Twentieth Century Negro Literature. VariousЧитать онлайн книгу.

      J. W. E. BOWEN, A. M., PH. D., D. D.

      Dr. John Wesley Edward Bowen was born in New Orleans. His father, Edward Bowen, went to New Orleans from Washington, D. C. He was a free man, a boss carpenter and builder by trade, and able to read, write and cipher. He was highly esteemed, was prosperous in business, accumulated some money and lived in comfort. Dr. Bowen's mother, Rose Bowen, he says, was the grand-daughter of an African Princess of the Jolloffer tribe, on the west coast of Africa. When he was three years old his father bought him and his mother out of slavery. When he was thirteen he went to the preparatory school of New Orleans University for colored people, established after the war by the Methodist Episcopal church. When he was seventeen he entered the University proper, and five years later he was graduated with the degree of A. B. At the age of seventeen he was converted in a Methodist revival meeting, and nine months later was licensed as a local preacher, and has been preaching ever since.

      Soon after his graduation Dr. Bowen became Professor of Latin and Greek in the Central Tennessee College, at Nashville, in which position he remained for four years. In 1882 he resigned his professorship and entered Boston University, where he studied four years, taking the degree of B. D. in 1885; and the degree of Ph. D. in 1887 from the school of all sciences of Boston University. He also did special advanced work in Greek, Latin, Hebrew, Chaldee, Arabic and German, and in Metaphysics and Psychology.

      He was the first colored man in the Methodist church to take the degree of Ph. D. and the second colored man to take the degree in any university in this country.

      Soon after leaving the university, Dr. Bowen joined the New England Methodist Conference, and was appointed pastor of the Revere Street Church. While in New England he also preached acceptably in many white churches—serving one for a month, and was asked to become their pastor after this period. After serving St. John's colored church in Newark three years, he became pastor of the Centennial Methodist Episcopal church in Baltimore, and at the same time professor of church history in the Morgan college for colored people in that city. During this pastorate he conducted a phenomenal revival in which there were 735 conversions.

      Dr. Bowen next was the pastor of Asbury Methodist Episcopal church in Washington for three years, and at the same time Professor of Hebrew in Howard University for colored people in that city. He here acquired a national fame as a scholar, orator and thinker. During this pastorate he pursued the study of the Semitic languages in the school of correspondence of Dr. W. R. Harper, then at Yale University. When he resigned his positions at Washington, he became for one year a Field Secretary of the Missionary Society of the Methodist Episcopal church, retaining his Washington residence.

      Dr. Bowen was next elected Professor of Historical Theology in Gammon Theological Seminary for colored people at Atlanta, Ga., which position he still holds. In consequence of the resignation of the president, the Rev. Dr. Thierkield, he has been for several months the chairman of the faculty, and the executive officer of the institution. He is also the Secretary of the Stewart Foundation for Africa, a member of the American Negro Academy, and a member of the American Historical Association, which last society numbers among its members some of the most learned men in this and other countries. Dr. Bowen received the degree of A. M. from the University of New Orleans in 1886, and that of D. D. from Gammon Theological Seminary in 1892.

      Amid all these engrossing occupations, Dr. Bowen has been a voluminous writer and an indefatigable lecturer. His publications include a volume of sermons and addresses, "Plain Talks to the Colored People of America," "Appeal to the King," "The Comparative Status of the Negro at the Close of the War and To-day," "The Struggle for Supremacy Between Church and State in the Middle Ages," and "The American and the African Negro." He has now ready for the press a volume of "University Addresses" and a volume of "Discussions in Philosophy and Theory;" also "The History of the Education of the Negro Race."

      Dr. Bowen was voted for at the last General Conference for Bishop. He stood second on first ballot. His friends predict that he will be elected at the forthcoming General Conference.

      Inference and conjecture are the stock methods of argument of the unintelligent or the superficially informed. Such indisposition or incapacity leads to erroneous conclusions. Nothing but an appeal to facts involving careful and painstaking labor and a wise sifting of facts, that myth and legend be eliminated, should claim the attention of thinking men. It must be confessed, however, that in any discussion that relates to the comparative status of the Negro over against his standing in slavery full and accurate data are lacking. The statistical science of to-day was unknown then, and it is next to the impossible to affirm positively the relative superiority or inferiority of present day growth over those of that day. This statement is not made to deny the truth of the immense stride of the latter times, but it is made as a reasonable off-set to those prejudicial and dogmatic declarations of the superior conditions of slavery over those of freedom. Dogmatism is the argument of the bigot. It is not wide of the truth, to say that the claims of certain writers that the Negro has retrograded physically, morally and socially, lacks the confirmation of veritable data. It is admitted that the modern diseases of civilized life have made inroads into his hardy nature, but the universal declaration of inferiority is not proved. It is also true that in isolated cases physicians of that day noted the comparative freedom of the blacks from the maladies of ennui and bacchanalian feastings, but no half-kept record of that day is before us to justify the statement that the Negro of to-day is superior to his mighty sire of ante-bellum fame that stood between the plow handles all day and danced or shouted all night. The increase of zymotic diseases is admitted, but there has been a corresponding increase of power in many lines that will more than counteract this baleful growth.

      Again, over against this admission may be placed another statement of fact, not to minify the truth already alluded to, but to illustrate the futility of basing an entire argument upon one arm of a syllogism, viz.: the Negro's numerical growth since freedom sung in his ears, is a clear evidence of physical vitality. This growth has kept pace with the glowing prophecies of statisticians.

      Let us subdivide the subject, that the facts may be grouped in a logical order. Let us study the growth of the race under three heads: Numerical growth, material growth, moral and social growth.

      Growth in numbers is growth in power of resistance, and this is basal in the life of any people. If there be not found in a people a power to resist the forces of death and to reproduce itself by the natural laws of race increase, then such a people should not be counted in the struggle of races. In other words, race fecundity contains the germs of intellectual and national existence.

      At the distance of forty years from slavery, the declarations of the early extinction of the Negro, under the conditions of freedom, are comical and absurd. It was affirmed with all the authority of divine prophecy that the Negro race could not exist under any other condition than slavery, and this concern became a basis for contending for his continued enslavement.

      The unvarnished facts brought to light by cold mathematicians are now before us, and a few interesting and startling discoveries are placed before us. In the next place growth in material productions and the possession of the fruits of civilized life deserve attention.

      The story of the burdens and disadvantages of the Negro at the beginning of his days of freedom has not yet been committed to paper. It will require a black writer to perform this deed. But it is within the limits of truth to affirm that history can furnish no burdens upon a race's shoulders parallel to those upon the shoulders of the untutored black man when he was shot out of the mouth of the cannon into freedom's arena. A Hindoo poet, of English blood, has written a beautiful poem upon the "White Man's Burden," but it is poetry. "The Black Man's Burden" is a burden that rests upon his heart, and, like the deepest feelings of the human heart, it cannot be reduced to cold type. Thomas Nelson Page describes the untoward beginnings of the race:

      "No other people