The Journal of Negro History, Volume 7, 1922. VariousЧитать онлайн книгу.
During his ministrations more than 3,500 have joined the church, 1,500 of whom were personally baptized by him. The financial condition of the church places it among the best managed churches in the country, although it has at times assumed heavy obligations in making improvements and in rebuilding. During the pastorate of Dr. Brooks a number of ministers and preachers have gone forth from the Nineteenth Street Baptist Church. Dr. J. L. Dart, the founder of an important education and missionary work in South Carolina, was ordained at this church. Dr. James R. L. Diggs, pastor of Trinity Baptist Church, and head of important educational work in Baltimore, is of this congregation, having been baptized and ordained by Dr. Brooks. E. E. Rick, of Newark, N. J., was ordained from the Nineteenth Street Baptist Church. James L. Pinn is a product of this body, and Dr. Brooks was influential in securing for him his first charge. John H. Burke, pastor of Israel Baptist Church, came up under Dr. Brooks, as did also Joseph Lee, of Arlington, Virginia, and James L. Jasper, of Brentwood, Maryland. But none of these products of the Nineteenth Street Baptist Church have done a better work than Miss Jennie Deane, the founder of the Manassas Industrial School, in Virginia, and Miss Nannie H. Burroughs, the founder and promoter of the National Training School for Women and Girls, Lincoln Heights, Washington, D. C. Nor should Mrs. Laura Queen be forgotten, for by her labors the doors of Stoddard Baptist Home were first opened.75
The Fifteenth Street Presbyterian Church, the next to be established, was formally organized November 21, 1841, in a little frame school house located on H Street near 14th Northwest. The moving spirit in this undertaking was John F. Cook.76 He had been received as a licentiate by the Presbytery of the District of Columbia on the twenty-first of October of that same year. Eighteen persons took part in this organization. Of these John F. Cook and Alfred A. Cook had been official members of the Union Bethel, now the Metropolitan African Methodist Episcopal Church. The pioneer members came from the First, the Second, and the Fourth Presbyterian Churches of the city and one from the Shiloh Church of New York, of which the Rev. Theodore S. Wright was pastor. The reasons why they desired the establishment of an independent church were clearly set forth in a series of resolutions which were not unlike those which occasioned the organization of other Negro churches. The new society was received into the Presbytery May 3, 1842, when in session at Alexandria, Virginia, then a part of the District of Columbia. John F. Cook was installed as the first pastor July 14, 1855. Under his pastorate the church prospered, increasing its membership to 125.
The successor of Mr. Cook was William T. Catto of Philadelphia, the former pastor of the First African Presbyterian Church of the country. Others to occupy the pulpit as supplies and pastors were Benjamin T. Tanner, subsequently a bishop of the A. M. E. Church, William B. Evans, Henry Highland Garnet, J. H. Muse, J. Sella Martin, John B. Reeves, during his connection with Howard University, Dr. Septimus Tustin, George Van Deurs, a Swede, and John Brown, a Scotchman. The last mentioned incumbent was succeeded by the Rev. Francis J. Grimké, who has served longer than all other pastors combined, and with marked success. During the first years of the ministry of Mr. Grimké, which began in the spring of 1878, there was great spiritual awakening as the result of his forceful preaching.
The church has had a high record for its Christian ideals and its public spirit. It has always stood for the best things, morally and spiritually, in the life of the community. It has always been ready to aid in every worthy cause. During the period immediately preceding the Civil War, and in the days of the reconstruction, it divided honors with the Israel Church as a place of popular assembly and referendum. In 1918 it sold its old edifice on 15th Street between I and K Streets, where it had worshipped for seventy-five years, and is now located in a beautiful and commodious structure on the corner of R and Fifteenth Streets.
The next significant effort was made by the Baptists. Persons dismissed from the Nineteenth Street Baptist Church for the purpose of organizing another body began in the year 1848 the existence of the Second Baptist Church, under the leadership of H. H. Butler, a licentiate. The next year Jeremiah Asher, a native of Connecticut, became the first pastor and remained for two years. Mr. Asher was a typical New Englander of superior education and high ideals. In 1850 Gustavus Brown assumed charge of the new body when it worshipped on B Street, Southwest, between Sixth and Seventh, in a broom factory, and subsequently at 9th and D Streets, Northwest, over Ryan's Grocery Store. In 1853 H. H. Butler was recalled and formally ordained as pastor. He remained with the church until his death in 1856, when Sandy Alexander was asked to accept this charge. A permanent home was then bought on the present site where the congregation has worshipped ever since. Mr. Alexander continued for five years until his health compelled him to retire. In 1861, Caleb Woodyard became pastor and remained for two years. During this period conditions were such that progress was not steady and this led to the recall of Mr. Alexander, under whose direction a strong organization was effected. Following him, came Chauncey A. Leonard and next John Gaines. Then followed Madison Gaskins, whose service was characterized by alternating conditions, a lawsuit, a fire and new organizations branching therefrom as Mount Carmel, Mt. Olive in the Northeast, and Rehoboth in the Southwest.77
The African Methodist Episcopal Zion Churches of Washington, D. C., grew out of the efforts of their denomination, founded by James Varick, Peter Williams, William Miller, Abraham Thompson, Christopher Rush and others, in New York City, in 1796. These fathers early extended their work through New England, western New York, central and western Pennsylvania. In 1833, their first church was founded in South Washington, then known as the Island. It was established as the Metropolitan Wesley African Methodist Episcopal Zion Church, on D Street, Southwest, Washington, D. C. The first pastor was Abraham Cole, who took charge in 1833. The persons organizing this church were originally members of the Ebenezer M. E. Church, located on D Street, Southeast. They drew out of this organization because their pastor, a white man, held slaves. The Wesley Metropolitan African Methodist Episcopal Zion Church, its officers contend, was the first independent church in the District of Columbia organized by colored people. The first public school for the training of Negro youth was held in this church. Hanson Brooks was the secretary of the first organization.78
The establishment of the Union Wesley, the second church of the Zionites, in Washington, the progressive body, of which Dr. E. D. W. Jones was pastor, was very interesting. This church was organized in 1848 by Bishop J. J. Clinton, who afterwards became a bright star in the African Methodist Episcopal Zion Church. The organization took place in the residence of Gasoway Waters in Georgetown.79 He had been sent to Georgetown as a missionary and started his labors in this organization of a few persons determined to become independent of the white Methodists.
They began the construction of a church with the help of such men and women as Charles Lemon, Charly Wilson, Eliza Wilson, William Crusoe, George Brown, Mary Brown, William Sewall, Margaret Waters, and Eliza Johnson. After having been organized for a little while, they bought a lot on the corner of what is now known as 28th and O Streets, Georgetown.80 Things seemed favorable in the beginning, but the enemies of the church were busy those days putting temptation in the path of the Negro and betraying him unto his enemies. Bondmen, according to the slave code, were not allowed to meet or hold any kind of meeting unless a white man was present. Nor were they allowed to be out after ten o'clock at night without a pass, or to have two or more congregate on the street at one time. If they did any of these things, they thereby violated the sacred laws of bondage and suffered imprisonment and persecution. Thus handicapped in their worship, they, like Paul and Silas, prayed for a deliverer, and he came in the person of a young lawyer from Philadelphia, who had taken up the cause. By his earnest endeavors in their behalf, they were released without being sentenced to jail or whipped. But, nevertheless, they were driven out of Georgetown, across Rock Creek, and into Washington, where they worshipped for a while in the house of William Beckett on the corner of 23d and L Streets.
A short time afterwards they bought the lot where this church now stands and built thereon a frame chapel which was contemptuously called the Horseshoe Church. After they had been there but a short time, there was a funeral at the chapel one day. Across from the chapel the Hibernian fire company was stationed. While the funeral services were being held in the chapel, two of these firemen
This account was given by the present pastor of this church, Dr. W. H. Brooks.
The deacons during Dr. Brooks's pastorate have included some of the foremost men in the community. Such men are William Coke, who was a deacon in 1840, John H. Beale, Nathaniel Gilmer, Henry Jarvis, Linsey Muse, Albert Parker, William P. Pierre and William Syphax, while among the trustees will be recalled Carter A. Stewart, Charles Lemos, David Clark, William B. Brooks, W. A. Johnson, Edgar Ball and John H. Hunter. Among the local churches either directly or indirectly originated in the Nineteenth Street Church are the Vermont Avenue, the Metropolitan, Berean, Pilgrim of Brentwood, Salem and Israel Baptist Churches.
The following persons constituted the church: John F. Cook, David Carroll, Jane Noland, Mary Ann Tilghman, Clement Talbert, Lydia Williams, Elizabeth Carroll, Ann Brown, Charles Bruce, Basil Gutridge, Clarissa Forest, John Madison, Catherine Madison, Ann Chew, Ruth Smith, Emily Norris, Maria Newton, Alfred Cook and Eliza Stewart.
[19] See F. J. Grimké's
A statement verified by the present pastor, Dr. J. L. S. Holloman.
In 1883 Dr. William Bishop Johnson accepted the call to the pastorate which, notwithstanding its nearly forty years of struggle, had been reduced to a membership of less than one hundred. During Dr. Johnson's pastorate a church edifice was erected in 1895 at a cost of $75,000, one of the largest and most imposing in the city. An outstanding feature of Dr. Johnson's administration was the organization of a Sunday School Lyceum in 1885 which was one of the most popular literary organizations in the Capitol, meeting Sunday afternoons, when there were discussions of some foremost topic by representative thinkers of both sexes and races. Notable among the presidents of the Sunday School Lyceum were Mr. Jesse Lawson, Mr. R. D. Ruffin, and Mr. R. W. Thompson, the newspaper correspondent. Johnson died in 1917 mourned by the congregation and community as one of its leading preachers. Through his administration of the affairs the church became one of the best known throughout the country because of the organizing abilities of the pastor and his unusual ability. In 1917 the church called as pastor Dr. J. L. S. Holloman of Winton, North Carolina. During his four years of service the church has been practically freed of debt and has entered on a new era of progress.
The present building was erected about 1886, by Dr. R. H. G. Dyson. The present pastor is Rev. H. J. Callis, who easily takes rank in the city as one of its leading public-spirited influences.
This story is taken largely from records preserved by Mr. B. J. Grant, one of the oldest members of this church.
At the present time this plot of ground is covered by the Ebenezer A. M. E. Church.