ion by
their advent into the home.

I have no hesitancy in saying that not only are there other churches
adapted to the training of the Negro than the Methodist and Baptist
churches, but, in my opinion, some are better suited to the present
needs of the Negro, and chief, if not indeed the first, among these is
that branch of the Apostolic Catholic Church known as the Protestant
Episcopal Church. I advance the following arguments to sustain this
statement:

First, the Negro is under a spell of religiosity; a conception of
religion that freely recognizes and imbibes its sentiment, but just as
frankly rejects its stern practical duties and obligations. The
Negro's religion is a poem--a sentiment--indeed, a velvet-lined yoke.
He, therefore, stands sadly in need of an influence that will regulate
his super-emotional nature, and not one that adds fuel to an existing
conflagration that threatens to forever consume the only power in the
human being that can ultimately work out his salvation, viz., the
human will.

His religiosity needs to be directed to the deep channels of true
religion, and there harnessed as a mighty Niagara to produce
practical righteousness in daily living. No church is better adapted
to this end than the Protestant Episcopal. (a) She seeks after the
example of her Master's method to develop the permanent power of the
will, rather than the unstable prop of emotionalism. This is evidenced
in her majestic liturgies and dignified but helpful services. (b) In
doctrine, discipline and worship the Protestant Episcopal Church is
the school of mental, moral and spiritual training, that a people but
now coming to the light from the darkness and degradation of bondage
so terribly need. (c) Again, her ministry, bishops, priests and
deacons are her people's leaders; secure in the tenure of their office
from factional machinations, they are fearless in the advocacy of
righteousness; not with their ears to the ground, but with eyes
looking upward, their pulpits speak plainly "Things pertaining to the
Kingdom of God." Nothing at this stage does the Negro stand in greater
need of than fearless and positive guidance in the "ways of
righteousness."

Second: The present Negro needs opportunity and latitude for
self-development in a church where he must measure himself with the
highest standard of Anglo-evolution. As long as the Negro is content
to compare himself, in Negro associations, with himself, he must be
s