- 1 10,500 1,500 (11) (11) Ibid.

51 In 1926 thirty-two Iowa Negro churches reported through a special questionnaire. Of that number eight were Baptist and twenty-three Methodist. The Baptist reported a membership of two thousand one hundred and ninety-six. The Methodist reported a membership of two thousand two hundred and seventy-one. The one Protestaont Episcopal church reported a membership of fifty. The following table gives the membership by sexes for the separate denominational groups. Table I MEMBERSHIP OF THE IOWA NEGRO CHURCHES BY SEXES FOR 1926 Organizations Number Men Woman Total Reporting 1926 1926 1926 1936 Baptist Organizations National 8 774 1,432 2,196 Convention Methodist Organizations Methodist 3 40 113 152 Episcopal African M.E. 30 637 1,397 2,034 African M.E. Zionl 36 59 85 Protestant 1 18 33 50 (12) Episcopal (12) Collected Material (Personal) Summary.

52 In 1906 the Iowa Negro churches reported a total of sixty-five Sunday Schools with a membership of two thousand two hundred and sixty- one. In 1916 they reported sixty-six active Sunday Schools with an enrollment of three thousand eighteen. The report in 1936 comes from thirty-two active Sunday Schools with an enrollment of two thousand six hundred twenty- five. The number of Sunday Schools and the membership of the Sunday Schools of the rep ortin g churches is given in the following table. Table II. IOWA NEGRO SUNDAY SCHOOLS AND SUNDAY SCHOOL ENR0LLM1NT FOR 1936 Organizations Number Membership Reporting 1936 1936 Baptist Organizations - National 8 403. Convention Methodist Organizations Methodist 3 105 Episcopal African M.E. 20 1,054 African M.E. Zion 1 43 I g k V o W 1 31 (13) (13) Ibid.

53 CHAPTER III 1. EDUCATION NEGRO CHURCHES OF IOWA THE IOWA NEGRO MINISTRY 2. CHARGES HELD AND YEAR OF ENTERING MINISTRY 3. SALARIES 4. FAMILIES

54 CHAPTER III THE IOWA NEGRO MINISTRY EDUCATION The educational status of the Negro ministers is very low. The ministry is in general open to anyone who feels the call to preach regardless of his intellectual, educational, or moral qualifications and pulpits are often filled by men who are profoundly ignorant and in other ways ill-fitted to assume the moral leadership of the people. Many of them have a certain natural eloquence that results from a lack of comprehension of the meaning of words used. The masses of the race are so ignorant that the content of the sermon is a matter of indifference; they react to the sound rather than to the sense. Ignorance, therefore, is not a serious handicap to successful preaching; any man who can deliver a "rousement" sermon is a religious leader of hie people, (1) Daniel Education of Negro Ministers page 41-3

55 The great majority of the ministers are men of mediocre ability and limited education. The schools for the training of Negro ministers are in most cases of inferior grade and poorly endowed. The students that they draw are in general those who lack the native capacity to meet the more rigorous requirements maintained in the academic and professional fields. The incentive to an educated ministry is absent; training is not necessary in order to be licensed, preferment does not depend upon it, and congregations do not demand it. There are of course some educated and capable men in the Negro ministry but they form a very small per- cantage of the total. (3) (3) Ibid page 41-43 What is true of the Negro ministry in general is true of the Negro ministry of the state of Iowa. They are for the most part men of little ability and of little education. In-

56 formation on this point was secured from twenty-seven Negro Ministers. The following table, based upon the statement of these men, indicates the type of education. Table I SCHOOLS ATTENDED BY THE IOWA NEGRO NEGRO MINISTERS Ministers reporting Number Secondary schools Colleges Universities Theological seminaries Baptis t 7 7 6 2 Methodist: Men 17 17 15 7 Women 2 2 1 0 Protestant Episcopal 1 1 1 1 (3) (3) Material collected by questionnaire The extent of the education is better indicated, however, by the degree that tnese men have received. The following table indicates that while many of these men have

57 been in colleges and divinity schools they did not in many cases succeed in graduating Table II DEGREES HELD BY THE IOWA NEGRO MINISTERS Ministers reporting Number Bachelor of Arts Bachelor of Divinity Doctor of Divinity Baptist 7 4 2 Methodist:- Men 17 4 3 Women 3 Pro tee tan t Episcopal 1 1 (4) (4) Ibid. Summary CHARGES HELD AND YEAR OF ENTERING THE MINISTRY Ihe average Iowa Negro minister s residence in one locality is short. The time is ordinarily from two to five years,though some of the ministers in this state have been on the same charge fcr eight, ten and twelve years. They usually move more often

58 than do the whits ministers. The following table gives the year of entering the ministry, the present charge held, the number of charges held, and the average time on each charge of the twenty-one Iowa Negro Methodist Ministers. Table I PRESENT CHARGE, NUMBER OF CHARGES, YEAR OF ENTERING MINISTRY AND AVERAGE TIME ON CHARGE, FOR THE IOWA NEGRO MINISTERS. METHODIST Present Charge Year of entering ministry Charges held Avg. No. Yrs. on charge Albia 1918 1 8 Boone 1898 13 2.15 Burlington 1896 6 5 Cedar Rapids 1916 2 5 Council Bluffs 1905 10 2.1 Des Moines 1903 10 2.3 Des Moines, Burnes 1896 7 4.3

59 Present charge Year of entering ministry Charges held Avg. No. Yrs. on charge Dee Moines, Kyle *s 1885 5 2.3 Des Moines, Bethel 1885 9 4.5 Dubuque 1907 13 1.4 Ft. Madison 1881 9 5 Ft. Madison M.E. 1918 5 1.6 Keokuk 1914 4 3 Mason City 1901 8 3.13 Ottumwa 1912 6 2.66 Muscatine 1901 19 1,3 Sioux City 1894 4 8 Washington 1918 12 1.5 Waterloo 1878 33 3.8 Iowa City 1906 3 6.6 Heydock 1916 5 3 (5) (5) Ibid. Summary The tenure is longer, on the average, in the Baptist denominations. The average

60 years per charge for the Methodist ministers is three years and three months, that of the Baptist ministers is almost four years. The following table gives information in regard to the number of charges held, the avgerage number of years per charge, and the yesstt of entering the ministry for the eight Iowa Negro Baptist Ministers reporting. Table II PRESENT CHARGE, NUMBER OF CHARGES, YEAR OF ENTERING THE MINISTRY AND AVERAGE TIME ON CHARGE FOR THE IOiA NEGRO BAPTIST MINISTERS Present charge Year of entering ministry Charges hekd Avg. No. Y»3 on charge Clinton 1894 9 3.55 Davenport 1906 3 6.6 Des Moines, Maple 1887 5 6.8 Des Moines 1910 3 5.3 Des Moines, Union 1897 8 3.6

61 Present charge Year of entering m inis try Charges held Avg. No. Yrs. on charge Ft. Madison 1916 4 2.5 Keokuk 1916 3 3.3 Ottumwa 1917 6 1.5 (6) (6) Ibid Many of the Negro ministers have held charges in other states before coming to Iowa. The following table shows to what extent the Iowa Negro Methodist ministers are immigrants to the State. Table III CHARGES IN THE STATE AND CHARGES OUT OF THE STATE HELD BY IOWA NEGRO METHODIST MINISTERS Present charge Iowa charges Out of State chargee Albia 1 0 Boone 3 10 Burlington * 1 5

61 Present charge Iowa charges Out of State charges Cedar Rapids 1 1 Council Bluffs 1 9 Des Moines, C. M. E 1 9 Des Moines, Burnes 1 6 Des Moines, Kyle s 1 4 Des Moines, Bethel 4 5 Dubuque 7 6 Ft* Madison 5 4 Ft. Madison 1 4 Keokuk 1 3 Mason City 1 7 Ottumwa 4 2 Muscatine 5 14 Sioux City 2 2 Washington 5 7 Waterloo 5 20 Iowa City 1 4 Heydock 1 3 (7) (7) Ibid

62 That the Baptist ministers are almost equally migratory is indicated by the following table which shows the charges held in Iowa and other states. Table IV CHARGES IN THE STATE AND OUT OF THE STATE HEED BY EIGHT IOWA NEGRO BAPTBT MINISTERS Present charge Iowa charges Out of state charge Clinton 3 7 Davenport 1 3 Des Moines 1 3 Dee Moines, Maple 3 3 Des Moines, Union 7 1 Ft. Madison 3 3 Keokuk 1 2 Ottumwa 3 3 (8) (8) Ibid

63 SALARIES The salaries paid the Iowa Negro ministers are small. The range of salaries in the reporting Iowa Negro churches is from one hundred eighty dollars per month down. Some of the Iowa Negro ministers receive such amounts as come from the free will offerings but receive no regular salary. The average salary of eighteen Methodist ministers in the State is one thousand one-hundred dollars. The following list shows the salary received by eighteen Methodist ministers of the State. Table I SALARIES OF THE EIGHTEEN IOWA NEGRO METHODIST MINISTERS Church Denomination Salary Albia A. M. E. Sunday collections Boone ft tl $500 Burlington» «3000 Council Bluffs it n 960 Des Moines C. M. E. 500 Des Moines Burnes M. E. 960

64 Church Denomination Salary Des Moines Kyle s A. M. E.> Zion j1,200 Des Moines Bethel A. M. E. 1,040 Dubuque A. M. E. 2, 0 0 0 Ft. Madison n ii 7 5 0 Ft. Madison Methidost Episcopal1 600 Keokuk A. M. E. 1,200 Mason City n n 1^000 Muscatine n it 2, 0 0 0 0 1 tumwa it it 1,000 Sioux City it n 960 Washington it n 336 Waterloo it n 1,700 (9) (9) Ibid. The Baptist ministers receive a somewhat better salary. The average salary of eight Baptist ministers reporting was one thousand two hundred fifty-five dollars. The following table shows ministers and churches reporting and the ministers salary in each case.

65 Table II Chugh Denomination Sala ry Cl in ton Baptis t $ 480 Davenport Baptist 1,300 Des Moines Corinthian Baptist 3,300 Des Moines Maple St. Baptist 1,300 Ft. Madison Baptis t 720 Des Moines Union St. Baptist 1,440 Keokuk Pilgrim*s Rest Baptist 1,300 Ottumwa Baptist 1,300 (10) (10) Ibid FAMILIES The children of the Iowa Negro ministers range from one to seven. Some Negro ministers realize that on salaries as meager as theirs it is exceedingly difficult to support a large family and give them all the modern educational advantages, which they should receive if they are to cope with the present day conditions.

66 The following table shows the number of Iowa Negro ministers that are married, the homes with children and those that do not have any. Table I NUMBER OF IOWA NEGRO MINISTERS MARRIED AND NUMBER OF CHILDREN PER FAMILY Churches reporting Number Married ministers No. of children Homes without children Baptist 8 8 43 3 Methodist 18 17 45 7 Frotentant Episcopal 1 1 4 (u) (11) Ibid

67 CHAPTER IV IOWA NEGRO CHURCH FINANCE 1 IOWA NEGRO CHURCH DEBTS (Comparative; 1906, 1916, 1936 ) 3. VALUE OF IOWA NEGRO CHURCH PROPERTY ( 1906, 1916, 1936 ) 3. EQUIPMENT OF IOWA NEGRO CHURCHES

68 IOWA NEGRO CHURCH DEBTS, 1906-191601936 Debts weigh heavily on many of the Negro Churches. The majority of the Negro congregations are very small and it is usually a burden for them to pay the pastor s salary and meet the annual budget. Of the thirty Negro churches reporting, twelve reported no debt, six reported a debt less than five hundred dollars, while the others report debts ranging from five hundred to nine thousand dollars. The greatest debts are due to the new or remodied churches, new or rebuilt parsonages, or from the accumulation of deficits over years past. The total debts of sixteen churches of the state reporting amounts to thirtyone thousand, nine hundred and seventy-one dollars, making an average for each church of one thousand sixty-six dollars. The total number of members of the reporting churches is four thousand, three hundred

69 fifty-six. If the debts were equally distributed it would make an average oblegation per member in these reporting churches of seven dollars and thirty-four cents, but several of these churches have no indebtedness, the burden falling heavily on the congregations facing these obligations. The following table shows the number of Iowa Negro churches reporting debts in 1906, the debts reported and the membership by denominations. Table I MEMBERSHIP AND DEBTS OF THE IOWA NEGRO CHURCH IN 1906 Churches Number Membership Debt reporting Baptist:- Northern Convention 1 35 f1,300 National Convention 38 3,353 6,031 Me thodis t:- Methodist Episcopal 3 58 9,000

70 Chur ches reporting Number Membership Debt A. M. E. 30 1,617 $7,180 Protestant Episcopal 1 46 2,200 (1) (l) Religious Census of the United States, 1906-1S16, page 578 In 1906 the total Negro Baptist debts of Iowa were $7,331. In 1916 the amount of indebtedness was reported at 7,180. The Methodist Negro church debts for 1906 were $16,180. In 1916 they were 10,932. In tl report three new denominations have been added ; the African Methodist Episcopal Zion the Congregational and the Church of God. Following is a statement of all the Iowa Negro church debts for 1916.

71 Table II MEMBERSHIP AND DEBTS OF IOWA NEGRO CHURCH FCR 1916 Churches reporting Number Membership Debt Baptist::- Northern Convention 1 57 $ 300 National Convention 34 2,500 6,880 Church of God 1 35 Congregational 1 65 1,500 Methodist M. E. 3 195 2,068 A. M. E. 21 2,248 8,711 A. M E. Zion 6 143 153 Protestant Episcopal 1 50 (2) (2) Ibid.

72 Information on this point was collected by the writer from sixteen churches. The amount of indebtedness reported by these is shcwto by the following table. Table III M E M B E R S H IP A N D D E B T S O F S I X T E E N IO W A N E G R O C H U R C H E S F O R 1 9 2 6 Churches reporting Number Membership Debts Baptist National Convention 4 2296 #7,540 Methodist M. E. 2 152 9,600 A. M. E. 8 2,034 6,940 A. M. E. Zion 1 85 7,000 Protestant Episcopal 1 50 500 (3) (3) Material collected by questionnaire The Negro churches have not been able until in the past few years to purchase or

73 The Negro churches have not been able until in the past few years to purchase or build modern buildings for use. The church was usually small and modestly equipped and often the parsonage was a very poor structure. The following table gives the property value of the Iowa Negro churches for 1906, by denominations. Table IV, IOWA NEGRO CHURCH PROPERTY VALUE 1906 Reporting Churches Property Value Baptist Northern Convention 1 $3,100 National Convention 37 33,975 Methodist Methodist Episcopal 3 15,000 African Methodist Episcopal 30 93,850 Protestant Episcopal 1 3,300 (4) (4) Religious Census of United Statesl906-1916 page 578

74 In the report of 1916 the property value of the Negro churches of Iowa had increased. The following table shows the increase. Table V. IOWA NEGRO CHURCH PROPERTY VALUE 1916 Reporting Churches Property Value Baptist Northern Convention 1 $4,000 National Convention 34 106,875 Congragational 10,500 Methodist Methodist Episcopal 3 12,500 A. M. E. 31 lo8,350 A. M. E. Zion 6 2,200 Protestant Episcopal 1 3,000 (5) (5) Ibid.