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National Baptist Convention 9/8/89 [OA 6268] [1]
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National Baptist Convention 9/8/89 [OA 6268] [1]
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19
3
3
Christina
PRESIDENTIAL ADDRESS: NATIONAL BAPTIST CONVENTION
NEW ORLEANS CONVENTION CENTER
SEPT. 8, 1989/2:30 P.M.
REVEREND JEMISON, REVEREND CLARK AND RICHARDSON,
DR. BEN Hooks, BOARD OF DIRECTORS. FRIENDS.
((You KNOW, WITH so MANY BAPTISTS HERE IN NEW
ORLEANS, I ALMOST EXPECT TO HEAR: "WHEN THE SAINTS COME
MARCHING IN")) ((PAUSE))
- 2 -
((THE LAST TIME I WAS HERE WAS LAST AUGUST 18TH. I
WAS RUNNING FOR PRESIDENT AND I ADDRESSED THOUSANDS OF
REPUBLICANS. Now I AM ADDRESSING FIFTEEN THOUSAND
BAPTISTS, BUT THE FEELING OF SPEAKING BEFORE SUCH A
HUGE AUDIENCE IS THE SAME. BARBARA PUT IT ALL IN
PERSPECTIVE FOR ME. SHE SAID: "Now GEORGE, JUST
IMAGINE YOU'RE STANDING IN FRONT OF ANOTHER SUNDAY
SCHOOL CLASS."))
- 3 -
((BUT I NEVER HAD A SUNDAY SCHOOL CLASS THIS BIG.))
((PAUSE))
WELL, I HAVE COME TO NEW ORLEANS TO TELL YOU
SOMETHING, AND I WILL SAY IT PLAINLY: YOUR GOOD WORKS
ARE THE INSPIRATION OF AMERICA.
AND YOU, IN TURN, DRAW YOUR INSPIRATION FROM THE
FAITH OF GREAT CHURCH. IT WAS THE FIRST AMERICAN
BAPTISTS IN RHODE ISLAND WHO LED THE CAMPAIGN FOR
RELIGIOUS TOLERATION.
- 4 -
IT WAS THE BAPTISTS WHO PLAYED AN IMPORTANT ROLE IN
SECURING OUR FREEDOM OF RELIGION IN THE AMERICAN
CONSTITUTION. IT WAS THE BAPTISTS WHO, AS PIONEERS,
BUILT STURDY NEW CHURCHES ON THE EMPTY PLAINS AND
PRAIRIES OF THE WEST. BUT IT IS ANOTHER TRADITION THAT
WE HONOR IN NEW ORLEANS TODAY. WE HONOR YOUR PARENTS
AND GRANDPARENTS, WHO WERE ALSO BRAVE PIONEERS --
PIONEERS WHO BLAZED TRAILS INTO ANOTHER FRONTIER -- THE
FREEDOM FRONTIER. ((PAUSE))
- 5 -
IT TOOK THIS CONVENTION, THE LEADERSHIP OF YOUR
PASTORS AND PEOPLE, To EXTEND THE STRUGGLE FOR FREEDOM
TO ALL MEN AND WOMEN. ((PAUSE)) IT TOOK LEADERS LIKE
DR. MARTIN LUTHER KING JR., WYATT TEE WALKER, E.V.
HILL, JERRY MOORE, T.J. JEMISON, AND BEN Hooks. AND IT
TOOK NOTHING LESS THAN ANOTHER GREAT AWAKENING -- AN
AWAKENING TO THE PROMISE OF CIVIL RIGHTS. ((PAUSE))
- 6 -
I HAVE WATCHED THIS MOVEMENT BLOSSOM IN MY
LIFETIME, FROM MY DAYS IN COLLEGE TO MY DAYS IN
CONGRESS. So KNOW ONE THING: IN THE STRUGGLE FOR
EQUALITY AND OPPORTUNITY, YOUR HOPES AND DREAMS ARE
AMONG THE HIGHEST ASPIRATIONS OF MY PRESIDENCY.
((PAUSE))
WE'RE ON A JOURNEY TO A NEW CENTURY, AND WE'VE GOT TO
LEAVE THE TIRED OLD BAGGAGE OF BIGOTRY BEHIND.
- 7 -
OF COURSE, DISCRIMINATION IS NOT THE ONLY PROBLEM
THAT WE FACE TODAY. JUST AS YOU LED AMERICA IN THE
CIVIL RIGHTS MOVEMENT, so YOU ARE NOW LEADING
COMMUNITIES STRUGGLING WITH ANOTHER NATIONAL PROBLEM.
Is IT CRIME? NOT QUITE. Is IT HOMELESSNESS? No,
NOT BY ITSELF. Is IT DRUGS? YES, BUT IT IS EVEN MORE
THAN THAT. As SERIOUS AS ALL OF THESE PROBLEMS ARE,
THEY ARE RELATED TO ANOTHER ONE -- THE DECLINE OF THE
MOST BASIC OF ALL INSTITUTIONS -- THE FAMILY.
- 8 -
Too MANY CHILDREN IN AMERICA ARE GROWING UP WITHOUT
DIRECTION, WITHOUT VALUES, WITHOUT ESTEEM FOR
THEMSELVES OR ANYONE ELSE. So OUR GOAL IS SIMPLE, AND
IT IS VITAL: WE MUST WORK TOGETHER TO SAVE THE AMERICAN
FAMILY. ((PAUSE))
- 9 -
FAMILY LIFE MUST BE OUR SOURCE OF STRENGTH. IT IS
FOR BARBARA, ME, AND IT IS FOR YOU. STRONG FAMILIES
ARE BOUND BY MORE THAN BLOOD; THEY ARE BOUND BY THE
PRECIOUS MEMORIES OF CHRISTMAS MORNING, A TODDLER'S
FIRST STEPS, A GRANDFATHER'S TALL TALES, AND THE
LASTING PRIDE OF A GRADUATION CEREMONY. AND OUR
FAMILIES ARE BOUND TOGETHER BY SOMETHING ELSE: SIMPLE
ACTS OF LEARNING AND TEACHING; SIMPLE ACTS TO INSTILL
THE VALUES OF FAIRNESS, HONESTY AND HARD WORK.
- 10 -
OF COURSE, THERE ARE MORE SINGLE PARENT FAMILIES
TODAY THAN EVER BEFORE. AND, DIFFICULT THOUGH IT MAY
BE, MOST SINGLE PARENTS ARE RAISING HAPPY, WELL-
ADJUSTED CHILDREN WITH THE HELP OF FAMILY AND FRIENDS,
AND BY DRAWING ON THEIR OWN INNER STRENGTH.
- 11 -
BUT IMAGINE THE LONELY PLIGHT OF A SINGLE MOTHER WHO
HAS NO HELP; WHO HAS NO MONEY; WHO HAS NO ABILITY TO
KEEP HER KIDS FROM BEING LOST -- LOST TO THE UNHEALTHY
LIFE OF THE STREETS. So TO SAVE THE AMERICAN FAMILY
ALSO MEANS PROVIDING SUPPORT FOR THESE PARENTS, WHO ARE
STRUGGLING AGAINST TOUGH ODDS. NOR CAN WE IGNORE THE
DIFFICULTIES OF POOR WORKING COUPLES WITH CHILDREN.
THE CHALLENGE OF STRENGTHENING THESE FAMILIES REQUIRES
BOTH PUBLIC AND PRIVATE EFFORTS.
- 12 -
AND CHURCH LEADERSHIP IS MEETING THE CHALLENGE -- IN
MINISTRIES LIKE THAT OF E.V. HILL OF Los ANGELES, WHERE
HUNGRY FAMILIES FIND SUSTENANCE; IN MINISTRIES WHERE
BAPTISTS ARE PROVIDING FAMILIES WITH EVERYTHING FROM
HIGH CHAIRS To A HAND-UP.
You KNOW THAT NO MATTER HOW CLOSE-KNIT YOUR FAMILY
MAY BE, THE DECLINE OF THE AMERICAN FAMILY IS NOT JUST
SOMEONE ELSE'S PROBLEM. IT IS EVERYONE'S PROBLEM.
- 13 -
WHEN ONE GENERATION IS RAISED WITHOUT VALUES, IT STARTS
A CHAIN OF MISERY THAT WEIGHS DOWN FUTURE GENERATIONS.
ABOUT HALF OF ALL BLACK FAMILIES WITH CHILDREN ARE
HEADED BY ONE PARENT, AND MANY OF THESE PARENTS ARE
OVERWHELMED. AND BECAUSE THEY ARE OVERWHELMED, MORE
THAN FOUR OUT OF TEN BLACK CHILDREN LIVE IN POVERTY.
AND BECAUSE OF THIS, IT IS BECOMING HARDER FOR YOUR
CHURCHES TO REACH so MANY PROMISING YOUNG MEN AND
WOMEN.
- 14 -
How CAN YOU TEACH RESPECT FOR A HARD-EARNED DOLLAR,
WHEN EASY DRUG MONEY FLOURISHES? ((PAUSE))
How CAN YOU TEACH THAT ACHIEVEMENT IS FOUND IN
QUIET MOMENTS AND SUBTLE REWARDS, WHEN A MURDEROUS
MATERIALISM // GLITTERS// WITH THE PROMISE OF GOLD
CHAINS, // FAST CARS// AND FASHION CLOTHES? ((PAUSE))
How CAN YOU PERSUADE YOUNG MEN AND WOMEN TO HAVE
FAITH IN THEMSELVES IF THEIR PARENTS HAVE LOST ALL
FAITH? ((PAUSE))
- 15 -
IN SHORT, WITHOUT STRONG FAMILIES, HOW CAN VALUES
TRIUMPH OVER VICE?
THE ANSWERS CAN ONLY COME FROM THE HEART, FROM THE
HEART OF EVERY PARENT. AND THE ANSWERS CAN COME FROM
YOU, FROM THE PEOPLE OF OUR CHURCHES.
- 16 -
I HAVE COME TO NEW ORLEANS TODAY TO PLEDGE MY
SUPPORT AND TO RECOGNIZE YOUR HEROIC EFFORTS. WE CAN
WORK TOGETHER IN MANY WAYS TO STRENGTHEN FAMILIES, WITH
GREATER CHOICE IN CHILD-CARE AND EDUCATION; AND BY
REPLACING THE CRIPPLING FEAR OF CRIME WITH THE PROMISE
OF OPPORTUNITY.
FIRST, LET ME BEGIN WITH CHILD-CARE. OFTEN, WHILE
PARENTS WORK, LOVE AND CARE COME FROM THE EXTENDED
FAMILY -- GRANDPARENTS, AUNTS AND UNCLES.
- 17 -
AND IN MANY WAYS, THE CHURCH COMMUNITY IS THE GREATEST
EXTENDED FAMILY OF ALL. I'VE SEEN THAT SPIRIT OF FAMILY
AND LOVE PERMEATE THE DAY-CARE CENTER AT SHILOH BAPTIST
CHURCH IN WASHINGTON.
- 18 -
YOUR GREAT CHURCH HAS ALREADY TAKEN A LOAD OFF THE
SHOULDERS OF WORKING PARENTS, SOME SINGLE; SOME
TOGETHER. As WE WORK TO SOLVE THE CHILD CARE PROBLEMS
OF THIS COUNTRY, I AM DETERMINED TO PROTECT SHILOH AND
EVERY OTHER CHURCH-SPONSORED CHILD CARE CENTER IN
AMERICA.
IN THAT SPIRIT, I OFFER A FEW WAYS GOVERNMENT CAN
HELP.
- 19 -
I HAVE PROPOSED A CHILD-CARE TAX CREDIT, FOCUSED ON
THOSE WHO NEED SUCH ASSISTANCE THE MOST -- LOW-INCOME
FAMILIES.
BUT THIS APPROACH IS DIFFERENT FROM PAST PROGRAMS.
IT WOULD EMPOWER PARENTS, NOT THE GOVERNMENT, TO CHOOSE
THE BEST CARE FOR THEIR CHILDREN -- BE IT A
GRANDPARENT, A NEIGHBOR OR A LOCAL CHURCH. WE NEED TO
GIVE PARENTS A CHOICE IN THEIR CHILDREN'S CARE, NOT
TAKE IT AWAY.
- 20 -
YET SOME IN CONGRESS DO NOT AGREE. PERHAPS IT IS
TIME WE SENT THEM A MESSAGE. JUST AS WE SHOULD SUPPORT
SINGLE-PARENT FAMILIES, so WE SHOULD ALSO SUPPORT TWO-
PARENT FAMILIES WHERE ONE PARENT CHOOSES TO CARE FOR
THE CHILDREN AT HOME.
AND SOME WOULD DISCRIMINATE AGAINST CHURCH-
SPONSORED CHILD CARE. I SAY THAT'S WRONG
WHEN IT COMES TO CHILD CARE, WE NEED MORE CHURCHES
NOT MORE GOVERNMENT INTERVENTION. (PAUSE)
- 20 -
YET SOME IN CONGRESS DO NOT AGREE. PERHAPS IT IS
TIME WE SENT THEM A MESSAGE. JUST AS WE SHOULD SUPPORT
SINGLE-PARENT FAMILIES, SO WE SHOULD ALSO SUPPORT TWO-
PARENT FAMILIES WHERE ONE PARENT CHOOSES TO CARE FOR
THE CHILDREN AT HOME.
AND SOME WOULD DISCRIMINATE AGAINST CHURCH-
SPONSORED CHILD CARE. I SAY THAT'S WRONG.
WHEN IT COMES TO CHILD CARE, WE NEED MORE CHURCHES
INVOLVED NOT MORE GOVERNMENT INTERVENTION. (PAUSE)
- 21 -
WE NEED MORE CONGREGATIONS, WITH LOVE AND CONCERN
HELPING TO TAKE CARE OF OUR CHILDREN -- NOT MORE
GOVERNMENT REGULATIONS TELLING US HOW TO DO IT. (PAUSE)
AND THAT'S WHY WE NEED A CHILD CARE POLICY
THAT PUTS MONEY IN THE POCKETS OF PARENTS AND CHOICE IN
THE HANDS OF PARENTS.
- 25 -
BUT I ASK YOU TODAY To HELP ME. JOIN THE BATTLE TO
HELP DRIVE THESE DEALERS OUT ONCE AND FOR ALL. BECAUSE
THERE'S ONE THING I'M SURE OF: 11 IF THE 15,000 PEOPLE
IN THIS HALL - YOUR FRIENDS, YOUR FAMILIES, AND YOUR
NEIGHBORS - WHEN AMERICA DECIDES THAT ENOUGH IS ENOUGH,
THE DEALERS WON'T STAND A CHANCE.
- 26 -
YES, WE MUST BRING OPPORTUNITY TO THOSE WHO NEED IT
MOST. BUT OPPORTUNITY WILL BE WASTED IF YOUNG MEN AND
WOMEN LACK THE MEANS TO TAKE ADVANTAGE OF IT. AND THAT
MEANS EDUCATION.
TODAY'S JOB MARKET WILL SETTLE FOR NOTHING LESS
THAN FULL LITERACY, AND AN APTITUDE FOR SKILLED LABOR.
AND THOSE WHO ARE INCAPABLE -- AND THEY ARE GREAT IN
NUMBER -- WILL FALL FURTHER AND FURTHER BEHIND.
- 27 -
WHAT'S THE ANSWER? I SEE YOU POINTING THE WAY.
FOR A CENTURY AND A HALF, YOUR CHURCHES HAVE
DEMONSTRATED THE LIBERATING POWER OF LEARNING. No ONE
BETTER EXEMPLIFIES THIS TRADITION THEN THE REVEREND
HENRY ROSE, BORN INTO SLAVERY AND LIBERATED AT AGE 21.
HENRY ROSE WALKED ALL THE WAY FROM TEXAS TO
VIRGINIA, AND WORKED ON THE RAILROAD UNTIL A BAPTIST
SOCIETY SPONSORED HIM AT A SEMINARY SCHOOL.
- 28 -
REVEREND ROSE WAS so POOR THAT WHEN HE GRADUATED, HE
HAD TO WEAR A BOOT ON ONE FOOT AND A SHOE ON THE OTHER.
BUT HENRY ROSE HAD SOMETHING BETTER THAN A MATCHING
PAIR OF SHOES. HE HAD KNOWLEDGE. HE HAD PRIDE. AND
AS A BAPTIST MINISTER, HE FOUNDED FIVE CHURCHES AND TWO
SCHOOLS, ESTABLISHING INSTITUTIONS WITH GREAT
TRADITIONS OF SERVICE THAT LIVE ON TO THIS DAY.
- 29 -
THERE IS A LESSON FOR US IN THIS REMARKABLE MAN'S
LIFE. IF HE COULD BEAT THE OVERWHELMING ODDS OF
SLAVERY, OPPRESSION AND PREJUDICE TO LEAD A COMMUNITY,
THEN ANY OBSTACLE CAN BE OVERCOME.
- 30 -
AND WE SHALL OVERCOME. WHEN WE GIVE PARENTS AND
STUDENTS GREATER CHOICE. THIS MEANS MAGNET SCHOOLS;
THIS MEANS PUBLIC AND PRIVATE PARTNERSHIPS LIKE "SAY
YES TO EDUCATION," WHICH SENDS IMPOVERISHED MINORITY
STUDENTS TO COLLEGE; AND THIS MEANS INCREASED SUPPORT
FOR HISTORICALLY BLACK COLLEGES AND UNIVERSITIES.
BUT EDUCATION IS MORE THAN SCHOOLING; IT IS NOTHING
LESS THAN THE COMMUNICATION OF VALUES. AND ONCE AGAIN,
YOU ARE LEADING THE WAY.
- 31 -
JUST LOOK RIGHT HERE IN NEW ORLEANS, WHERE THE GREATER
LIBERTY BAPTIST CHURCH IS PREPARING MANY YOUNG MEN FOR
ADULTHOOD THROUGH ITS BLACK MANHOOD TRAINING PROGRAM.
((PAUSE))
BUT TO GET TO SCHOOL, TO GET TO WORK, TO GET TO A
CHILD-CARE CENTER, FAMILIES MUST ALSO BE FREE TO WALK
THE STREETS OF THEIR CITIES WITHOUT FEAR. AND TODAY,
FREEDOM FROM FEAR MEANS FREEDOM FROM DRUGS. ((PAUSE))
- 32 -
THAT IS WHY TUESDAY NIGHT I ANNOUNCED OUR NATION'S
FIRST COMPREHENSIVE, COORDINATED ALL-OUT ASSAULT; A WAY
TO ATTACK THE DRUG MENACE ON EVERY FRONT.
I BELIEVE THE CONGRESS WILL EVENTUALLY WORK WITH
ME, TO MAKE OUR NATIONAL STRATEGY THE LAW OF THE LAND.
BUT, MY SURPRISE -- AND PERHAPS TO YOUR'S AS WELL --
BEFORE I EVEN PRESENTED MY PLAN TO YOU, THE PARTISAN
ATTACKS HAD ALREADY BEGUN.
- 33 -
THIS IS NOT THE ISSUE FOR PARTISAN POLITICS. THIS
IS NOT THE TIME FOR PARTISAN POLITICS. THIS IS THE
TIME TO COME TOGETHER AND, FOR THE FIRST TIME IN OUR
HISTORY, PASS A NATIONAL STRATEGY TO FIGHT DRUGS.
WE CAN BEAT THE SCOURGE OF DRUGS IF WE FIGHT AS A
NATION UNITED.
- 34 -
To PROVIDE CHILD-CARE, TO IMPROVE EDUCATION, To
CREATE OPPORTUNITY AND TO DEFEAT DRUGS -- THESE ARE
STEPS TO STRENGTHEN FAMILIES THAT REQUIRE NOTHING LESS
THAN A SUSTAINED NATIONAL EFFORT, A NATIONAL
PARTNERSHIP. I BELIEVE GOVERNMENT CAN AND SHOULD BE A
STRONG PARTNER. BUT I ALSO BELIEVE THAT THE SOLUTION
TO THE SOCIAL PROBLEMS FACING US TODAY ULTIMATELY
DEPENDS ON WHAT YOU AND YOUR COMMUNITIES DO.
- 35 -
I LIKE WHAT'S BEEN TESTED AND FOUND TO BE TRUE.
YOUR FAITH HAS BEEN TESTED. YOUR VALUES HAVE BEEN
FOUND To BE TRUE. AND IT IS YOUR FAITH AND YOUR VALUES
THAT AMERICA IS TURNING TO TODAY.
So I'M AN OPTIMIST. I BELIEVE WE CAN REACH OUT TO
FAMILIES IN NEED. I BELIEVE WE CAN SEE A STRENGTHENING
OF THE MANY PATTERNS OF FAMILY LIFE.
- 36 -
AND I BELIEVE WE WILL SEE A SHARING OF VALUES -- VALUES
ROOTED IN THE CONVICTION THAT WE, AS INDIVIDUALS AND AS
FAMILIES ARE ENGAGED IN A SINGLE, WONDERFUL ENTERPRISE
CALLED AMERICA.
GOD BLESS YOU AND GOD BLESS THE UNITED STATES OF
AMERICA.
#
#
#
Davis/Martin
Sept. 4, 1989
Draft: Seven
Title: Baptists
PRESIDENTIAL ADDRESS: NATIONAL BAPTIST CONVENTION USA, Inc.
New Orleans Convention Center
Sept. 8, 1989/2:30 p.m.
Gov Romer-poss, blue
Reverend Jemison, members of the staff and members of the
board of directors.
( (You know, with so many Baptists here in New Orleans, I
almost expect to hear: "When the Saints Come Marching In") )
Thomau
((PAUSE))
34-12-9234 is
( (The last time I was here, I addressed thousands of
45000
Republicans. Now I am addressing sixteen thousand Baptists, and
I'm just as anxious to make a good impression 12,000 today as I was
then. But Barbara put it all in perspective for me. She said:
"Now George, just imagine you're standing in front of another
Sunday school class. ) )
( (But I never had a Sunday school class this big. ))
((PAUSE))
Well, every Sunday school student knows that it is written
in the Bible that wherever two or three people gather together to
worship, there is a church. And, in many ways, that is what we
have here for a few days in New Orleans -- the biggest
congregation inside the biggest church on Earth. ( (PAUSE))
You draw your inspiration from the faith of a great church.
entry Eneyclopedic Jason from to
was the first American Baptists in Rhode Island who, as sons
Pilgrims, led the campaign for religious toleration. It was
mark
Actually but kicked mass. out.
2
the Baptists who played an important role in securing our freedom
of religion in the American Constitution. It was the Baptists
who, as pioneers, built sturdy new churches on the empty plains
and prairies of the West. But it is another tradition that we
honor in New Orleans today. We honor your parents and
grandparents, who were also brave pioneers -- pioneers who blazed
trails into another frontier -- the freedom frontier. ( (PAUSE) )
It took this convention, the leadership of your pastors and
your people, to extend the struggle for freedom to all men and
women. ( (PAUSE) ) It took leaders like Dr. Martin Luther King
Jr., Wyatt Tee Walker, E.V. Hill, Jerry Moore and T.J. Jemison.
Watkins
And it took nothing less than another Great Awakening -- an
awakening to the promise of civil rights. ( (PAUSE) )
I have watched this movement blossom in my lifetime, from my
days in college to my days in Congress. So know one thing: in
the struggle for equality and opportunity, your hopes and dreams
are the highest aspirations of my Presidency. ( (PAUSE))
It was just more than a year ago that I was privileged to
give a nominating address here, one in which I promised our
country would stand for a greater tolerance. I said, "We've come
far, but I think we need a new harmony among the races in our
country. We're on a journey to a new century, and we've got to
leave the tired old baggage of bigotry behind.'
Of course, discrimination is not the only problem that we
face today. Just as you led America in the civil rights
3
movement, so you are now leading communities struggling with
another national problem.
Is it crime? Not quite. Is it homelessness? No, not by
itself. Is it drugs? Yes, but it is even more than that. As
serious as all of these problems are, they are related to another
one -- the decline of the most basic of all institutions -- the
family. Too many children in America are growing up without
direction, without values, without esteem for themselves or
anyone else. So our goal is simple, and it is vital: We must
work together to save the American family. ((PAUSE))
Family life is my source of strength, as it is for Barbara,
and as it is for you. Strong families are bound by more than
blood; they are bound by the precious memories of Christmas
morning, a toddler's first steps, a grandfather's tall tales, and
the lasting pride of a graduation ceremony. And our families are
bound by something else: simple acts of learning and teaching;
simple acts to instill the values of fairness, honesty and hard
work.
Of course, there are more single parents today than ever
before. And, difficult though it may be, most single parents are
raising happy, well-adjusted children with the help of family and
friends, and by drawing on their own inner strength. But imagine
the lonely plight of a single mother who has no help; who has no
money; who has no ability to keep her kids from being lost --
lost to the unhealthy life of the streets. So to save the
4
American family also means providing support for these parents,
who are struggling against tough odds.
Nor can we ignore the difficulties of poor working couples
with children. The challenge of strengthening these families
requires both public and private efforts. And church leadership
is meeting the challenge -- in ministries like that of E.V. Hill
of Los Angeles, where hungry families find sustenance; in
ministries where Baptists are providing families with everything
from high chairs to a hand-up.
You know that no matter how close-knit your family may be,
the decline of the American family is not just someone else's
problem. It is our problem. When one generation is raised
without values, it uncoils a chain of misery that weighs down
1987 42%
future generations. Almost half of all black families are headed
by one parent, and many of these parents are overwhelmed. And
because they are overwhelmed, four out of ten black children live
30% 1- 1987 poverty rate for
in poverty. And because of this, it is becoming harder for yourbleck
churches to reach so many promising young men and women.
families
How can you teach respect for a hard-earned dollar, when
easy drug money flourishes? (PAUSE) )
How can you teach that achievement is found in quiet moments
and subtle rewards, when a murderous materialism // glitters/ /
with the promise of gold chains, // fast cars/ / and fashion
clothes? ((PAUSE))
5
How can you teach a young black man, living in poverty, to
work for a better future, when he has a greater chance of going
to prison than of going to college? ( (PAUSE))
In short, without strong families, how can values triumph
over vice?
The answers can only come from the heart, from the heart of
every parent. And the answers can come from you, from the people
of our churches.
I have come to New Orleans today to pledge my support and to
recognize your heroic efforts. We can work together in many ways
to strengthen families, with greater choice in child-care and
education; and by replacing the crippling fear of crime with the
promise of opportunity.
First, let me begin with child-care. Often, while parents
work, love and care comes from the extended family --
grandparents, aunts and uncles. And in many ways, the church
community is the greatest extended family of all. You have
already taken a load off the shoulders of working parents, some
single; some together. And in this same spirit, I offer a few
ways government can help.
I have proposed a child-care tax credit, to be focused on
those who need such assistance the most -- the working poor.
But this approach is different from past programs, because
it would empower parents, not the government, to choose the best
care for their children -- be it a grandparent, a neighbor or a
6
local church. We need to give parents a choice in their
children's care, not take it away.
Yet some in Congress do not agree. Perhaps it is time we
sent them a message. Just as we should support single-parent
families, so we should also support two-parent families where one
parent chooses to care for the children at home. And we should
never, never discriminate against religiously affiliated child
care. ((PAUSE))
I felt for myself, in Washington, D.C., the spirit of family
church pertopm This shilok may center 9,1989 Bastist Visit 1989 child est
and love that permeates the day-care center at Shiloh Baptist
Church. And, if necessary, I am determined to protect Shiloh and
every other church-affiliated child-care center in America with
my veto pen. ((PAUSE))
But child-care for families is not enough. Families need
opportunity: I want to renew my proposal for federal enterprise
zones, to bring opportunity to the barren lots of the South
Bronx, to the streets of Watts, to farm towns and to every
community in need. And also I renew my proposal for tenant
management of public housing. We can no longer deny these people
the autonomy and the dignity they deserve. ( (PAUSE) )
These are ways to bring opportunity to those who need it
most. But opportunity will be wasted if young men and women lack
the means to take advantage of it. And that means education.
Today's job market will settle for nothing less than full
literacy, and an aptitude for skilled labor. And those who are
7
incapable -- and they are great in number -- will fall further
and further behind.
What's the answer? I see you pointing the way. For a
century and a half, your churches have demonstrated the
liberating power of learning. Annie Rose, a community leader in
Alexandria, Virginia, tells a fascinating story about her father.
see, Annie Rose is 95-years-old, and her father, Henry Rose,
to he Remembrances cqualine Rose, of
born into slavery.
Liberated at age 21, Henry Rose walked all the way from
Texas to Virginia, and worked on the railroad until a Baptist
society sponsored him at a seminary school. Annie Rose says her
father was so poor that when he graduated, he had to wear a boot
Nashington by
burth -9- 21
on one foot and a shoe on the other. But Henry Rose had
something better than a matching pair of shoes. He had
sunday
knowledge. He had pride. And as a Baptist minister, he founded
style
five churches and two schools, establishing institutions with
great traditions of service that live on to this day.
There is a lesson for us in this remarkable man's life. If
a he could beat the overwhelming odds of slavery, oppression and
prejudice to lead a community, then any obstacle can be overcome.
And we will overcome. Opportunity comes when we give
parents and students greater choice. This means magnet schools;
this means public and private partnerships like "Say Yes to
Education," which sends impoverished minority students to
college; and this means increased support for historically Black
Colleges and Universities.
8
But education is more than schooling; it is nothing less
than the communication of values. And once again, you are
(leading the way. Just look right here New Orleans, where the
"Blackssion
New A chul ar
Greater Liberty Baptist Church is preparing many young men for
adulthood through its Black Manhood Training program. ( (PAUSE) )
yee York
But to get to school, to get to work, to get to a child-care
center, families must also be free to walk the streets of their
cities without fear. And today, freedom from fear means freedom
by
from drugs. ( (PAUSE) ) That is why Tuesday night I announced an
all-out assault, a way to attack the drug menace on every front.
Nowhere are drug dealers more vicious, more predatory, than
in the inner-city. They've turned whole communities into war
zones, making the routine of daily life miserable and dangerous
for thousands of honest families. It is time to get tough. Let
us join together to sweep out these merchants of death, to
reclaim our cities, to reclaim our streets. ( (PAUSE))
To provide child-care, to improve education, to create
opportunity and to defeat drugs -- these are steps to strengthen
families that require nothing less than a sustained national
effort, a national partnership. I believe government can and
should be a strong partner.
As I said here just a little more than a year ago:
"A
government that remembers that the people are its master is a
good and needed thing. I respect old fashioned common sense, and
have no great love for the imaginings of social planners. I like
what's been tested and found to be true."
9
Your faith has been tested. Your values have been found to
be true. And it is your faith and your values that America is
turning to today. Americans will always come back to our basic
traditions, our values.
So I'm an optimist. I believe we will reach out to families
in need. I believe we will see a strengthening of the many
patterns of family life. And I believe we will see a sharing of
values -- values rooted in the conviction that we, as individuals
and as families are engaged in a single enterprise called
America.
Thank you for all that you've done. And thank you for
inviting me to New Orleans.
God bless you and God bless America.
#
#
#
Davis/Martin
Sept. 7, 1989
Draft: Ten
Title: Baptists
PRESIDENTIAL ADDRESS: NATIONAL BAPTIST CONVENTION USA, Inc.
New Orleans Convention Center
Sept. 8, 1989/2:30 p.m.
Reverend Jemison, Reverend Clark and Richardson, Ben Hooks,
board of directors. Friends.
( (You know, with so many Baptists here in New Orleans, I
almost expect to hear: "When the Saints Come Marching In"))
((PAUSE))
( (The last time I was here, I addressed thousands of
Republicans. Now I am addressing twelve thousand Baptists, and
I'm just as anxious to make a good impression today as I was
then. But Barbara put it all in perspective for me. She said:
"Now George, just imagine you're standing in front of another
Sunday school class. ) )
( (But I never had a Sunday school class this big.))
((PAUSE))
Well, I have come to New Orleans to tell you something, and
I will say it plainly: Your good works are the inspiration of
America.
And you, in turn, draw your inspiration from the faith of
great church. It was the first American Baptists in Rhode Island
who led the campaign for religious toleration. It was the
Baptists who played an important role in securing our freedom of
religion in the American Constitution. It was the Baptists who,
2
as pioneers, built sturdy new churches on the empty plains and
prairies of the West. But it is another tradition that we honor
in New Orleans today. We honor your parents and grandparents,
who were also brave pioneers -- pioneers who blazed trails into
another frontier -- the freedom frontier. ( (PAUSE) )
It took this convention, the leadership of your pastors and
people, to extend the struggle for freedom to all men and women.
(
(PAUSE) ) It took leaders like Dr. Martin Luther King Jr.,
Wyatt Tee Walker, E.V. Hill, Jerry Moore, T.J. Jemison, and Ben
Hooks. And it took nothing less than another Great Awakening --
an awakening to the promise of civil rights. ( (PAUSE) )
I have watched this movement blossom in my lifetime, from my
days in college to my days in Congress. So know one thing: in
the struggle for equality and opportunity, your hopes and dreams
are among the highest aspirations of my Presidency. ( (PAUSE) )
We're on a journey to a new century, and we've got to leave the
tired old baggage of bigotry behind.
Of course, discrimination is not the only problem that we
face today. Just as you led America in the civil rights
movement, so you are now leading communities struggling with
another national problem.
Is it crime? Not quite. Is it homelessness? No, not by
itself. Is it drugs? Yes, but it is even more than that. As
serious as all of these problems are, they are related to another
one -- the decline of the most basic of all institutions -- the
family. Too many children in America are growing up without
3
direction, without values, without esteem for themselves or
anyone else. So our goal is simple, and it is vital: We must
work together to save the American family. ((PAUSE))
Family life is my source of strength, as it is for Barbara,
and as it is for you. Strong families are bound by more than
blood; they are bound by the precious memories of Christmas
morning, a toddler's first steps, a grandfather's tall tales, and
the lasting pride of a graduation ceremony. And our families are
bound together by something else: simple acts of learning and
teaching; simple acts to instill the values of fairness, honesty
and hard work.
of course, there are more single parent families today than
ever before. And, difficult though it may be, most single
parents are raising happy, well-adjusted children with the help
of family and friends, and by drawing on their own inner
strength. But imagine the lonely plight of a single mother who
has no help; who has no money; who has no ability to keep her
kids from being lost -- lost to the unhealthy life of the
streets. So to save the American family also means providing
support for these parents, who are struggling against tough odds.
Nor can we ignore the difficulties of poor working couples
with children. The challenge of strengthening these families
requires both public and private efforts. And church leadership
is meeting the challenge -- in ministries like that of E.V. Hill
of Los Angeles, where hungry families find sustenance; in
4
ministries where Baptists are providing families with everything
from high chairs to a hand-up.
You know that no matter how close-knit your family may be,
the decline of the American family is not just someone else's
problem. It is everyone's problem. When one generation is
raised without values, it starts a chain of misery that weighs
down future generations. About half of all black families with
children are headed by one parent, and many of these parents are
overwhelmed. And because they are overwhelmed, more than four
out of ten black children live in poverty. And because of this,
it is becoming harder for your churches to reach so many
promising young men and women.
How can you teach respect for a hard-earned dollar, when
easy drug money flourishes? ((PAUSE))
How can you teach that achievement is found in quiet moments
and subtle rewards, when a murderous materialism // glitters//
with the promise of gold chains,// fast cars// and fashion
clothes? ((PAUSE))
How can you persuade young men and women to have faith in
themselves if their parents have lost all faith? ((PAUSE))
In short, without strong families, how can values triumph
over vice?
The answers can only come from the heart, from the heart of
every parent. And the answers can come from you, from the people
of our churches.
5
I have come to New Orleans today to pledge my support and to
recognize your heroic efforts. We can work together in many ways
to strengthen families, with greater choice in child-care and
education; and by replacing the crippling fear of crime with the
promise of opportunity.
First, let me begin with child-care. Often, while parents
work, love and care come from the extended family --
grandparents, aunts and uncles. And in many ways, the church
community is the greatest extended family of all. You have
already taken a load off the shoulders of working parents, some
single; some together. And in this same spirit, I offer a few
ways government can help.
I have proposed a child-care tax credit, to be focused on
those who need such assistance the most -- low-income families.
But this approach is different from past programs, because
it would empower parents, not the government, to choose the best
care for their children -- be it a grandparent, a neighbor or a
local church. We need to give parents a choice in their
children's care, not take it away.
Yet some in Congress do not agree. Perhaps it is time we
sent them a message. Just as we should support single-parent
families, so we should also support two-parent families where one
parent chooses to care for the children at home. And we should
never, discriminate against religiously-affiliated child care.
((PAUSE))
6
I felt for myself, in Washington, D.C., the spirit of family
and love that permeates the day-care center at Shiloh Baptist
Church. I am determined to protect Shiloh and every other
church-affiliated child-care center in America. ( (PAUSE) )
But child-care for families is not enough. Families need
opportunity: I want to renew my proposal for federal enterprise
zones, to bring opportunity to the barren lots of the South
Bronx, to the streets of Watts, to farm towns and to every
community in need. And also I renew my proposal for tenant
management of public housing. We can no longer deny any of our
people the autonomy and the dignity they deserve. ( (PAUSE) )
These are ways to bring opportunity to those who need it
most. But opportunity will be wasted if young men and women lack
the means to take advantage of it. And that means education. I
believe the Congress will eventually work with me, to make our
national strategy the law of the land. To my surprise -- and
perhaps to your's as well -- before I even presented my plan to
you, the partisan attacks had already begun. This is bad
politics, bad policy and bad for America.
I challenge those who hunger for a partisan issue to take
the high road instead, to work for our national strategy, not
against it.
I challenge those who seek more spending and more taxes, to
instead seek more cooperation and bipartisanship. We can beat
the scourge, as long as we are a nation united.
7
Today's job market will settle for nothing less than full
literacy, and an aptitude for skilled labor. And those who are
incapable -- and they are great in number -- will fall further
and further behind.
What's the answer? I see you pointing the way. For a
century and a half, your churches have demonstrated the
liberating power of learning. Annie Rose, a community leader in
Alexandria, Virginia, tells a fascinating story about her father.
You see, Annie Rose is 95-years-old, and her father, Henry Rose,
was born into slavery.
Liberated at age 21, Henry Rose walked all the way from
Texas to Virginia, and worked on the railroad until a Baptist
society sponsored him at a seminary school. Annie Rose says her
father was so poor that when he graduated, he had to wear a boot
on one foot and a shoe on the other. But Henry Rose had
something better than a matching pair of shoes. He had
knowledge. He had pride. And as a Baptist minister, he founded
five churches and two schools, establishing institutions with
great traditions of service that live on to this day.
There is a lesson for us in this remarkable man's life. If
he could beat the overwhelming odds of slavery, oppression and
prejudice to lead a community, then any obstacle can be overcome.
And we shall overcome. Opportunity comes when we give
parents and students greater choice. This means magnet schools;
this means public and private partnerships like "Say Yes to
Education," which sends impoverished minority students to
8
college; and this means increased support for historically Black
Colleges and Universities.
But education is more than schooling; it is nothing less
than the communication of values. And once again, you are
leading the way. Just look right here in New Orleans, where the
Greater Liberty Baptist Church is preparing many young men for
adulthood through its Black Manhood Training program. ((PAUSE))
But to get to school, to get to work, to get to a child-care
center, families must also be free to walk the streets of their
cities without fear. And today, freedom from fear means freedom
from drugs. ( ((PAUSE) ) That is why Tuesday night I announced our
nation's first comprehensive, coordinated all-out assault; a way
to attack the drug menace on every front.
To provide child-care, to improve education, to create
opportunity and to defeat drugs -- these are steps to strengthen
families that require nothing less than a sustained national
effort, a national partnership. I believe government can and
should be a strong partner. But I also believe that the solution
to the social problems facing us today ultimately depends on what
you and your communities do.
I respect old fashioned common sense, and have no great love
for the imaginings of social planners. I like what's been tested
and found to be true.
Your faith has been tested. Your values have been found to
be true. And it is your faith and your values that America is
turning to today.
9
So I'm an optimist. I believe we can reach out to families
in need. I believe we can see a strengthening of the many
patterns of family life. And I believe we will see a sharing of
values -- values rooted in the conviction that we, as individuals
and as families are engaged in a single enterprise called
America.
Thank you for all that you've done and for what you will
continue to do to make America a better place. And thank you for
inviting me to New Orleans.
God bless you and God bless America.
#
#
#
Davis/Martin
Aug. 22, 1989
Draft: Two
Title: Baptists
PRESIDENTIAL ADDRESS: NATIONAL BAPTIST CONVENTION USA, Inc.
New Orleans Convention Center
Sept. 8, 1989, ( (time to come) )
( (Acknowledgements) )
( (With so many Baptists here in New Orleans, I almost expect
to hear: "When the Saints Come Marching In") ) ( (PAUSE))
( (You know, the last time I was in New Orleans, I addressed
thousands of Republicans. Now I am addressing forty-five
thousand Baptists, and I'm just as anxious to make a good
impression today as I was then. But Barbara put it all in
perspective for me. She said: "Now, George, just imagine you're
standing in front of another Sunday school class. ")) ( (PAUSE))
( (But I never had a Sunday school class this big. ))
( (PAUSE) )
Well, every Sunday school student knows that it is written
in the Bible that wherever two or three people gather together to
worship, there is a church. And, in many ways, that is what we
have here for a few days in New Orleans -- the biggest
congregation inside the biggest church on Earth. ( (PAUSE))
But your convention is more impressive for its strength in
the community, than for the size of its membership. I understand
that, as the Bible says, there was a time when any small group
could have organized a Baptist church and ordained ministers on
2
the spot. This perfectly suited the needs of the pioneers, as
they built new churches on the empty plains and prairies of the
West. But this Baptist tradition also suited the needs of
another group of brave pioneers, your forebears, who blazed
trails into another frontier -- the frontier of freedom.
They drew inspiration for their struggle from the insights
of a great church. It was the first American Baptists in Rhode
Island who, as sons of Pilgrims, led the campaign for religious
toleration. It was the Baptists who played an important role in
securing the freedom of belief in our American Constitution.
But it took this convention, the leadership of your pastors
and your people, to extend this struggle for freedom to all men
and women. The sixth decade of this century in this country was
nothing less than another Great Awakening -- an awakening to the
promise of civil rights. ( (PAUSE))
I have watched this movement blossom in my lifetime. From
my days in college, to Congress to the White House, know one
thing: in the struggle for equality and opportunity, I have
always been with you. And as your President, I am with you all
the way. ((PAUSE))
It was just more than a year ago that I gave my nominating
address here, and promised our country would stand for a greater
tolerance. I said, "We've come far, but I think we need a new
harmony among the races in our country. We're on a journey to a
new century, and we've got to leave the tired old baggage of
bigotry behind.'
3
But discrimination is not the only problem that we face
today. Just as you led America in the civil rights movement, so
you are now leading communities to grapple with another national
problem.
Is it crime? Not quite. Is it homelessness? No, not by
itself. Is it drugs? Yes, but it is more than that. As serious
as all of these problems are, they are manifestations of
something else -- the disintegration of the most basic of all
institutions -- the family. So our goal is simple, and it is
vital: We must work together to save the American family.
( (PAUSE))
In the largest context, we are all children of God. Then we
are all members of an extended family called society, the
American nation. But before that, we are members of our family,
our parents, our children. And yet, our families are bound by
more than blood; they are bound by the precious memories of
Christmas morning, of a grandparent's sage advice and a toddler's
first step.
This is my source of strength, as it is for Barbara, and as
it is for you. No government program can create such a home
life. But government can help protect families from the pressure
of relentless economic and social change.
It is my belief that the ideal family for any child is one
complete with a loving mother and a loving father. But today, in
communities both white and black, such families are increasingly
uncommon. No matter how close-knit your family may be, the
4
decline of the American family is not just someone else's
problem. It is a social disaster for us all.
We need public policies and private efforts to make it
financially easier for families to stay together. We must
support communities and their churches, and rely on the extended
family -- the supportive family of aunts, uncles and
grandparents. And most of all, we must reach out to lift a load
off the shoulders of the most harried, harassed and unappreciated
person around -- the single, working parent.
I have come to New Orleans today to pledge my support and to
recognize your heroic efforts. We can work together in many ways
to strengthen families, with greater choice in child-care and
education; and by replacing the crippling fear of crime with the
promise of opportunity.
First, let us begin with child-care. You are already doing
your part, saving thousands of families and redeeming thousands
of children. Take the Reverend E.V. Hill of Los Angeles, who is
feeding hungry families. Other churches, I hear, are supplying
high chairs, bath sets, sweaters, a washing machine and money to
young parents. Hundreds of Baptist churches are coming up with
new ideas, making a difference. And in this same spirit, I would
like to offer a few ideas of my own.
I have proposed a child-care tax credit, to be focused on
those who need such assistance the most -- the working poor.
But this approach is different from past programs, because
it would empower parents, not the government, to choose the best
5
care for the children -- be it a grandparent, a neighbor or a
local church. We need to give parents a choice in their
children's care, not take it away.
Yet some in Congress do not agree. Perhaps it is high time
we sent them a message. America's child-care program shouldn't
discriminate against two-parent families where one parent chooses
to care for the children at home. And it should never, never
discriminate against religiously affiliated child care.
( (PAUSE) )
I felt for myself, in Washington, D.C., the spirit of love
that permeates the day-care center at Shiloh Baptist Church. I
saw the ( (local color to come. )) And I am determined to use my
veto pen, if necessary, to protect Shiloh and every other church-
affiliated child-care center in America. ( (PAUSE) )
But child-care alone is not enough. Our second concern is
education: Strong families thrive on good schools. For a
century and a half, your churches have demonstrated the
liberating power of learning. Annie Rose, a community leader in
Alexandria, Virginia, tells a fascinating story about her father.
You see, Annie Rose is 95-years-old, and her father, Henry Rose,
was born into slavery.
Liberated at age 21, Henry Rose walked from Texas to
Virginia, and worked on the railroad until a Baptist society
sponsored him at a seminary school. Annie Rose says her father
was so poor that when he graduated, he had to wear a boot on one
foot and a shoe on the other. But Henry Rose had something
6
better than a matching pair of shoes. He had knowledge. He had
pride. And as a Baptist minister, he founded a church with a
great tradition of community service in Alexandria that lives on
to this day.
There is a lesson for us in this man's life. If a he could
beat the overwhelming odds of slavery, oppression and prejudice
to lead a congregation, then what is standing in our way today?
We can succeed, if restore the value of an American
education. One way to do this is to give parents and students
greater choice. This means magnet schools; this means public and
private partnerships like the "Say Yes to Education" program,
which sends impoverished minority students to college; and this
means increased support for historically black colleges and
universities.
But education is more than schooling; it is nothing less
than the transmittal of values. And once again, you are leading
the way. Here in New Orleans, the Greater Liberty Baptist Church
is preparing many young men for adulthood through its Black
Manhood Training program. In the Shaw neighborhood in
Washington, Shiloh Baptist is once again pitching again. The
people of this church are taking its ministry to the streets,
drawing young men to a youth center with basketball, away from
the lure of drugs.
This brings me to our third concern: Families must be free
from fear. And freedom from fear today means freedom from drugs.
7
( (PAUSE) ) That is why Tuesday night I announced an all-out
assault that attacks the drug menace on every front.
Nowhere are drug dealers more vicious, more predatory, than
in the inner-city. They've turned whole communities into war
zones, making the routine of daily life miserable and dangerous
for thousands of honest families. It is time to get tough. Let
us work together to reclaim our streets and cities from these
merchants of death. ( (PAUSE) )
Our fourth concern is opportunity. Strong families need
opportunity and economic empowerment. We should judge people by
their skills, not by their background. That is why I favor
expanding alternative certification of teachers and principals,
SO that more Americans can share their knowledge in the
classroom.
I also renew my proposal for federal enterprise zones, to
transplant opportunity from Watts to the barren lots of the South
Bronx, and every distressed community in between.
And finally, I renew my proposal for tenant management of
public housing. We can no longer deny these communities the
autonomy and the dignity they deserve. ( (PAUSE)
)
To provide child-care, to improve education, to defeat drugs
and to create opportunity -- these are goals that require nothing
less than a sustained national effort, a national partnership. I
believe government can and should be a strong partner.
As I said here just a little more than a year ago: "A
government that remembers that the people are its master is a
8
good and needed thing. I respect old fashioned common sense, and
have no great love for the imaginings of social planners. I like
what's been tested and found to be true."
Your faith has been tested. Your values have been found to
be true. And it is your faith and your values that America so
desperately needs today.
Kids born this year will be the graduating seniors of the
first class of the next century. The children of this class can
perpetuate the ancient curse of poverty and despair into the
second millennium. Or they can start their careers at the dawn
of a new century, a century of unlimited opportunity and
adventure.
With your support and your leadership, I know it will be the
greater future. Thank you for inviting me to New Orleans, God
bless you and God bless America.
#
#
#
1st 1ˢᵗ Lady(?) Lady (?)
Christinas proof Copy
Davis/Martin
Super Done 2:00pm
Aug. 22, 1989
Draft: Two
Title: Baptists
PRESIDENTIAL ADDRESS: NATIONAL BAPTIST CONVENTION USA, Inc.
New Orleans Convention Center
Sept. 8, 1989 / ( (time to come)
Super Done
2:00 pm
( (Acknowledgements) )
( (With so many Baptists here in New Orleans, I almost expect
to hear: "When the Saints Come Marching In") ) ( (PAUSE))
( (You know, the last time I was in New Orleans, I addressed
thousands of Republicans. Now I am addressing forty-five
thousand Baptists, and I'm just as anxious to make a good
impression today as I was then. But Barbara put it all in
perspective for me. She said: "Now, George, just imagine you're
standing in front of another Sunday school class. ")) ((PAUSE))
( (But I never had a Sunday school class this big.) )
( (PAUSE) )
Well, every Sunday school student knows that it is written
in the Bible that wherever two or three people gather together to
worship, there is a church. And, in many ways, that is what we
have here for a few days in New Orleans --- the biggest
congregation inside the biggest church on Earth. ( (PAUSE))
But your convention is more impressive for its strength in
the community, than for the size of its membership. I understand
that, as the Bible says, there was a time when any small group
could have organized a Baptist church and ordained ministers on
2
the spot. This perfectly suited the needs of the pioneers, as
they built new churches on the empty plains and prairies of the
West. But this Baptist tradition also suited the needs of
another group of brave pioneers, your forebears, who blazed
trails into another frontier -- the frontier of freedom.
They drew inspiration for their struggle from the insights
of a great church. It was the first American Baptists in Rhode
Island who, as sons of Pilgrims, led the campaign for religious
toleration. It was the Baptists who played an important role in
securing the freedom of belief in our American Constitution.
But it took this convention, the leadership of your pastors
and your people, to extend this struggle for freedom to all men
and women. The sixth decade of this century in this country was
nothing less than another Great Awakening -- an awakening to the
promise of civil rights. ((PAUSE))
I have watched this movement blossom in my lifetime. From
my days in college, to Congress to the White House, know one
thing: in the struggle for equality and opportunity, I have
always been with you. And as your President, I am with you all
the way. ((PAUSE))
It was just more than a year ago that I gave my nominating
address here, and promised our country would stand for a greater
tolerance. I said, "We've come far, but I think we need a new
harmony among the races in our country. We're on a journey to a
new century, and we've got to leave the tired old baggage of
bigotry behind."
3
But discrimination is not the only problem that we face
today. Just as you led America in the civil rights movement, so
you are now leading communities to grapple with another national
problem.
Is it crime? Not quite. Is it homelessness? No, not by
itself. Is it drugs? Yes, but it is more than that. As serious
as all of these problems are, they are manifestations of
something else -- the disintegration of the most basic of all
institutions -- the family. So our goal is simple, and it is
vital: We must work together to save the American family.
((PAUSE))
In the largest context, we are all children of God. Then we
are all members of an extended family called society, the
American nation. But before that, we are members of our family,
our parents, our children. And yet, our families are bound by
more than blood; they are bound by the precious memories of
Christmas morning, of a grandparent's sage advice and a toddler's
first step.
This is my source of strength, as it is for Barbara, and as
it is for you. No government program can create such a home
life. But government can help protect families from the pressure
of relentless economic and social change.
It is my belief that the ideal family for any child is one
complete with a loving mother and a loving father. But today, in
communities both white and black, such families are increasingly
uncommon. No matter how close-knit your family may be, the
4
decline of the American family is not just someone else's
problem. It is a social disaster for us all.
We need public policies and private efforts to make it
financially easier for families to stay together. We must
support communities and their churches, and rely on the extended
family -- the supportive family of aunts, uncles and
grandparents. And most of all, we must reach out to lift a load
off the shoulders of the most harried, harassed and unappreciated
person around -- the single, working parent.
I have come to New Orleans today to pledge my support and to
recognize your heroic efforts. We can work together in many ways
to strengthen families, with greater choice in child-care and
education; and by replacing the crippling fear of crime with the
promise of opportunity.
First, let us begin with child-care. You are already doing
your part, saving thousands of families and redeeming thousands
of children. Take the Reverend E.V. Hill of Los Angeles, who is
feeding hungry families. Other churches, I hear, are supplying
high chairs, bath sets, sweaters, a washing machine and money to
young parents. Hundreds of Baptist churches are coming up with
new ideas, making a difference. And in this same spirit, I would
like to offer a few ideas of my own.
I have proposed a child-care tax credit, to be focused on
those who need such assistance the most -- the working poor.
But this approach is different from past programs, because
it would empower parents, not the government, to choose the best
5
care for the children -- be it a grandparent, a neighbor or a
local church. We need to give parents a choice in their
children's care, not take it away.
Yet some in Congress do not agree. Perhaps it is high time
we sent them a message. America's child-care program shouldn't
discriminate against two-parent families where one parent chooses
to care for the children at home. And it should never, never
discriminate against religiously affiliated child care.
((PAUSE))
I felt for myself, in Washington, D.C., the spirit of love
that permeates the day-care center at Shiloh Baptist Church. I
saw the ( (local color to come.) ) And I am determined to use my
veto pen, if necessary, to protect Shiloh and every other church-
affiliated child-care center in America. ( (PAUSE) )
But child-care alone is not enough. Our second concern is
education: Strong families thrive on good schools. For a
century and a half, your churches have demonstrated the
liberating power of learning. Annie Rose, a community leader in
Alexandria, Virginia, tells a fascinating story about her father.
You see, Annie Rose is 95-years-old, and her father, Henry Rose,
was born into slavery.
Liberated at age 21, Henry Rose walked from Texas to
Virginia, and worked on the railroad until a Baptist society
sponsored him at a seminary school. Annie Rose says her father
was so poor that when he graduated, he had to wear a boot on one
foot and a shoe on the other. But Henry Rose had something
6
better than a matching pair of shoes. He had knowledge. He had
pride. And as a Baptist minister, he founded a church with a
great tradition of community service in Alexandria that lives on
to this day.
There is a lesson for us in this man's life. If a he could
beat the overwhelming odds of slavery, oppression and prejudice
to lead a congregation, then what is standing in our way today?
We can succeed, if restore the value of an American
education. One way to do this is to give parents and students
greater choice. This means magnet schools; this means public and
private partnerships like the "Say Yes to Education" program,
which sends impoverished minority students to college; and this
means increased support for historically black colleges and
universities.
But education is more than schooling; it is nothing less
than the transmittal of values. And once again, you are leading
the way. Here in New Orleans, the Greater Liberty Baptist Church
is preparing many young men for adulthood through its Black
Manhood Training program. In the Shaw neighborhood in
Washington, Shiloh Baptist is once again pitching again. The
people of this church are taking its ministry to the streets,
drawing young men to a youth center with basketball, away from
the lure of drugs.
This brings me to our third concern: Families must be free
from fear. And freedom from fear today means freedom from drugs.
7
((PAUSE) ) That is why Tuesday night I announced an all-out
assault that attacks the drug menace on every front.
Nowhere are drug dealers more vicious, more predatory, than
in the inner-city. They've turned whole communities into war
zones, making the routine of daily life miserable and dangerous
for thousands of honest families. It is time to get tough. Let
us work together to reclaim our streets and cities from these
merchants of death. ( (PAUSE) )
Our fourth concern is opportunity. Strong families need
opportunity and economic empowerment. We should judge people by
their skills, not by their background. That is why I favor
expanding alternative certification of teachers and principals,
so that more Americans can share their knowledge in the
classroom.
I also renew my proposal for federal enterprise zones, to
transplant opportunity from Watts to the barren lots of the South
Bronx, and every distressed community in between.
And finally, I renew my proposal for tenant management of
public housing. We can no longer deny these communities the
autonomy and the dignity they deserve. ( (PAUSE) )
To provide child-care, to improve education, to defeat drugs
and to create opportunity -- these are goals that require nothing
less than a sustained national effort, a national partnership. I
believe government can and should be a strong partner.
As I said here just a little more than a year ago: "A
government that remembers that the people are its master is a
8
good and needed thing. I respect old fashioned common sense, and
have no great love for the imaginings of social planners. I like
what's been tested and found to be true."
Your faith has been tested. Your values have been found to
be true. And it is your faith and your values that America so
desperately needs today.
Kids born this year will be the graduating seniors of the
first class of the next century. The children of this class can
perpetuate the ancient curse of poverty and despair into the
second millennium. Or they can start their careers at the dawn
of a new century, a century of unlimited opportunity and
adventure.
With your support and your leadership, I know it will be the
greater future. Thank you for inviting me to New Orleans, God
bless you and God bless America.
#
#
#
August 30, 1989
MEMORANDUM TO MARK DAVIS
CHRISTINA MARTIN
FROM:
STEPHANIE BLESSEY
SUBJECT:
National Baptist Convention
The following is a little information that might be helpful
for the final touches of the National Baptist Convention speech.
ACKNOWLEDGEMENTS:
President Jemison, Members of the Staff and Members of the
Board of Directors
PROGRAM:
Opening
Scripture: psalm 84 verses 1-7
Prayer
Song - by the choir of 250 standing behind the President
Introduction by President Jemison (which might be long)
Presidential Remarks
AUDIENCE:
16,000 in attendance
75 Board members on stage
TIDBITS:
Reverend Doctor T.J. Jemison's father, Reverend Doctor D.V.
Jemison was also President of the National Baptist Convention.
He was from Selma, Alabama.
The Convention is 109 years old.
Please contact me, if there is any more you need.
Withdrawal/Redaction Sheet
(George Bush Library)
Document No.
Subject/Title of Document
Date
Restriction
Class.
and Type
01. Memo
Joe Watkins to David Demarest, re: Thoughts on the Bush
08/02/89
P-5
Strategy for Black America. (4 pp.)
Collection:
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Bush Presidential Records
Office:
Speechwriting, White House Office of
Series:
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Open on Expiration of PRA
Subseries:
(Document Follows)
WHORM Cat.:
By SN (NLGB) on 4/5/2005
File Location:
National Baptist Convention 9/8/89 [1]
Date Closed:
10/8/2004
OA/ID Number:
06268
FOIA/SYS Case #:
Re-review Case #:
2004-2265-S
P-2/P-5 Review Case #:
MR Case #:
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MR Disposition:
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Disposition Date:
Disposition Date:
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P-3 Release would violate a Federal statute [(a)(3) of the PRA]
agency [(b)(2) of the FOIA]
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financial information [(a)(4) of the PRA]
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information [(b)(4) of the FOIA]
and his advisors, or between such advisors [a)(5) of the PRA]
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gift.
financial institutions [(b)(8) of the FOIA]
(b)(9) Release would disclose geological or geophysical information
Re: Peter Cemonis
THE WHITE HOUSE
WASHINGTON
MEMORANDUM FOR DAVID DEMAREST
THROUGH:
SICHAN SIV
DEPUTY ASSISTANT TO THE PRESIDENT
FROM:
JOE WATKINS
ASSOCIATE DIRECTOR OF PUBLIC LIAISON
DATE:
AUGUST 2, 1989
RE:
THOUGHTS ON THE BUSH STRATEGY FOR
BLACK AMERICA
Since the President will be addressing a number of key black
groups in the next few weeks and months, I thought that it might
be helpful to share a few thoughts on some of the areas of
critical concern to black Americans and how the President might
begin the task of addressing some of those concerns. Needless to
say, the following list is not all inclusive; however, it may
provide the beginnings of a foundation upon which to build a more
comprehensive strategy. Here are my picks for key items on the
black agenda:
1 - FAMILY
Over the last few decades the black family has become
an endangered species in America. Recent surveys
show that in 1987 42% of black families were
single-parent/female-headed households and that 52% of
black children in 1987 lived in such households. Black
female teenagers, according to the most recent numbers
available, will be responsible for about 50% of all
adolescent out-of-wedlock births and young black males
make up a disproportionate share of the US prison
population. The poverty rate for black families has
increased from 20% in 1969 to 30% in 1987. These
grim statistics only underscore the reality of
the terribly precarious state of the black family in
America.
Family is extremely important in our society and it
is probably safe to assume that one's ability to
compete successfully in this society is often directly
impacted by family upbringing and support or the lack
thereof. It is also probably safe to say that if the
current trends continue, our society will be a most
divided one, consisting primarily of haves and
have-nots, with a disproportionate share of the have-
nots being black.
On the bright side, the President has a real
opportunity here to take the offensive by dedicating
himself to the enhancement of black families. Besides
encouraging churches and community-based organizations
to help him in promoting the strengthening and
stablization of black families, he might offer to take
a second look at The Family Support Act of 1988. By
?
amending one or two key provisions of that bill, the
President would demonstrate his strong support for
for keeping the poorest families together. (Nota
Bene: The current bill doesn't assign high priority to
training low-income and young non-custodial fathers,
and doesn't set minimum nationwide AFDC needs and
payment standards). Perhaps Bill Roper's Low-Income
?
Opportunity Board could undertake a study to find
new ways of keeping two-parent low-income families
together and then make those recommendations to the
President.
2 - EDUCATION
The President has stated on a number of occasions that
education is the best economic program and the best
way to bring about economic parity for minority groups.
As a longtime supporter of early childhood intervention
through Project HeadStart, historically black colleges
and universities and the Job Training Partnership Act,
the President can proudly point to his record. However,
the greater challenge in the next couple of years will
be to reduce the high drop-out rates of black youths
in inner-city schools (due partially to a pervading
sense of hopelessness and the lure of fast money from
the sale of illegal drugs), which only exacerbates
chronic high unemployment and crime rates. Besides
pointing to federal initiatives currently in place,
another idea the President might consider in tackling
this tough issue is to continue to encourage more
public/private partnerships in city-wide school
districts based on models like the "I Have a Dream"
program, the Cities-In-Schcols program or the "Say
Yes to Education" program, which, interestingly, has
a very large and easily replicated college student
volunteer component. (Such programs could perhaps
be incorporated into the 'YES' program). He might
also point to Mr. Bennett's plan to combat the
drug problem in this country (when it reaches a
publishable conclusion) and explain how that will
impact the black youth population in particular.
Another key issue will be college loans. Although
the President has been as strong supporter of black
colleges and universities for a long time that support
should not be read as disinterest in the great number
of black applicants to predominately white colleges
and universities. The availability of scholarships
and loans will continue to have a profound impact on
the percentage of black youths seeking a college
education. While programs like ACCESS in Boston and
the "Say Yes to Education" Foundation in Philadelphia
provide last-dollar amounts to impoverished minority
students who have been accepted to college, the
availability of federal dollars will be an important
indicator of this Administration's commitment to
the black community.
3 . ECONOMIC DEVELOPMENT AND OPPORTUNITY
This area is absolutely critical to black Americans,
the President and the Republican Party. As far as the
black community and the President are concerned the
creation of real economic opportunity and development
are the most appropriate remedies to overcome grossly
disproportionate poverty rates, to boost employment
within the community, to boost income levels and to
help blacks enter the American economic mainstream.
Politically speaking, a measurably successful economic
opportunity program could bring about a substantial
return for the Republican Party beginning perhaps as
early as 1990.
The President has often stated his support for minority
business and his desire to encourage minorities to
become entrepreneurially-minded. In this regard, there
may be a couple of things that the President can do
to plainly demonstrate his good intentions to blacks.
Besides encouraging the cabinet departments to set
and seek to meet minority business goals, the President
might consider authorizing a White House Initiative on
Minority Business Enterprise. Unlike President Reagan's
White House Task Force for Minority Business Expansion,
which was headed by Sam Pierce and housed at HUD, this
group might be co-chaired by a leading black
businessperson and a committed Fortune 500 CEO/Chairman
(who might even be recently retired). Reporting more
appropriately to the Secretary of Commerce, this group
might have as its charge a mandate to find new and
measurable ways of enhancing minority business
opportunities and providing incentives for minorities
to become entrepreneurs.
4 - HOUSING
Although this area is too hot to touch at present,
there are some real opportunities to make
some significant headway through creativity, such
as tenant management possibilites. However, I repeat:
this area is too hot to touch at present.
While he won't have easy answers to the aforementioned
issues, the President will have the black community's attention
as well as possibly gain their support if 1) he takes the bull by
the horns by demonstrating that he understands the importance of
these issues to the community and 2) shows that he is attempting
to deal with them in a substantive way.
The Urban League, the National Baptist Convention and the
National Black Leadership Forum await us.
Let me know what you think.
10% = 3,500
1400
4900
5,000 -$40,000.00
14% =
2
1= 350
4
1400
Same wh- ed IDRUS week
of Wark
family/
ASR JOE - uRbAn JS, musl
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Family deter
GEORGE BUSH PRESIDENTIAL LIBRARY
THIS FORM MARKS THE FILE LOCATION OF ITEM NUMBER
LISTED ON THE WITHDRAWAL SHEET AT THE FRONT OF THIS FOLDER
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1ST STORY of Level 2 printed in FULL format.
Copyright (c) 1988 The New York Times Company;
The New York Times
August 24, 1988, Wednesday, Late City Final Edition
SECTION: Section A; Page 1, Column 3; National Desk
LENGTH: 1703 words
HEADLINE: Black Churches: New Mission on Family
BYLINE: By TAMAR LEWIN
BODY:
Dismayed by the disintegration of 50 many inner-city families, black churches
have started many new community programs to reduce teen-age pregnancy, keep
children in school, provide adolescent boys with role models and find adoptive
homes for black infants.
In the process, many churches have been forced to overcome a traditional
reluctance to grapple with sexuality, contraception and drugs.
'There is a crisis in the black family and everybody has heard the cry,''
said Vanella Crawford, a project director at the Congress of National Black
Churches. ''The black churches have realized that they have to go beyond feeding
and clothing people and start getting at the problems that are destroying the
black community.''
Those who work with black churches say it can still be a delicate matter to
persuade them to overcome their reluctance to confront sex and drug issues.
' ' The church's message is still abstinence, 50 you're not going to 522 the
pastor giving out condoms, said Clarence Wood, the National Urban League's
vice president for external affairs. ''But the black church has become very
sophisticated about making its facilities available to programs that can respond
to the needs of the community. The theological conflict is still there, but the
needs are being met.''
The Lincoln Congregational Temple in Washington, for example, recently
sponsored a baby shower for a 22-year-old single father who last spring stopped
the baby's mother from putting the girl up for adoption.
'They gave me a high chair, a bath set, a sweater set, a washing machine,
and some money, said the young man, Clarence Cherry, who is a Muslim. "I felt
overwhelmed that these people are so concerned about us, and care so much, even
though I'm outside their denomination."
All kinds of families from outside the congregation have gotten help from
Lincoln's Adopt-a-Family program, through which troubled families are
matched with sponsors who provide support but not money for a year. The program
is the brainchild of Mr. Cherry's sponsor, Elsie Monroe, a 62-year-old church
member, who not only organized the baby shower but also helped Mr. Cherry find a
job and a lawyer to fight the custody battle.
Babies Are Most Vulnerable
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(c) 1988 The New York Times, August 24, 1988
Lincoln is not the only black church trying to shore up the families of the
nation's impoverished inner-city neighborhoods, where poverty, drugs and a lack
of job skills combine to create despair and a dead-end for many children.
Particularly vulnerable are the babies, three-quarters of all black infants
nationwide, who are born to unwed mothers, half of them teen-agers.
Two years ago, Ms. Crawford's group began Project Spirit, which runs
after-school programs for 6- to 12-year-old children at 15 churches in Oakland,
Atlanta and Indianapolis. The children, most of whom do not have a parent
waiting at home, are picked up at school and taken to the church. After a snack
and a pause for prayer and songs, the children spend an hour on their homework,
then 45 minutes on activities ranging from black history lessons to role-playing
games to help them work out conflicts. The program also provides parent-training
classes.
Since Project Spirit began in 1986, Ms. Crawford said, more than 300 churches
have asked if they could be added as sites for the program.
Many other models are being tried throughout the nation.
In Chicago, at Holy Angels Roman Catholic Church, the Rev. George Clements
was frustrated by his inability to get people in his parish to adopt homeless
black children. So, after adopting a teen-age boy himself, to the dismay of the
archdiocese, Father Clements set up ''One Church, One Child,' a program to
encourage churches to motivate their members to become adoptive parents. Since
then, 81 families at Holy Angels have adopted children, and the group has been
responsible for 8,000 adoptions in 31 states.
Looking at Fatherhood
In New Orleans, 20 adolescent boys at the Greater Liberty Baptist Church
joined members of the church brotherhood for a Black Manhood Training program:
discussions on spirituality, sexuality, health, the importance of education and
the special problems of black men. One exercise: analyzing the lyrics of 'Poppa
Was a Rolling Stone'' and confronting the perception that black men are not
responsible fathers.
The program, designed by Dr. Courtland Lee of the University of Virginia,
culminates in a public ceremony, modeled on the Jewish bar mitzvah and African
initiation rites, at which each boy talks about what it means to be a strong
black man.
In Durham, N.C., the Church Connection, a project of the Lincoln Community
Health Center, recruited six black pastors, each of whom chose several lay
volunteers from his congregation for eight hours of training on adolescent
development and sexuality, substance abuse and making referrals to community
resources.
With help from the health center, the volunteers then organized health
screening sessions, nutrition or family-life classes, or other health-related
activities at the church. The volunteers can also refer adolescents to Lincoln
for checkups, medical treatment, or contraceptives.
For many churches, the easiest way to handle the sensitive issues of sex and
drugs is to invite outside groups to come into the church to deal with them,
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(c) 1988 The New York Times, August 24, 1988
so that there is no pastoral imprimatur on anything that could conflict with the
church's theological dictates.
Resistance Tends to Vanish
Many program directors find that once the program is in place, resistance
from the congregation tends to vanish.
''We kind of walked lightly with the sexuality issue at first, because we
knew there were some older members who thought anything dealing with sexuality
was a sin and that these girls had sinned in the eyes of God, so what they
needed was to be saved, said the Rev. Joan Wharton, who runs a center for
teen-age parents at the Bethel African Methodist Episcopal Church in Baltimore.
"But we found we didn't have to walk so lightly. The center offers tutoring,
child-care classes and a nursery where babies can play while their parents are
taking part in the program.
Inner-city black churches like Bethel provided much of the leadership for the
civil rights movement in the 1960's. But the very success of the movement in
opening housing opportunities made such social activism less common in the
1970's, as middle-class members of the established downtown churches moved to
the suburbs.
'With the migration to the suburbs, a lot of churches were empty six days a
week,' Ms. Crawford said. ''But now they're taking up important positions in
their communities again. We're coming 360 degrees around, and moving back into
that kind of leadership on all the problems that affect the black community.
Atlanta's Big Bethel A.M.E., the oldest black congregation in the city,
offers a prime example.
'When I got here in 1980, most of our members had moved out of the
neighborhood, and the church was mostly a one-day-a-week worship center,'' said
the Rev. McKinley Young, a 43-year-old who grew up in the Big Bethel
congregation. ' 'Black churches knew there were problems with alcohol and drugs
and teen pregnancy, but it was treated as something you didn't discuss. But my
generation was trained to think the church was supposed to be on the line with
the people. And the problems have become 50 pervasive, you can't ignore it
anymore.
So Mr. Young added all kinds of programs for the people in the community: Big
Bethel now has a Project Spirit after-school program, a Saturday tutorial for
older children, a food pantry and clothing service, two chapters of Alcoholics
Anonymous meeting there as well as a group for grown children of alcoholics, and
a drug information and referral hot line.
'Occasionally, someone will come in and light up a cigarette or say a word
we're not accustomed to hearing in this building, but it hasn't been a big
problem, said Ronnie Elijah Brailsford, the assistant pastor at Big Bethel who
is coordinator of the drug hot line.
Most community leaders in black neighborhoods say that perhaps the biggest
problem they face is finding a way to help the vast pool of young black men who
never get the education they need to find good jobs, and instead get sidetracked
into lives of drug abuse and crime.
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(c) 1988 The New York Times, August 24, 1988
' ' The statistics on black men's health risks, incarceration, homicide and
drug abuse are 50 dismal it almost seems we're an endangered species, said
Andre Watson, director of the Black Male Youth Project at Shiloh Baptist
Church in Washington. ''A lot of the boys in this neighborhood come from
single-parent families, and don't have any male role models except for the guys
hanging out on the street corners selling drugs.'
An Underlying Agenda
Mr. Watson's program aims to change that for 10- to 17-year-old boys in the
Shaw neighborhood. On a hot summer afternoon, the project doesn't look like
much: just a couple of dozen boys hanging out with three staff members in a
noisy basement recreation room, playing Ping Pong, learning chess and clustering
around the tabletop that holds the Foosball game, one of the biggest draws.
But the underlying agenda, helping the boys make a successful transition to
manhood, could hardly be more ambitious.
''It's the basketball team and the trips that get the boys here, but what we
care about is that they come to study hall every day after school so we can help
them with their homework,' said Mr. Watson, who used to work at the Planned
Parenthood Federation of America. ' ' And if they don't maintain a 2-point
average, they're not eligible for the team or some of the trips. We have
workshops on drugs, sexuality, career development and black history, done in a
fun way. Our measure of success is that, even though this is a voluntary program
and no one has to be here, the boys keep coming.'
Abdoah Billingslea, a 14-year-old participant who lives with his grandmother
and his aunt, has another measure. ''I like it here because there's some things
you get from a man that you can't get from a woman,' he said. ' ' And my
grandmother's not so worried now, because she knows where I am every day, and
I'm not on the streets.
GRAPHIC: photo of Clarence Cherry and Elsie Monroe (NYT/Michael Geissinger) (pg.
A18)
SUBJECT: FAMILIES AND FAMILY LIFE; BLACKS (IN US); PROTESTANT CHURCHES; RELIGION
AND CHURCHES; URBAN AREAS; SOCIAL CONDITIONS AND TRENDS; CHILDREN AND YOUTH;
ADOPTIONS; ETHICS; DRUG ADDICTION AND ABUSE; SEX
ORGANIZATION: ROMAN CATHOLIC CHURCH; URBAN LEAGUE, NATIONAL
NAME: WOOD, CLARENCE; LEWIN, TAMAR
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4TH STORY of Level 1 printed in FULL format.
The Associated Press
The materials in the AP file were compiled by The Associated Press. These
materials may not be republished without the express written consent of The
Associated Press.
May 9, 1989, Tuesday, AM cycle
SECTION: Washington Dateline
Child
LENGTH: 344 words
HEADLINE: Bush Visits Day Care Center to Show Opposition To Senate Measure
DATELINE: WASHINGTON
KEYWORD: Bush-Kids
BODY:
President Bush visted a Baptist day care center Tuesday to dramatize his
opposition to Democratic-sponsored legislation headed for Senate action.
Bush hinted that Washington's Shiloh Baptist Church child development
center might be denied federal help under a bill by Sen. Christopher Dodd,
D-Conn., because of its religious affiliation.
A spokesman for Dodd disputed the contention.
Dodd's measure, due for Senate debate later this week or next week, would
provide $$2.5 billion to states to directly assist individuals and centers that
provide child care.
Bush has proposed a rival measure that would give assistance to working
parents rather than to child-care providers. His measure, 50 far ignored by
Congress, calls for $$1,000 tax credits for low-income working parents for each
child under age 4.
"My thought is to help the parents with choice. If they want to send a kid to
this facility, fine, give them a little help - those that need it the most. If
they want to go to some other kind of facility where there's no relgious
reference, fine, let them do that too," Bush told officials of the child care
center.
Without mentioning it by name, Bush suggested the Dodd bill was overly
restrictive and "leans over so far backwards on this separation of church and
state that you just erode out the participation of one of the best forces in the
community for teaching these kids values."
Jason Issacson, a Dodd spokesman, insisted funds under Dodd's bill would
still be available to church-affiliated child-care centers which, like the
Shiloh center, did not stress religious education.
He said that a majority of the nation's church-affiliated day care centers
probably fall into this category and would thus be eligible for the grants.
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The Associated Press, May 9, 1989
Bush met briefly with a group of children attending the Shiloh center and
bantered with them.
One asked him who he was.
"I am the president of the United States of America," Bush said. The child
looked dubious.
"Don't you believe that? There, see?" he said, showing the youth his
presidential tie clasp.
LEXIS® ® NEXIS® ® LEXIS® ® NEXIS ®
acrament might be conferred
had died before the Gospel
n. It was a very extraordinary
: other features peculiar to the
h, was not followed elsewhere.
ch spread to colder countries,
ng (or "affusion") became com-
as an alternative mode of ad-
some groups baptism has been
S. In the days of the martyrs a
ire" was recognized-when con-
le actually to receive the rite of
BAPTISTERY at Pisa, Italy, is
example of the large, separate
) the New Testament, the bene.
ctures built for baptisms during
are the inauguration of the new
Middle Ages. This round, Roman-
"rebirth" or "regeneration") and
ue building dates from the 12th
Holy Spirit (see John 3:3-8;
14th century. Behind the baptis-
). In later practice, in the West
are the cathedral and the bell
of hands, which frequently ac-
famous as the leaning tower.
tism in the New Testament pe-
rated from it, and became the rite
1, usually administered at the be-
lescence and admitting the Chris-
GEORGE HOLTON FROM PHOTO RESEARCHERS INC.
the Holy Communion. In the
tion follows at once in infant bap-
e, adult baptism is followed every.
APTISTA, bä-tës'tä, Mariano (1832-1907), Bo-
In 1606, John Smyth (or Smith), a former
irmation and first communion; and
ian publicist and political leader. He was
Anglican preacher in Lincoln, was serving as
especially in the mission field, by
ELL at Sucre and won distinction as a young
minister of a group of Separatists at Gains-
astruction , and spiritual preparation
an for courageous opposition to the dictatorship
borough, in Lincolnshire. Thomas Helwys, a
into the church. The usual formuls
Manuel Belzú. He went into exile in 1861
noted Separatist, was active in this group. About
Matthew 28:19, "in the name
at returned to the political forum as a news-
1608 religious persecution induced Smyth and
and of the Son, and of the Holy
mer editor after Belzú's assassination in 1866.
Helwys to lead their congregation to asylum in
as been argued that the usual New
1873 he was appointed minister of the in-
the Netherlands. Some settled in Amsterdam,
rmula was "in the name of Christ
rior and of foreign relations.
with Smyth as their minister. Another group
ns 6:11); but it is quite possible
Baptista was elected president of Bolivia in
settled for a time in Leiden, under their leader,
n meant only "as a Christian," and
392 and served until 1896. He failed to secure
the Puritan John Robinson, but eventually emi-
tical sense of baptism "in" or "inte"
Pacific port through negotiations with Chile,
grated to America, and founded Plymouth Colony.
Ext his administration fostered education and
In Amsterdam, the Smyth company debated the
as a later interpretation. See also
arted the first topographical survey of Bolivia.
meaning of membership in the Christian church,
Forms ON. of Baptism. In the modern
and the old question of baptism, long discussed by
us forms of baptism are observed
APTISTERY, bap'ta-strē, an area set aside for
Separatists, was raised again. Smyth stated that
de immersion (dipping or submers
be purpose of adminstering the Christian sacra-
according to Separatist belief, "the churches of
rson in a pool or stream); pourity
bent of baptism. A river sufficed for this pur-
the apostolic constitution consisted of saints only,"
either from the bare hand or from
use in the apostolic age, but by the 3d century
and that baptism should therefore be reserved
saucer; the shell is usually a scall
special room or building separate from the
for those who could offer convincing proof of
grace. This, he felt, was the true practice of New
shaped like one); and intinction
Surch had developed. During the later Middle
oistens one finger and touches
yes, many churches had a baptismal font lo-
Testament churches, for he found no warrant in
head, usually his forehead). The
ested in the nave, but in the 20th century there
Scripture for infant baptism. Smyth's views on
or other substitutes for water is
183 a return to the use of a separate room or
infant baptism were set forth in The Character of
escribed as baptism. The Bapti
building.
the Beast, a pamphlet issued in 1609. In that
same year 36 adherents joined him in forming a
Witnesses, and some other gree
ass baptism by immersion.
APTISTS, bap'tests, are a Protestant religious
new church on the principle of baptizing believers
mimination that originated in the 17th century,
only. He baptized himself and others by applying
C. GRANT, Union Theological Seming
an offshoot of English Congregationalism, and
water to the forehead.
Bibliography
sened part of the left wing of English Puritan-
The first schism in Baptist ranks occurred
ΓΓy, G. R., Baptism in the New Testa
The Baptists form the largest Protestant
shortly after the formation of Smyth's church.
xander, as Baptism: Its Mode and Subjects,
1973).
ammunion in the United States, and Baptist
When the existence in Amsterdam of the Menno-
(Kregel Pub. 1981).
rches are found throughout the world.
nites, and Anabaptist group, was brought to his
ing Oscar, Baptism in the New Testament
attention, Smyth began to question the propriety
Westminster Press 1978).
DEVELOPMENT OF BAPTIST DOCTRINE
Christian Baptism (Walterick Pub. The 196:
of baptizing himself and starting a new church.
Aidan, The Shape of Baptism:
Barly History. During the latter part of the
This procedure could be justified, he decided,
n A., The Devil at Baptism: Ritual,
Initiation (Pueblo Pub. Co. 1978).
century, small groups of radical Puritans
only if no true church existed from which valid
ma The Biblical Doctrine of Infant Bapits
ry (Cornell Univ. Press 1985).
same impatient at the delay in reforming the
baptism could be secured. After some investi-
wish church. Adopting as their slogan, "Re-
gation, Smyth concluded that the Mennonites
David ip I., From Font to Faith: John Wes
erre, E. Hughes (Attic Press 1983).
ation without tarrying for any," they broke
constituted a genuine church of God, and he
Baptism and the Nature of Children
the established church and formed churches
recommended union with them. He was op-
). L., Baptism: The Church's Troubled
heir own. Known as Separatists, they differed
posed by Thomas Helwys, who succeeded in
their fellow Puritans only in their conception
rallying the support of some of the others. Hel-
ick Pub. 1985).
Alexander, Of Water and the Spirit: Seminary
such government, insisting that a true church
wys and his followers returned to London and
Study nn, of Baptism (St. Vladimir's
posed of believers only, and that each be-
established the first Baptist church in England.
has an equal voice in deciding church
The group remaining in Amsterdam soon
Merle D., ed:, Baptism and Church:
h Vision (Sagamore Bks. 1986).
This, they contended, was the New Test-
disbanded.
and Wainwright, Geoffrey, in eds Coll
pattern of the church and therefore the
In England another schism occurred, this
ucharist: Max, Ecumenical Convergence
polity of any true church.
time between the General and the Particular
mans 1984).
209
210
BAPTISTS
Baptists. Originally, Smyth and his followers
provided many outstanding leaders of the liberal
of religion or doctrine, but
had adopted the moderate Calvinism of Jacobus
movement.
religion free to every man
Arminius. (See ARMINIANISM; ARMINIUS, JACO-
As the 20th century advanced, a new em-
the United States the Baptis
BUS.) The churches influenced by those who re-
phasis, which identified itself as Fundamentalist,
Revolutionary War as an op
turned from Amsterdam became known as General
moved into a stronger position in the United
lish this principle of complete
Baptist churches, because they believed in a gen-
States and the mission fields and displaced much
Having set the example of
eral atonement for all. In 1638 a Baptist church
of the older evangelicalism. This movement,
earlier in Rhode Island, th
was formed in London representing a more tra-
which stressed the importance of correct doctrine,
secure the same guarantees
ditional Calvinism and adhering to a belief in a
the verbal inspiration of the Bible, and belief
They played an important ro
particular atonement, that is, atonement limited to
in a second coming of Christ to establish a mil-
adoption of the "no religio
the elect. A further division occurred in 1640,
lennium of peace, engendered considerable con-
the federal Constitution as
when some members of this church became con-
troversy and produced several new divisions in
the adoption of the First An
vinced that baptism should be by immersion. See
the church.
BAPTISTS IN THE UNIT
also BAPTISM.
Cardinal Principles. The real coherence and
The two decades from 1640 to 1660 con-
unity of the Baptists is found in six cardinal
In the American colonies
stituted the great period of Baptist growth. In
principles to which they all generally adhere:
were mainly indigenous, the I
Cromwell's army, Baptist preachers found their
(1) The authority of the Bible as a suffi-
leftward movement among
great opportunity. Their converts rapidly multi-
cient guide to faith and practice. Acknowledging
taking place in England. Th
plied around the campfires, and permanent Baptist
no human founder, no human authority, and no
organized in Rhode Island i
communities arose along the line of march. After
human creed, Baptists seek to derive their
that colony was founded by
the Stuart Restoration in 1660, however, the
doctrine and polity directly from the Scriptures.
New England. Williams had
Baptists paid a heavy toll for their ardor during
Creedal statements as authoritative tests of faith
tionalist views soon after
the civil wars. Long imprisonment and heavy
and fellowship have been consistently rejected
the ministry of the Church of
fines were the reward for their devotion to the
by the major Baptist groups, since the Bible it-
he sailed for Massachusetts, V
cause of religious liberty. John Bunyan, a Baptist
self is regarded as possessing the only valid
to be minister of the Salem cl
preacher, was confined for 12 years in Bedford
definitions.
came embroiled in controversy
jail for his refusal to stop preaching. He spent
(2) Believer's baptism. This is the most con-
ness of the separation of
his time in prison writing many books; one of the
spicuously distinctive principle of Baptists. As
churches from the Church o
most famous was Grace Abounding to the Chief
the movement developed, insistence on immersion
thority of civil magistrates tc
of Sinners (1666).
as the apostolic form of the rite was added to
civil offenses, and the valid
The Revolution of 1688 freed the Baptists
the original belief. Since the 1900's, however,
the New England colonists
from the worst of their disabilities. However,
an increasing number of churches have adopted
the Indians. In October 1635
their growth had been sufficiently checked, and
the practice of receiving members of churches
tenced to banishment from M:
it was not greatly advanced in England until
of other denominations into associate or full
cape deportation, he fled, p
the 19th century. The impetus for the revival
membership without rebaptism.
the Narragansett Indians, a
was given by William Carey, who took the lead
(3) Churches composed of believers only.
colony of Rhode Island in 16
in organizing the English Baptist Missionary So-
The Baptists hold strongly to the conception of
The compact of the new
ciety in 1792 and became its first missionary to
the "gathered" or "voluntary" church, limited in
bound the settlers to obey
India. This began the modern foreign mission-
membership to those who can give clear evidence
"only in civil things," was tl
ary movement among English-speaking Christians.
of Christian conviction and experience.
of what became the America
Variations in Doctrine. Democracy breeds dif-
(4) The priesthood of believers. By this
aration of church and state.
ference of opinion, and among Baptists the widest
principle Baptists understand not only that the
that Roger Williams, convince
variety of opinion can be found. Consequently,
individual Christian can rightfully serve as a
infant baptism was invalid, f
it is possible to identify only the dominant
minister to his fellows; they regard it as con-
sidered to be the first Baptist
traits.
ferring upon each member of a church equal
Some Baptist historians, ho
On the whole, the Baptist Church has been
privileges and rights in determining the affairs
claim and hold that the hor
characterized by an emphasis that has varied
of the church. In this democracy, the minister
mother church in America
from a strong to a moderate Calvinism. Of the
is called to his office by a vote of the con-
Clarke, a New Hampshire ph
three most representative statements of faith,
gregation, and he is not regarded as having any
lished a church at Newport
the London Confession (1689) and the Philadel-
special sacerdotal or ecclesiastical authority.
time. This church soon bec
phia Confession (1742) closely follow the West-
(5) The autonomy of the local church. Bap-
from the first, a Baptist chur
minster Confession (1643) of the Presbyterians,
tists affirm faith in the catholic church but most
In March 1639, William
while the New Hampshire Confession (1832) is
believe that its only visible expression is in local
Ezekiel Holliman. There ha
less strongly Calvinistic. These confessions, how-
churches, formed according to the New Testa-
troversy as to how the baptisı
ever, have no special authority. Authoritative
ment pattern and wholly independent of one
If it was by immersion, th
creeds are explicitly rejected by Baptists, and
another. The denominational organization
practiced in America prior
the Bible is the sole source of appeal in ques-
includes associations, societies, and conventions,
among English Baptists. A 1
tions of faith.
but these bodies are designed to serve specific
to John Winthrop, years aft
By 1900 the older Calvinist tradition had
purposes of common concern to the churches and
the church, mentions the rec
largely disappeared, and in its place were three
do not possess any authority over the churches.
a new baptism and the m
diverse currents-evangelicalism, modernism, and
The delegates or messengers sent to the meetings
In this same letter mention
fundamentalism. Nineteenth century evangelical-
of these bodies represent only themselves and
Lucar, who was immersed
ism had become the dominant theological
not the churches from which they come, since
and came to America two
emphasis. Elaborated by the leaders of the Evan-
the churches cannot delegate their sovereign
this it is argued that immers
gelical Revival in England, the later New En-
authority. The associations, conventions, and
by this London Baptist. Wil
gland divines, and the revivalist clergyman
societies, therefore, are independent of the
leftward pilgrimage that cha
Charles G. Finney, it was characterized as popu-
churches, define their own terms of membership,
tan movement, and after a
lar romanticism by the American historian Ralph
and do not need to submit their actions to the
with the Baptists, he withdr
Henry Gabriel. Modernism, which represented
churches for ratification.
and classified himself as a
an adjustment to the new intellectual climate
(6) Separation of church and state. From
the reestablishment of the tr
'of the late 19th century, made major inroads
the time of Smyth, Baptists have contended
The colony at Newport
among Baptists of England and the United
that the "magistrate is not by virtue of his office
Baptist activity. It was f
States-particularly in the North-during the first
to meddle with religion or matters of conscience,
Obadiah Holmes went to Ly
decades of the 20th century, and the Baptists
to force and compel men to this or that form
to hold a religious service. A
BAPTISTS
211
outstanding leaders of the liberal
of religion or doctrine, but to leave Christian
religion free to every man's conscience." In
h century
the United States the Baptists seized upon the
dentified itself
Revolutionary War as an opportunity to estab-
stronger position in the United
lish this principle of complete religious freedom.
mission fields and displaced much
Having set the example of religious freedom
evangelicalism.
earlier in Rhode Island, the Baptists helped
the importance of
secure the same guarantees in the other states.
biration of the Bible, and belief
They played an important role in securing the
ming of Christ to establish a mil.
adoption of the "no religious test" clause in
ce, engendered considerable con.
the federal Constitution as well as in securing
roduced several new divisions in
the adoption of the First Amendment.
BAPTISTS IN THE UNITED STATES
ciples. The real coherence and
laptists is found in six cardinal
In the American colonies, Baptist churches
ich they all generally adhere:
were mainly indigenous, the product of the same
thority of the Bible as a suffi-
leftward movement among Puritans that was
with and practice. Acknowledging
taking place in England. The first church was
der, no human authority, and no
organized in Rhode Island in 1638, soon after
Baptists seek to derive their
that colony was founded by Roger Williams.
lity directly from the Scriptures.
New England. Williams had adopted Congrega-
nts as authoritative tests of faith
tionalist views soon after being ordained to
have been consistently rejected
the ministry of the Church of England. In 1631
aptist groups, since the Bible it-
he sailed for Massachusetts, where he was called
d as possessing the only valid
to be minister of the Salem church. He soon be-
came embroiled in controversy over the complete-
's baptism. This is the most con-
ness of the separation of the Massachusetts
nctive principle of Baptists. As
churches from the Church of England, the au-
eveloped, insistence on immersion
thority of civil magistrates to punish other than
form of the rite was added to
civil offenses, and the validity of the title of
ief. Since the 1900's, however,
the New England colonists to land taken from
EWING GALLOWAY
imber of churches have adopted
the Indians. In October 1635, Williams was sen-
receiving members of churches
tenced to banishment from Massachusetts. To es-
THE FIRST BAPTIST MEETING HOUSE, now a land-
inations into associate or full
cape deportation, he fled, purchased land from
mark in Providence, R.I., was erected in 1775.
hout rebaptism.
the Narragansett Indians, and established the
'S composed of believers only.
colony of Rhode Island in 1636.
Id strongly to the conception of
The compact of the new community, which
Massachusetts Bay authorities, he was sentenced
or "voluntary" church, limited in
bound the settlers to obey laws duly enacted
to be "well whipped," and the sentence was
hose who can give clear evidence
"only in civil things," was the initial expression
carried out in the streets of Boston.
viction and experience.
of what became the American principle of sep-
The Baptists, however, could not be per-
iesthood of believers. By this
aration of church and state. It is generally held
manently suppressed. In 1663 a company of
S understand not only that the
that Roger Williams, convinced by Scripture that
Welsh Baptists settled at Swansea, Mass., and
tian can rightfully serve as a
infant baptism was invalid, formed what is con-
established a church. Two years later a Baptist
fellows; they regard it as con-
sidered to be the first Baptist church in America.
church was formed in Boston. The first minister
ch member of a church equal
Some Baptist historians, however, dispute this
was imprisoned several times and treated with
ights in determining the affairs
claim and hold that the honor of founding the
such severity that his health was impaired. When
In this democracy, the minister
mother church in America belongs to John
a meetinghouse was constructed in 1678, its
office by a vote of the con-
Clarke, a New Hampshire physician, who estab-
doors were nailed shut by order of the General
e is not regarded as having any
lished a church at Newport at about the same
Court. The members of a church in Kittery, Me.,
I or ecclesiastical authority.
time. This church soon became, if it was not
then part of Massachusetts, were so harassed that
momy of the local church. Bap-
from the first, a Baptist church.
they moved in a body to Charleston, S.C., and
in the catholic church but most
In March 1639, Williams was baptized by
organized the first Baptist church in the South.
nly visible expression is in local
Ezekiel Holliman. There has been some con-
Persecution did not abate until some toleration
I according to the New Testa-
troversy as to how the baptism was administered.
was granted by the charter of 1692.
d wholly independent of one
If it was by immersion, then immersion was
The Philadelphia Association. The other great
denominational organization
practiced in America prior to its introduction
center of Baptist strength was the Philadelphia
ons, societies, and conventions,
among English Baptists. A letter from Williams
area, the first two churches being formed in
are designed to serve specific
to John Winthrop, years after the formation of
1688 at Pennepek, Pa., and at Middletown, N.J.
on concern to the ehurches and
the church, mentions the recent introduction of
Within the next decade, additional churches were
ny authority over the churches.
"a new baptism and the manner of dipping."
organized, and in 1707 the Philadelphia Baptist
messengers sent to the meetings
In this same letter mention is made of a Mark
Association was formed. This fraternal body had
represent only themselves and
Lucar, who was immersed in London in 1642
no legislative or judicial authority over the
from which they come, since
and came to America two years later. From
churches or ministers, but cared for their com-
nnot delegate their sovereign
this it is argued that immersion was introduced
mon interests and conducted missionary activities.
associations, conventions, and
by this London Baptist. Williams continued the
Churches as distant as Virginia ultimately joined
re, are independent of the
leftward pilgrimage that characterized the Puri-
the association, but other associations were estab-
heir own terms of membership,
tan movement, and after a brief identification
lished when the churches became more numer-
to submit their actions to the
with the Baptists, he withdrew from the group
ous. In 1714 a number of General Baptists went
lication.
and classified himself as a "Seeker" awaiting
to the American colonies. This group died out
n of church and state. From
the reestablishment of the true church.
in the East but was later revived in the Midwest
yth, Baptists have contended
The colony at Newport became a center of
early in the 19th century.
te is not by virtue of his office
Baptist activity. It was from Newport that
The Great Awakening. Baptist growth was ac-
ligion or matters of conscience,
Obadiah Holmes went to Lynn, Mass., in 1651
celerated by the Great Awakening. Although the
pel men to this or that form
to hold a religious service. Apprehended by the
Baptists participated in the revival only in its
212
BAPTISTS
final Southern phase, they reaped large numbers
In 1880 the National Baptist Convention of
Three moderately Cal
of recruits in New England from among the
America came into existence. In 1915, however,
ucts of the geographical
Separates who had been thrust out of the estab-
the convention split into two groups, the parent
highlands. These are th
lished churches by the antirevivalist majority.
segment becoming the National Baptist Conven-
small group who remaine
The increase in Massachusetts was more than
tion, U.S.A., Inc., and the smaller segment re-
of Regular and Separate
tenfold during a 40-year period, and in the
taining the original name. The remarkable Bap-
in Virginia in 1787 and
Southern colonies the rate of growth was even
tist strength among Negroes resulted chiefly from
with about 17,000 memb
greater despite severe harassment in Virginia.
the predominance of Baptists in the slave-holding
(a surviving fragment of
The opening of the trans-Appalachian frontier
states prior to the Civil War and from the ability
1801, perpetuating the na
offered the greatest opportunity, for the self-
of any small group to organize a church and
country districts after i
generating Baptist churches and farmer preach-
ordain ministers on its own initiative.
elsewhere) with about 6
ers were especially suited to the needs of the
Baptists have made notable contributions to
mid-1960's; and the Duck
West. Their success in meeting the religious
education. Brown University was founded by
Associations of Baptists (c
demands of the frontier made the Baptists one
Baptists in Rhode Island in 1764, and after the
in 1825) and having abou
of the great American denominations. See also
Revolutionary War Baptist educational institu-
Seventh Day Baptist Gene
GREAT AWAKENING.
tions multiplied rapidly. The trans-Appalachian
lished in Rhode Island in
Moves Toward Unity. Denominational organiza-
region produced the largest number, but not
about 6,000 in the mid-19
tion began in 1707 with the Philadelphia Bap-
without opposition. Baptists from the South who
as the Sabbath.
tist Association. It has been estimated that by
settled in the new Western communities tended
Several groups have 1
1800 there were at least 48 associations. The
to be either indifferent or opposed to an educated
1900 that represent a mor
initial impetus for a national organization came
ministry, and they especially distrusted mis-
of orthodoxy. The one exce
from an interest in foreign missions.
sionaries from the East. Baptists from New En-
Unity Baptist Association,
Adoniram Judson and Luther Rice had been
gland, however, inheriting the Congregationalist
bers, formed on the principl
sent to India as the first missionaries of the
cultural tradition, established academies, colleges,
The others are the America
newly organized American Board of Commission-
and seminaries wherever they could. The cul-
with about 720,000 memb
ers for Foreign Missions. During their journey
mination of the educational advance came in
mainly by churches in Ol
they became convinced that only believers should
1890 with the founding of the University of
Arkansas; the General Ass
be baptized, and when they reached Calcutta,
Chicago, intended to be a great national Baptist
Baptist Churches, organizec
they sought out English Baptist missionaries and
"super-university." Since the 1920's the ties
the 1930's, with a current I
were rebaptized. Rice returned to the United
of Baptist educational institutions with the
155,000; and the Conserval
States to secure support for Judson from Ameri-
denomination have become tenuous in the North
tion of America, establishe
can Baptists. His efforts resulted in the forma-
and, to a lesser extent, in the South.
current membership of abou
tion of the General Missionary Convention of
Membership. The Southern Baptist Convention
the Baptist Denomination in the United States
is now the largest of the Baptist bodies in the
BAPTISTS IN OTHER
for Foreign Missions. This body, formed in May
United States. Its membership more than tripled
While Baptists have their
1814, soon became known as the Triennial Con-
during the first half of the 20th century, and
the United States, where th
vention, because its meetings were held every
by the mid-1960's it had more than 33,000
than 25 million by the mid
three years. The American Baptist Publication
churches with a membership of about 10,600,000.
about 4 million Baptists in (
Society was organized in 1824, the American
The National Baptist Convention, U.S.A., Inc., is
British Isles. The 19th cer
Baptist Home Mission Society in 1832, and the
the second largest group, with a membership in
era of English Baptists, whos
American and Foreign Bible Society in 1837.
the 1960's of over 5,500,000 in more than 26,000
been quickened by the awa
These national societies became the bond of unity
churches. The third largest group is the Na-
ary interest. It was a time
among the Baptist churches.
tional Baptist Convention of America with about
and overflowing congregation
Divisions of the Church. The unity thus achieved
2,700,000 members in some 11,500 churches.
preachers achieved an interna
was soon impaired. Opposition to Sunday
The American Baptist Convention claims about
most notably, Robert Hall, Ch:
Schools, to missionary and Bible societies, and
1,500,000 members in nearly 6,300 churches.
geon, John Clifford, and Al
to the Triennial Convention itself soon developed
Several groups of "national-origin" Baptists in
Churches multiplied, members
among Baptists who considered them unscriptur-
the United States and Canada have their own
idly, and the Baptists played
al. An extreme Calvinism manifested itself
organizations. The largest are the Swedish Bap-
creating the "nonconformist C
among some of the frontier churches, resulting
tist General Conference with about 87,000 mem-
bers and the German North American Baptist
at the end of the century W
in the formation of the Primitive, or "Hard-
to make or break a prime mini:
Shell," Baptists. A larger secession, centering in
General Conference with about 53,000 members.
In 1832 an instrument of C
Ohio and Kentucky, derived from the "Chris-
There are also a number of smaller groups,
tian" movement of Alexander Campbell. In New
maintaining separate organizations. Most of
hesion was forged with the
Baptist Union. In 1891 the U
England, the Christian movement of Abner Jones
these date from the colonial or early frontier
nized to include the General ]
made similar inroads.
periods and represent isolated and dwindling
led a separate existence for mc
The major split, however, resulted from the
communities. An extreme Calvinism is repre-
turies. The churches of Wale
controversy over slavery. During the decade
sented by the Primitive Baptists, organized in
North Carolina in 1827 and claiming about
Ireland were also brought into
prior to 1845, various compromises between pro-
The first Baptist church in '
and antislavery parties were attempted unsuccess-
73,000 members in the mid-1960's, and the Two-
organized in 1649 by John My
fully. In May 1845 a convention representing
Seed-in-the-Spirit Predestinarian Baptists, orga-
influential of the early leade
the Southern Baptist churches met at Augusta,
nized in Virginia about 1826. Among the Ar-
minian groups are the General Six Principle
Powell, a Welsh Baptist living
Ga., and formed the Southern Baptist Conven-
established some 20 churches i
tion. The Northern churches continued their
Baptists, formed in Rhode Island in 1653, with
1655. In Scotland the first Ba
common activities through the old societies, and
about 125 members in the mid-1960's; the Free
in 1907 they were united by the establishment
Will Baptists, formed in North Carolina in 1727,
formed in 1750, and the grow
with about 172,000 members in the mid-1960's;
ment there was closely identifie
of the Northern Baptist Convention, in Wash-
of James and Robert Haldane.
ington, D.C. (now the American Baptist Con-
the Separate Baptists in Christ, dating back to
in Ireland sprang from the activi
vention), with Charles Evans Hughes as its first
a North Carolina association of 1758 and claim-
ing about 7,500 members in the mid-1960's; and
Cromwell's army.
president.
The close of the Civil War gave immediate
the General Baptists-a later offshoot of the trans-
planted English General Baptists-organized in
been divided on the question of
From the earliest days, Briti
impetus to the formation of Negro Baptist
churches. The first state convention of such
Indiana in 1823, having about 63,000 members
other churches. Closed commun
tion of the Lord's Supper to thos
churches took place in 1866 in North Carolina.
in the mid-1960's.
baptized as believers-was pract
BAPTISTS
213
National Baptist Convention
Three moderately Calvinistic groups are prod-
the early Particular churches and by some of
into existence. In 1915, however
of of of the These are the Regular Baptists (a
geographical isolation of the southern
the General churches. Most General Baptists and
split into two groups, the parent
some Particular Baptists, on the other hand,
ing the National Baptist Conven
small group who remained apart from the union
favored open communion-an invitation to all
IC., and the smaller segment
inal name. The remarkable Bap.
of Regular and Separate churches that took place
Christians to participate in the Lord's Supper.
Virginia in 1787 and in Kentucky in 1801)
A similar controversy has centered around open
ong Negroes resulted chiefly from
ce of Baptists in the slave-holdin
in with about 17,000 members; the United Baptists
membership. From the beginning, some churches
(2 surviving fragment of the union of 1787 and
that practiced only believer's baptism admitted
ne Civil War and from the ability
1801, perpetuating the name "United" in back-
persons to membership who had not been so bap-
group to organize a church and
on its own initiative.
country districts after it had been dropped
tized. Since they believed that baptism was only
e made notable contributions
elsewhere) with about 63,000 members in the
a symbol, they would not make it a wall of divi-
wn University was founded
mid-1960's; and the Duck River (and Kindred)
sion from those who could give proofs of grace.
de Island in 1764, and after the
Associations of Baptists (organized in Tennessee
This was the practice of a number of Particular
War Baptist educational institu
in 1825) and having about 3,000 members. The
churches. By the 20th century most Baptist
rapidly. The trans-Appalachia
Seventh Day Baptist General Conference, estab-
churches maintained open communion, and the
d the largest number, but
lished in Rhode Island in 1671, and numbering
open membership churches were increasing.
ion. Baptists from the South who not
about 6,000 in the mid-1960's, observe Saturday
Since 1900, the number of Baptists in the
as the Sabbath.
British Isles has steadily declined. This has
ew Western communities tended
fferent or opposed to an educated
Several groups have been organized since
been true also of the membership of the Church
they especially distrusted mis.
1900 that represent a more rigidly defined type
of England and the other Free Churches. Bap-
he East. Baptists from New En.
of orthodoxy. The one exception is the Christian
tists in the British Isles numbered about 295,000
Unity Baptist Association, with about 650 mem-
in the mid-1960's.
inheriting the Congregationalité
1, established academies, colleges
bers, formed on the principle of open communion.
Continental Europe. Baptists on the European
wherever they could. The cul.
The others are the American Baptist Association,
continent have no connection with the Anabap-
e educational advance came
with about 720,000 members, formed in 1905
tists of the Reformation but are the product of
founding of the University of
mainly by churches in Oklahoma, Texas, and
English and American Baptist influence. In
ed to be a great national Baptist
Arkansas; the General Association of Regular
France a church was formed in Paris in 1835,
1." Since the 1920's the ties
Baptist Churches, organized in the Midwest in
after three years of missionary work. From this
ucational institutions with the
the 1930's, with a current membership of about
center, other French Baptist communities arose,
ve become tenuous in the North
155,000; and the Conservative Baptist Associa-
and by the mid-1960's there were about 3,300
extent, in the South.
tion of America, established in 1948, with a
members, a 100 percent increase over a 25-year
The Southern Baptist Convention
current membership of about 300,000.
period. In Germany a church was organized in
est of the Baptist bodies in the
BAPTISTS IN OTHER COUNTRIES
1834 at Hamburg by John Gerhardt Oncken,
ts membership more than tripled
who had spent some years in England. He was
half of the 20th century, and
While Baptists have their greatest strength in
baptized with six others by Barnas Sears, an
30's it had more than 33,000
the United States, where they numbered more
American professor of theology who was study-
membership of about 10,600,000
than 25 million by the mid-1960's, there were
ing in Germany. Oncken's church spurred Bap-
about 4 million Baptists in other countries.
aptist Convention, U.S.A., Inc., is
tist growth, which maintained a steady pace.
est group, with a membership is
British Isles. The 19th century was the great
By the mid-1960's there were some 550 Baptist
era of English Baptists, whose spiritual life had
er 5,500,000 in more than 26,000
churches in Germany with 95,000 members.
third largest group is the Na-
been quickened by the awakening of mission-
The German Baptists established moderately
onvention of America with about
ary interest. It was a time of great preaching
successful missions in Austria, Bulgaria, Ru-
pers in some 11,500 churches
and overflowing congregations. Several of the
mania, Switzerland, Belgium, the Netherlands,
Baptist Convention claims about
preachers achieved an international reputation-
Denmark, Poland, and Russia. By the mid-1960's
pers in nearly 6,300 churches
most notably, Robert Hall, Charles Haddon Spur-
there were about 83,000 Baptists in Rumania,
of "national-origin" Baptists in
geon, John Clifford, and Alexander Maclaren.
22,000 in Poland, 19,000 in Hungary, 4,300 in
es and Canada have their own
Churches multiplied, membership increased rap-
Czechoslovakia, 9,300 in the Netherlands, and
he largest are the Swedish Bap-
idly, and the Baptists played no small part in
3,700 in Yugoslavia. The greatest success of
ference with about 87,000 mem-
creating the "nonconformist conscience," which
the German missions resulted from work among
erman North American Baptist
at the end of the century was strong enough
Russian prisoners during World War I, and the
nce with about 53,000 members
to make or break a prime minister.
growth of Baptist churches in Russia during the
so a number of smaller groups
In 1832 an instrument of denominational co-
years following was phenomenal. Conservative
hesion was forged with the formation of the
arate organizations. Most of
estimates placed the number of Baptists in the
the colonial or early frontier
Baptist Union. In 1891 the union was reorga-
Soviet Union at more than 2 million in 1950,
present isolated and dwindling
nized to include the General Baptists, who had
but by the mid-1960's membership was cal-
n extreme Calvinism is repre-
led a separate existence for more than two cen-
culated at about 540,000.
Primitive Baptists, organized in
turies. The churches of Wales, Scotland, and
Swedish Baptists owe their origin to two
in 1827 and claiming about
Ireland were also brought into the new union.
sailors, Gustav Schroeder, who was baptized in
in the mid-1960's, and the Two
The first Baptist church in Wales had been
New York-in 1844, and Frederick Nilsson, who
t Predestinarian Baptists, orga-
organized in 1649 by John Myles, but the most
was baptized by Oncken in 1847. The Swedes
a about 1826. Among the Ar-
Infuential of the early leaders was Vavasor
also sent missions to neighboring countries, prin-
are the General Six Principle
Powell, a Welsh Baptist living in London, who
cipally Norway and Finland. By the mid-1960's
in Rhode Island in 1653, with
established some 20 churches in the years after
500 Swedish churches claimed a membership of
ers in the mid-1960's; the Free
1655. In Scotland the first Baptist church was
more than 29,000. In Norway about 60 churches
med in North Carolina in 1727,
formed in 1750, and the growth of the move-
had a total membership of some 6,700. In Den-
000 members in the mid-1960's
ment there was closely identified with the work
mark more than 80 churches counted a total of
ptists in Christ, dating back to
of James and Robert Haldane. The movement
7,000 members, and in Finland nearly 50 church-
1 association of 1758 and claim
in Ireland sprang from the activity of members of
Cromwell's army.
es had a total membership of about 3,000. Bap-
members in the mid-1960's; and
tist missions have also been established in Spain
ists-a later offshoot of the trans-
From the earliest days, British Baptists have
been divided on the question of communion with
and Italy by Baptists from the southern United
General Baptists-organized in
States. In 1905 the Baptist World Alliance was
having about 63,000 members
other churches. Closed communion-the restric-
formed in London to unite Baptists throughout
tion of the Lord's Supper to those who had been
S.
the world. Periodic meetings of the Alliance
baptized as believers-was practiced by most of
maintain the continuity of the Baptist movement.
214
BAR-BAR HARBOR
Canada. The Baptist churches of Canada were
empire, it became an administrative district known
BAR-HEBRAEUS,
bär-hē-bre
started by New England immigrants, by men in-
as a county. The counts achieved virtual inde
(1926-1286), Syrian scholar
fluenced by the Great Awakening, and by Scot-
pendence in the 10th and 11th centuries. Fred.
the Jacobite church, a Chris
tish immigrants who were converts of James and
erick of Ardennes was named the first hereditary
readquarters in Syria. (Se
Robert Haldane. Until the mid-20th century
count of Bar by Emperor Otto the Great in 951.
CHURCH.) Bar Hebraeus or Barl
Canadian Baptists were organized into three
The political fortunes of Bar changed abrupt.
100 of the Hebrew," is an abbi
separate conventions-in the Maritime Provinces,
ly under Count Henry III (reigned 1297-1302):
form of his Arabic name, Abu'l
in Ontario and Quebec, and in western Canada.
When Henry fought for Edward I of England
He was born at Malatya (now i
Now linked in a loose confederation, they number
against Philip IV of France, his county was
Mudying medicine with his fath
more than 1,600 churches and 175,000 members.
invaded by French forces, and he was imprisoned
sician who became a convert t
Australasia. In Australia the first Baptist
He was freed on the condition that he take all
became a monk at Antioch in 1
church was formed in Sydney in 1834, and the
of Bar lying on the left bank of the Moselle in
Jacobite bishop in 1246, B
movement was extended from there to New Zea-
fief from Philip IV. Henceforth this part of Bar
raised to Maphrian (primate) 0
land and Tasmania. In the mid-1960's there were
remained firmly tied to France. The rest of the
patriarch, Ignatius III, in 1264.
more than 720 churches in Australasia with a
region recognized the authority of the Holy Ro-
On the extensive travels
total membership of over 55,000.
man Empire. Early in the 15th century both
quired, Bar-Hebraeus collected
Asia, Africa, and Latin America. Missionary
parts were united under the dukes of Lorraine,
diverse scholarly endeavors. Th
work has been carried on by Baptists in almost
who remained in possession until 1737, when
wath Hekhmetha (Cream of Wi
every part of the world. Baptist communities in
Lorraine was granted to King Stanislas of Po:
encyclopedic scope that gives a
Asia now total more than 870,000 members, and
land. Upon his death in 1766, Lorraine and Bar
of the Arabian commentaries 01
those in Africa more than 1 million. Communi-
returned to France.
dialectic; Chronicon syriacum,
ties have been established in several Latin Amer-
BRYCE LYON, Brown University
from Adam to his own time; Ch
ican countries, with a total membership of 265,-
ticum, a history of the church;
000, of which 230,000 are in Brazil.
BAR, bär, in law, a term used both in England
(Storehouse of Secrets), a criti
WINTHROP S. HUDSON
and in the United States as a synonym for the
commentary on the Scriptures.
Colgate-Rochester Divinity School
legal profession. It arose in usage from the fact
ragha, Persia, on July 30, 1286.
Bibliography
that a courtroom partition, usually a railing, sep-
Clarke, John, and McLoughlin, William G., Colonial Bap-
arates the public from the judge, counsel, jury,
BAR-JESUS. See ELYMAS.
tists, ed. by Edwin S. Gaustad (Ayer 1980).
Davidson, William F., The Free Will Baptists in America
and other principals in a trial. The term also
(Randall House Pub. 1985).
applies to the area reserved to the principals.
BAR KOKHBA, bar кōкн'bä, "I
Hiscox, Edward T., Principles and Practices for Baptist
In English superior courts, the king's counsel
was a Palestinian Jew who comn
Churches (Kregel Pub. 1985).
is admitted within the bar; other counselors sit
revolution against Rome in the
Manis, Andrew M., Southern Civil Religions in Conflict
or stand outside. The dock, or enclosed space,
He was born Simeon Bar Kosiba
(Univ. of Ga. Press 1987).
McBeth, Leon H., The Baptist Heritage (Broadman 1987).
where accused persons stand or sit during their
organized and led the revolt of
McBeth, Leon H., The History of Baptists (Broadman Press
1983).
trial is also called the bar; hence the expression
Emperor Hadrian and won the
Sandifer, Kevin, Baptist History: 1600-1980, ed. by Lydia
"prisoner at the bar." The term "bar" also refers
miration of the learned Rabbi
Bryan and R. Gill (Archival Services 1983).
to the railed-off space within the Houses of Lords
claimed Bar Kokhba as the pr
and Commons.
(See AKIBA BEN JOSEPH.) Su
BAR, bar, is a region of France that lies between
Bar Kokhba liberated Jerusalem
Luxembourg, Lorraine, Franche-Comté, and
BAR, bär, in music, a line drawn vertically across
zar the Priest, established a revo
Champagne. It is also known as Barrois. The
the staff, for the purpose of dividing a musical
For more than three years he def
region, situated between the Marne and Moselle
composition into equal measures of time. The
134-135, Roman legions led by
rivers, is divided among the departments of Mo-
term is very often improperly applied to the mea-
forced him to withdraw to th
selle, Meurthe-et-Moselle, and Meuse.
sures themselves.
Betar. There, during a Roma:
The principal city of Bar is Bar-le-Duc, an
The time assigned to the measure between
was killed in 135.
industrial center, with foundries, textile mills, and
two bars is either common or triple. Common
Talmudic legend represents ]
printing plants. Other cities in Bar are St.-
time is equivalent to four quarter notes per mea-
man of great strength, autocrat
Mihiel, Pont-à-Mousson, and Commercy.
sure, and triple time to three. The set of bars
Bar Kokhba's own letters, found
When Julius Caesar conquered Gaul, Bar was
marking the end of a piece of music is called the
baat in Jordan in 1952 and in th
inhabited by a people known as the Leuci. After
double bar. Musical bars were first used about
cave in Israel, near the Dead Se:
over four centuries of Roman rule, Bar was con-
the mid-1400's.
confirm this description by their
quered by the Franks. As part of the Carolingian
RAPHAEL PATAI, Theodor
BAR HARBOR, bär'- här'ber, a township in eastern
Maine, is one of the most famous resorts in the
BAR-LE-DUC. See BAR.
Mount Desert Island, Me., near the town of Bar Harbor.
United States. It is situated on Mount Desert
JOHN J. SMITH
Island about 115 miles (185 km) northeast of
BAR MITZVAH, bär-mitz've, mea
Portland by air. The township includes the un-
commandment," is a Jewish rel
incorporated community of Bar Harbor, which
that marks the entrance of boys
fronts on Frenchman Bay of the Atlantic Ocean.
the adult community. As adults
It is the headquarters and gateway of Acadia
gated to observe the precepts
National Park, a region of rugged coastal and
(Law). The exact date at whic
mountain scenery. Bar Harbor is a yachting, golf,
was introduced is unknown, but
and skiing center. A motor ferry runs to Yar-
definitely established by the 1200
mouth, Nova Scotia, Canada, in the summer. The
At the ceremony, which takes
Roscoe B. Jackson Memorial Laboratory for can-
the Saturday following the 13th b
cer and biological research is here. The museum
the Ashkenazim) or on a weel
of the Bar Harbor Historical Society and the
communities), the boy is called
Robert Abbe Museum of Stone Age Antiquities
weekly portion of the Pentateuch,
are attractions.
of Moses. A festive meal in the hc
The first permanent English settlement was
parents usually follows. Appropri
made in 1763. The town was incorporated in
given the boy by his parents ano
1796 as Eden; it was renamed in 1918. Govern-
on this occasion.
ment is by town manager and council. Popula-
Traditionally, the boy deliver
tion: 4,124.
vah speech" at the feast, indicati
Baptists
713
Principles of banking: Two books that provide good gen-
(508,000), Brazil (243,000), Zaire (228,000), Burma
1 in-
eral coverage of the principles of banking and finance are
(223,000), and Canada (177,000).
gree
J.G. GURLEY and E.S. SHAW, Money in a Theory of Finance
nces
(1960); and R.S. SAYERS, Modern Banking, 7th ed. (1967).
HISTORY
not
Much useful information on the workings of the financial sys-
966.
tem is contained in GREAT BRITAIN, COMMITTEE ON THE WORK-
Origins. Some Baptists believe that there has been an
ING OF THE MONETARY SYSTEM, Report (1959, commonly
unbroken succession of Baptist churches from the days of
eeze
known as the "Radcliffe Report"); and the U.S. COMMISSION
John the Baptist and the Apostles of Christ. Others trace
to a
ON MONEY AND CREDIT, Money and Credit: Their Influence on
their origin to the Anabaptist movement (16th-century
to-
Jobs, Prices, and Growth (1961).
radical Protestant movement) on the European conti-
the
Banking systems: For a general survey of banking systems
nent. While differing in their estimate of the possible
nced
throughout the world, see BENJAMIN H. BECKHART (ed.), Bank-
Anabaptist influence, most scholars agree that Baptists
calls
ing Systems (1954). A survey of the United Kingdom, the
as an English-speaking denomination originated within
rned
United States, and the British Commonwealth countries is
17th-century Puritanism (a church reform movement that
se in
J.S.G. WILSON, Monetary Policy and the Development of
attempted to "purify" the remäining vestiges of Roman
orts
Money Markets (1966). A study of U.S. experience is C.R.
WHITTLESEY, A.M. FREEDMAN, and E.S. HERMAN, Money and
Catholicism from the Church of England) as an offshoot
May
Banking: Analysis and Policy, 2nd ed. (1968). Other titles in-
of Congregationalism. There were two major currents in
: (in-
clude: H.W. ARNDT and C.P. HARRIS, The Australian Trading
early Baptist life: the Particular Baptists adhered to the
Particular
aring
Banks, 3rd ed. (1965); A.Z. ARNOLD, Banks, Credit, and Money
doctrine of a particular atonement-that Christ died
Baptists
ding,
in Soviet Russia (1937); BANK OF JAPAN, Money and Banking
only for an elect-and were strongly Calvinist (following
and
vem-
in Japan (1964); W.F. CRICK (ed.), Commonwealth Banking
the Reformation teachings of John Calvin) in orienta-
General
: for
Systems (1965); GEORGE GARVY, Money, Banking, and Credit
tion; the General Baptists held to the doctrine of a gen-
Baptists
ving
in Eastern Europe (1966); BRANKO HORVAT, "Yugoslav Eco-
eral atonement-that Christ died for all men and not
nded
nomic Policy in the Post-War Period: Problems, Ideas, Insti-
tutional Developments," American Economic Review, suppl.,
only for an elect-and represented the more moderate
r (in
61:69-169 (1971); S.A. MEENAI, Money and Banking in Paki-
Calvinism of Jacobus Arminius (a 17th-century Dutch
cent
stan (1966); R.S. SAYERS (ed.), Banking in the British Com-
theologian who advocated the priority of divine grace
con-
monwealth (1952) and Banking in Western Europe (1962);
and free will).
and
P.B. WHALE, Joint Stock Banking in Germany (1930); and
The two currents were also distinguished by a difference
ased
J.S.G. WILSON, French Banking Structure and Credit Policy
in churchmanship related to their respective points of ori-
d by
(1957). For current articles on banking in most countries,
gin. The General Baptists emerged from among the En-
Not
see the London monthly The Banker.
glish Separatists (see below), whereas the Particular Bap-
: au-
Central banking: For general discussions, see C.H. KISCH
tists had their roots in non-Separatist independency (see
aign
and W.A. ELKIN, Central Banks, 4th ed. (1932); M.H. DE KOCK,
below). Both the Separatists and the non-Separatists were
I the
Central Banking, 3rd ed. (1954); and R.S. SAYERS, Central
uire-
Banking After Bagehot (1957). For specific countries, see the
congregationalist. They shared the same convictions with
BANK OF JAPAN, The Bank of Japan: Its Organization and
regard to the nature and government of the church. They
redit
Monetary Policies, 3rd ed. (1971); BANK FOR INTERNATIONAL
believed that church life should be ordered according to
the
SETTLEMENTS, Eight European Central Banks (1963); H.A. DE
the pattern of the New Testament churches, and to them
nited
S. GUNASEKERA, From Dependent Currency to Central Bank-
this meant that churches should be self-governing bodies
a the
ing in Ceylon (1962); GERHARD DE KOCK, A History of the
composed of believers only.
over-
South African Reserve Bank, 1920-1952 (1954); E.P. NEU-
The point at which they differed was with regard to their
stem
FELD, Bank of Canada Operations and Policy (1958); RE-
attitude toward the Church of England. The Separatists
SERVE BANK OF AUSTRALIA, Reserve Bank of Australia, 2nd ed.
took what is commonly described as a sectarian position;
ntral
Selective
(1969); RESERVE BANK OF INDIA, History of the Reserve Bank
lirec-
of India, 1935-51 (1970); and the U.S. BOARD OF GOVERNORS
they contended that the Church of England was a false
controls
OF THE FEDERAL RESERVE SYSTEM, The Federal Reserve Sys-
church and insisted that the break with it must be com-
stem
on credit
tem: Purposes and Functions, 5th ed. (1963).
plete and uncompromising. The non-Separatists, more
uring
(J.S.G.W.)
ecumenical in spirit, sought to maintain some bond of
tives
unity among Christians. While they believed that it was
uests
necessary to separate themselves from the corruption of
tech-
Baptists
parish churches, they also believed that it would be a
ear-
Baptists are Protestant Christians who share the basic be-
breach of Christian charity to refuse all forms of inter-
were
liefs of most Protestants and first received their name
course and fellowship with them. While many non-Sepa-
3 re-
from their insistence on baptizing believers only and on
ratists withdrew and established a worship of their own,
ntary
Baptism by immersion only rather than by sprinkling or
they would not go so far as to assert that the parish
nilar.
pouring. (This view is, however, shared by others who
churches were devoid of the marks of a true church.
ctive
are not Baptists.) While Baptists do not constitute a
Most scholars find no evidence of decisive influence
lom.
single church or denominational structure, most of them
having been exerted upon the English Baptists by the
r in-
adhere to a congregational form of church government.
continental Anabaptists, but they acknowledge that the
(e.g.,
Some Baptists lay stress upon having no human founder,
General Baptist wing of the English Baptists exhibits
d the
no human authority, and no human creed.
Anabaptist influence at several minor points.
ade).
In the late 1960s there were nearly 28,000,000 Baptists
Growth in England and abroad. Although the Par-
1934,
in the world, with the vast majority of them concentrated
ticular Baptists were to represent the major continuing
asers
in-the United States, where they constitute the largest
Baptist tradition, the General Baptists were first in the
; the
Protestant community. The 27 Baptist bodies in the
field. In 1608 religious persecution had induced a group
United States have an inclusive total of 24,500,000 mem-
of Lincolnshire Separatists to seek asylum in Holland.
bers. Of these, the large majority are included in four ma-
One contingent settled in Amsterdam with one John
f En-
jor conventions: the Southern Baptist Convention, with
Smyth (or Smith) a Cambridge graduate, as their min-
Hun-
nearly 10,500,000 members; the National Baptist Con-
ister; another moved to Leiden under the leadership of
YEAR,
vention, U.S.A., Inc., with 5,500,000 members; the Na-
one John Robinson. When the question of Baptism arose
The
N and
tional Baptist Convention of America, with over 2,500,-
during a debate on the meaning of church membership,
question
States,
000 members; and the American Baptist Convention,
Smyth came to the conclusion that, if the Separatist con-
of Baptism
RSON,
with nearly 1,500,000 members. The multiplicity of Bap-
tention that "the churches of the apostolic constitution
936);
tist groups in the United States is accounted for in part by
consisted of saints only" was correct, then Baptism
Rev-
ry of
the 19th-century controversy over slavery, in part by
should be restricted to believers only. This, he contended,
States
racial and nationality differences, and in part by diver-
was the practice of the first New Testament churches,
n En-
gence of opinion on questions of doctrine and organiza-
for he could find no scriptural support for the baptizing
in the
tion. Baptists also have a basic suspicion of super-con-
of infants. Smyth published his views in The Character
Amal-
gregational ecclesiastical organizations as valid expres-
of the Beast (1609) and in the same year proceeded to
926);
sions of the church.
translate them into action by baptizing first himself and
editer-
Outside the United States, major Baptist communities
then 36 others who joined him in forming a Baptist
I, His-
are found in the U.S.S.R. (545,000 members), India
Church. Shortly thereafter. Smyth became aware of the
714
Baptists
existence of a Mennonite (Anabaptist) community in
nies, as happened in the case of Henry Dunster, the first
Amsterdam and began to question his procedure in bap-
president of Harvard, and Roger Williams.
were
tizing himself. Such an act could be justified, he conclud-
Colonial period. The first Baptist Church in the Amer-
Asso
ed, only if no true church existed from which a valid
ican colonies was established at Providence in 1639 by
from
Baptism could be obtained. After some investigation,
Roger Williams shortly after his banishment from the
older
Smyth arrived at the conviction that the Mennonites did
Massachusetts Bay Colony. While Williams' general Cal-
siasti
constitute a true church, and he recommended union
vinist theological position was roughly analogous to that
tweel
with them. This was resisted by Thomas Helwys and
of Spilsbury, prior to becoming a Baptist, he had adopted
had 1
other members of the group, who returned to England in
the narrower Separatist view of the church. Williams
In S
1611 or 1612 and established a Baptist Church in Lon-
soon came to the conclusion that all existing churches, in-
disab
don. The parent group in Amsterdam soon disappeared.
cluding that newly established at Providence, lacked a
one,
The Particular Baptists stemmed from a non-Separatist
proper foundation, and that this defect could be remedied
impo
church that was established in 1616 by Henry Jacob at
only by a new apostolic dispensation, in which new apos-
sacht
Southwark across the Thames from London. In 1638 a
tles, divinely commissioned, would appear to re-establish
New
number of its members withdrew under the leadership of
the true church.
Bostc
John Spilsbury to form the first Particular Baptist
The defection of Williams left the church with no strong
meeti
Church.
leadership and thus made it possible for it to be reorga-
The two decades from 1640 to 1660 constituted the
supp
nized on a General Baptist platform in 1652. There was
ing Ci
great period of early Baptist growth, for the Baptist
scattered General Baptist activity throughout the colo-
secur
preachers found their great opportunity to win adherents
nies, but the only real cluster of General Baptists was in
in Vi
around the campfires of the Puritan leader Oliver Crom-
Rhode Island, where the churches formed themselves in-
In ti
well's army. The greatest gains were made by the Partic-
to an association, or yearly meeting, in 1670. The early
it difl
ular Baptists, and the General Baptists actually suffered
General Baptists never gained great strength. Most of
bond
numerous defections to the Quakers. After the Restora-
their churches decayed, and some, including the Provi-
churc
tion of the Stuarts in 1660, both groups were subjected to
dence church, were reorganized as Particular Baptist
imme
severe disabilities, being forced to go underground until
churches. The half-dozen churches that survived never
494 E
the Act of Toleration of 1689-in which the idea of a
entered the main stream of American Baptist life and
Back
comprehensive Church of England was abandoned and
exerted no real influence upon its development.
ent of
"Nonconformists" were permitted to have their own
The earliest strong Particular Baptist centre in the colo-
subsic
places of worship-granted them a measure of relief.
nies was at Newport, Rhode Island, where, between 1641
left tc
During the following decades, the vitality of the Gener-
and 1648, a church that had been gathered by the physi-
dent a
al Baptists was drained away by the inroads of skepti-
cian and minister John Clarke adopted Baptist views. Ex-
sociat
cism, and their churches generally dwindled and died or
cept for a church that had a brief existence at Kittery,
al bo
became Unitarian. The Particular Baptists took an op-
Maine, there were only two other Particular Baptist
direct
posite course, retreating into a defensive, rigid hyper-
churches in New England for the better part of a century.
first n
Calvinism that prevented any effective evangelism.
One of these was at Swansea, Massachusetts, where a
missic
Survival
Among the Particular Baptists in England, renewal came
church was formed by a group of Welsh immigrants un-
who 1
and expan-
as a result of the influence of the Evangelical Revival, a
der the leadership of John Myles, who had previously at-
convi
sion of
new surge of growth initiated by the activity of the En-
tempted to found a church near Plymouth but had been
should
Particular
glish Baptist clergymen Andrew Fuller, Robert Hall, and
arrested, tried, and fined on a charge of conducting a
went
Baptists
William Carey. Carey, in 1792, formed the English Bap-
public meeting without having first obtained permission
suppo
tist Missionary Society-the beginning of the modern
to do so; the other was organized at Boston in 1665. An-
mation
efforts
foreign missionary movement in the English-speaking
other Particular Baptist church was established at
General
tion W
world-and became its first missionary to India. A New
Charleston, South Carolina, in 1683 or 1684.
ately 1
Connection General Baptist group, Wesleyan in theology,
The great centre of Particular Baptist activity in early
sion i
was formed in 1770, and a century later, in 1891, it unit-
America was in the Middle Colonies. In 1707 five
and th
ed with the Particular Baptists to form the Baptist Union
churches in New Jersey, Pennsylvania, and Delaware
Gener
of Great Britain and Ireland.
united to form the Philadelphia Baptist Association, and
Philade
missio
By the end of the 19th century, Baptists, together with
through the association they embarked upon vigorous
phia Bat
known
the other Nonconformist churches, were reaching the
missionary activity. By 1760 the Philadelphia association
tist
Other
peak of their influence in Great Britain, numbering
included churches located in the present states of Con-
Associa
tion o
among their preachers several men with international
necticut, New York, New Jersey, Pennsylvania, Dela-
tion
cerns,
reputations. Baptist influence was closely tied to the for-
ware, Virginia, and West Virginia; and by 1767 further
ety an
tunes of the Liberal Party, of which the Baptist David
multiplication of churches had necessitated the forma-
The I
Lloyd George was a conspicuous leader. After World
tion of two subsidiary associations, the Warren in New
partial
War I, English Baptists began to decline in influence and
England and the Ketochton in Virginia. The Philadelphia
During
numbers.
association also provided leadership in organizing the
betwee
Baptist churches were first established in Australia
Charleston Association in the Carolinas in 1751, and this
nomin
(1831) and New Zealand (1854) by missionaries of the
in turn fostered the formation of the Kehukee Associa-
satisfa
English Baptist Missionary Society. In Canada, Baptist
tion in North Carolina in 1765.
was or
beginnings date from the activity of one Ebenezer Moul-
While this intercolonial Particular Baptist body provid-
constit
ton, a Baptist immigrant from Massachusetts who orga-
ed leadership for the growth that characterized American
missio
nized a church in Nova Scotia in 1763; Baptist work
Baptist life during the decades immediately preceding the
voted
there, and in the 13 Atlantic seaboard colonies, was nur-
American Revolution, that growth was largely a product
Ameri
tured by the Philadelphia Baptist Association (see below).
of an 18th-century religious revival known as the Great
can Ba
In Ontario, the earliest Baptist churches were formed by
Awakening. Though they participated directly in the
the So
United Empire Loyalists who crossed the border follow-
Awakening only during its last phase in the South, Bap-
sure of
ing the American Revolution, while other churches were
tists attracted large numbers of recruits from among
the 19t
established by immigrant Baptists from Scotland and by
those who had been "awakened" by the preaching of
tion be
missionaries from Vermont and New York. The Baptists
others. In addition to strengthening and multiplying the
tion W
of Canada are united in the Baptist Federation of Can-
"regular" Baptist churches, the Awakening in New En-
ties in
ada.
gland produced a group of revivalistic Baptists, known as
South
Development in the United States. Baptist churches
Separate Baptists, who soon coalesced with the older
tion o
in the English colonies of North America were largely
New England Baptist churches. In the South, however,
called
indigenous in origin, being the product of the leftward
they maintained a separate existence for a longer period
togethe
movement that was occurring among the colonial Puri-
of time. Shubael Stearns, a New England Separate Bap-
cation
tans at the same time as that in England. While some mi-
tist, migrated to Sandy Creek, North Carolina, in 1755
conven
grated to the new world as Baptists, it was more typical
and initiated a widespread revival that quickly penetrated
Devel
for Baptist views to be adopted after arrival in the colo-
the entire Piedmont region. The churches he organized
stitute
Follow
Baptists
715
: first
were brought together in 1758 to form the Sandy Creek
edict freeing the slaves of the United States-and the
mer-
Association. Doctrinally, these churches did not differ
close of the Civil War, Negro Baptists began to organize
19 by
from the older "regular" Baptist churches, but what the
their own churches. A state convention of Negro Baptist
n the
older churches saw as their emotional excesses and eccle-
churches was formed in 1866 in North Carolina, and in
I Cal-
siastical irregularities created considerable tension be-
1880 the National Baptist Convention of America was
National
) that
tween the two groups. By 1787, however, a reconciliation
organized. A dispute over the control of property and
Baptist
opted
had been effected.
publications led to a division in 1916. The smaller of the
Conven-
liams
In several of the colonies, Baptists laboured under legal
two factions retained the original name, while the larger
tion
es, in-
disabilities of varying severity. The public whipping of
body became the National Baptist Convention, U.S.A.,
ked a
one, Obadiah Holmes, in 1651 for refusing to pay a fine
Inc.
edied
imposed for holding an unlawful meeting in Lynn, Mas-
Developments in education. From the beginning,
apos-
sachusetts, caused John Clarke to write his Ill News from
American Baptists have displayed an interest in an edu-
ablish
New England (1652). Fourteen years later Baptists of
cated ministry, and their interest in higher education in-
Boston were fined, imprisoned, and denied the use of a
creased steadily as they grew in numbers. The Philadel-
trong
meetinghouse they had erected. Payment of taxes for
phia association in the 18th century collected funds to
orga-
support of the established church was a cause of continu-
help finance the education of ministerial candidates.
e was
ing controversy in New England, while the necessity to
Hopewell Academy was established in 1756, and in 1764
colo-
secure licences to preach became an inflammatory issue
Brown University was founded in Rhode Island midway
vas in
in Virginia.
between Nova Scotia and Georgia. Eight other institu-
es in-
In the 19th century. The problem of travel had made
tions were established before 1825, 25 more were estab-
early
it difficult for the Philadelphia association to serve as a
lished between 1825 and 1850, 39 between 1851 and
ost of
bond uniting Baptists, and the rapid multiplication of
1875, and 70 between 1876 and 1900. The educational
Provi-
churches made it impossible. It has been estimated that
advance culminated in 1891 in the founding of the Uni-
laptist
immediately before the American Revolution there were
versity of Chicago, which was intended to be a great na-
never
494 Baptist congregations; 20 years later, in 1795, Isaac
tional Baptist superuniversity that would tie together the
e and
Backus estimated the number at 1,152. The initial expedi-
smaller Baptist colleges.
ent of the Philadelphia association had been to organize
In the North, regional education societies were the usual
colo-
subsidiary associations, but during the war the churches,
channels through which support was given to education,
1 1641
left to their own devices, proceeded to organize indepen-
while in the South the institutions more often were spon-
physi-
dent associations. By 1800 there were at least 48 local as-
sored directly by state conventions or by the Southern
/S. Ex-
sociations, and the great problem was to fashion a nation-
Baptist Convention. After the Civil War, the American
littery,
al body to unite the churches. The final impetus in this
Baptist Home Mission Society established a number of
Baptist
direction came from an interest in foreign missions. The
Negro Baptist colleges in the South. These came to be ad-
entury.
first missionaries of the newly organized Congregational
ministered by Negro boards of trustees, with the coopera-
here a
mission board were Adoniram Judson and Luther Rice,
tion of the American Baptist Home Mission Society and
its un-
who had been sent to India. On shipboard they became
the Board of Education and Publication of the American
isly at-
convinced by a study of the Scriptures that only believers
Baptist Convention.
d been
should be baptized. Upon arrival at Calcutta, Judson
During the 20th century. After 1900 Baptists were
ting a
went on to Burma, while Rice returned home to enlist
troubled by theological controversies that led to the for-
nission
support among American Baptists. As a result of Rice's
mation of several new Baptist groups. Some of the ten-
5. An-
mation
efforts, a General Convention of the Baptist denomina-
sions arose over questions of structure of church organi-
ed at
General
tion was formed in 1814. Its scope was almost immedi-
zation, some arose over refusals to adopt an authoritative
ately broadened to include, in addition to the foreign mis-
creedal statement, and some were the product of dissatis-
1 early
sion interest, a concern for home missions, education,
faction with the affiliation of the American Baptist Con-
7 five
and the publication of religious periodicals. In 1826 the
vention with interdenominational and ecumenical bodies.
laware
General Convention once again was restricted to foreign
Questions of organizational structure were involved in
n, and
Philad
mission activities, and in the course of time it became
the formation of the American Baptist Association in
gorous
phia
known as the American Baptist Foreign Mission Society.
1905 by churches located primarily in Oklahoma, Texas,
ciation
tist
Other denominational interests were served by the forma-
and Arkansas. Two other groups were products of the
f Con-
Associa
tion of additional societies with similar specialized con-
Fundamentalist controversy: the General Association of
Dela-
tion
cerns, such as the American Baptist Home Mission Soci-
Regular Baptist Churches, organized in 1932; and the
further
ety and the American Baptist Publication Society.
Conservative Baptist Association of America (1947).
forma-
The unity that was achieved through these societies was
A phenomenon of the post-World War II period was
n New
partially disrupted as a result of the slavery controversy.
the abandonment by the Southern Baptist Convention of
delphia
During the decade prior to 1845, various compromises
its regional limitations. Because of increasing mobility of
ing the
between the proslavery and antislavery parties in the de-
population, the Southern Baptist Convention felt it neces-
nd this
nomination were attempted, but they proved to be un-
sary to follow its members to the growing urban centres
ssocia-
satisfactory. As a result, a Southern Baptist Convention
of the North and West; by the second half of the century
was organized at Augusta, Georgia, in 1845. Although its
Southern Baptist churches were to be found in almost
provid-
constitution provided for boards of home and foreign
every part of the United States.
nerican
missions, education, and publication, its energies were de-
Growth outside the U.S.- While Baptists have been
ling the
voted largely to foreign missions. Consequently, the
troubled by divisive tendencies during the 20th century,
product
American Baptist Home Mission Society and the Ameri-
a parallel tendency has been toward greater unity and co-
e Great
can Baptist Publication Society continued to operate in
hesiveness through the Baptist World Alliance. The 19th
in the
the South after the Civil War and enjoyed a large mea-
century was the great period of Baptist missionary en-
h, Bap-
sure of support from the churches. Toward the close of
deavour. The penetration of Asia was led by William
among
the 19th century, however, the Southern Baptist Conven-
Carey in India, Adoniram Judson in Burma, and Timo-
hing of
tion began to develop its own home mission and publica-
thy Richard in China, and by the late 1960s there was a
ing the
tion work and to protest the intrusion of the older socie-
Baptist community of nearly 1,000,000 adherents in
lew En-
ties in the South. The final separation between Baptists of
Asia, chiefly in India, Burma, and mainland China. The
nown as
South and North was formalized in 1907 by the organiza-
initial Baptist presence in Africa began in 1793 when
e older
tion of the Northern Baptist Convention (after 1950
David George, a former slave from South Carolina,
owever,
called the American Baptist Convention), which brought
reached Sierra Leone by way of Halifax, Nova Scotia.
r period
together the older societies and accepted a regional allo-
More organized activity was initiated in 1819 by Negro
ate Bap-
cation of territory between the northern and southern
Baptists of Richmond, Virginia, who sent Lott Cary to
in 1755
conventions.
Sierra Leone in 1821 and then shifted his base of opera-
netrated
Development of Negro churches. Negro churches con-
tions to Liberia in 1824. By 1970 Baptists in Africa num-
rganized
stitute an important segment of American Baptist life.
bered a half million communicants, with major concen-
Following the Emancipation Proclamation (1863)-an
trations in the Republic of Zaire, Nigeria, and Camer-
716 Baptists
of thei
oon. Of later origin is the Baptist community of 600,000
been undergoing similar change, and this has occasioned
covena
in Latin America.
continuing discussion among all Baptist groups.
Christi
The pioneer Baptist on the Continent of Europe was
Worship. Baptist worship is hardly distinguishable
Johann Gerhardt Oncken, who organized a church at
from the worship of the old Puritan denominations (Pres-
4. Eq
the do
Hamburg in 1834. Oncken had become acquainted with
byterians and Congregationalists) of England and the
not on
Barnas Sears of Colgate Theological Seminary, who was
United States. It centres largely around the exposition of
serve a
studying in Germany, and with six others he was bap-
the Scriptures in a sermon, and an emphasis upon extem-
also CO
tized by Sears. From this centre, evangelistic activity was
poraneous, rather than set, prayers. Apart from the cen-
extended throughout Germany, and missions were estab-
trality of the sermon, hymn singing is one of the most
and pr
The ch
lished in Austria, Hungary, Romania, Bulgaria, Switzer-
characteristic features of worship. Communion, received
land, Belgium, The Netherlands, Denmark, Poland, and
in the pews, is customarily a monthly observance. Bap-
respons
which
Russia. Baptist activity was initiated independently in
tism is by immersion.
France, Italy, and Spain. Swedish Baptist beginnings date
Doctrine. History. Initially, Baptists were character-
priestly
5. Inc
from the conversion of Gustaf W. Schroeder, a sailor
ized theologically by strong to moderate Calvinism. The
baptized in New York in 1844, and Frederick O. Nilsson,
dominant continuing tradition in both England and the
Baptist
also-a sailor, who was baptized by Oncken in 1847. From
United States was Particular Baptist. By-1800 this older
fully e
authori
Sweden, Baptists penetrated Norway and Finland. Ex-
tradition was beginning to be replaced by evangelical
own lit
cluding the British Isles but including the U.S.S.R., there
doctrines fashioned by the leaders of the evangelical re-
stood tl
were nearly 870,000 European Baptists in the late 1960s.
vival in England and the Great Awakening in America
it is isol
It was this expansion of the Baptist community in Asia,
and further elaborated by subsequent New England
church
Africa, Latin America, and Europe that led to the forma-
divines and frontier revivalists. By 1900 the older Calvin-
and as
tion of the Baptist World Alliance at London in 1905.
ism had almost completely disappeared, and Evangeli-
another
The purpose of the alliance is to provide mutual encour-
calism was dominant. The conciliatory tendency of Evan-
agement, exchange of information, coordination of ac-
gelicalism and its almost complete preoccupation with
so part
the ind
tivities, and consciousness of the larger Baptist fellow-
heart-religion and the conversion experience largely de-
ship. Periodic world congresses are held, and a head-
nuded it of any solid theological structure opening the
formin
can see
quarters secretariat is maintained in Washington and
door to a new theological current, which in its later
concern
London.
phases became known as Modernism. Modernism, which
Develop-
The most notable growth occurred in Russia, where a
was an attempt to adjust the Christian faith to the new
6. Sep
ments in
Russian Baptist Union was formed in 1884 as the result
intellectual climate, made large inroads among the Bap-
Smyth,
to be C
Russia
of influences stemming from Oncken. Another Baptist
tists of England and the United States during the first two
body, the Union of Evangelical Christians, was organized
decades of the 20th century, and Baptists provided many
ing its (
interfer
in 1908 by a Russian who had come under the influence
outstanding leaders of the movement, including Shailer
of English Baptists. Persecution of Baptists, which had
Mathews and Harry Emerson Fosdick. To many, these
magisti
been severe, was relaxed in 1905, and within the remain-
views seemed to pose a threat to the uniqueness of the
gion o
this or
ing disabilities a moderate growth occurred. The Revolu-
Christian revelation, and they precipitated a counterreac-
tian rel
tion of 1917, with its proclamation of liberty of con-
tion that became known as Fundamentalism (a move-
science, ushered in a period of astonishing advance: by
ment emphasizing biblical literalism).
Baptist:
1927 the Russian Baptist Union numbered some 500,000
As a result of the controversy that followed, many Bap-
freedon
adherents, while the Union of Evangelical Christians em-
tists developed a distaste for theology and became con-
liberty
braced more than 4,000,000. The Soviet constitution of
tent to find their unity as Baptists in promoting denomi-
played
1929 subjected them to pressure once again, however,
national enterprises. By 1950 both Modernists and Fun-
"no reli
and in the late 1960s the two groups, which had com-
damentalists were becoming disenchanted with the posi-
guarant
bined in 1944 to form the All-Union Council of Evan-
tions into which they had been forced in the heat of con-
Few E
gelical Christians and Baptists in the U.S.S.R., reported
troversy, and it was from among adherents of both camps
as to di
545,000 baptized believers.
that a more creative theological encounter began to take
With th
place. While the majority of Baptists remained non-theo-
jority o
ORGANIZATION, WORSHIP, AND DOCTRINE
logical in their interests and concerns, there were multi-
and ecu
Organization. Baptists insist that the fundamental au-
plying signs that Baptist leadership was increasingly rec-
Church
thority, under Christ, is vested in church life in the local
ognizing the necessity for renewed theological inquiry.
BIBLIO
congregation of believers, which admits and excludes
Contents. The unity and coherence of the Baptists is
rev. ed.
members, calls and ordains pastors, and orders its com-
to be found in six distinguishing, although not necessarily
A.C. UNI
mon life in accord with what it understands to be the
distinctive, convictions they hold in common.
gives m
mind of Christ. These congregations, which are manifes-
1. The supreme authority of the Bible in all matters of
(ed.), B
tations of the whole church of Christ, are linked together
faith and practice. Baptists are a non-creedal people, and
of docu
in cooperative bodies, to which they send their delegates
their ultimate appeal always has been to the Scriptures
(1959),
rather than to any confession of faith that they may have
MARING
or messengers-regional associations, state conventions,
Practice
and national conventions. The larger bodies, it is insisted,
published from time to time to make known their com-
Addition
have no control or authority over a local church; they
monly accepted views.
Baptist
exist only to implement the common concerns-mission-
2. Believer's Baptism. This is the most conspicuous con-
The Bap
ary, educational, philanthropic-of the local churches.
viction of Baptists. They hold that if Baptism is the badge
The pattern of organization of the local church has been
or mark of a Christian, and if a Christian is one in whom
undergoing change during the 20th century. Traditional-
faith has been awakened, then Baptism rightly adminis-
Barba
ly, the pastor was the leader and moderator of the con-
tered must be a Baptism of believers only. Furthermore,
Barbad
gregation; more recently, there has been a tendency to re-
if the Christian life is a sharing in the life, death, and res-
situated
gard him as the employed agent of the congregation and
urrection of Christ, if it involves a dying to the old life
Windwa
to elect a lay moderator to act in his stead at corporate
and a rising in newness of life, then the act of Baptism
has an
meetings of the church. Traditionally, the deacons' func-
must speak in these terms. The sign must be consonant
tions were to assist the pastor and to serve as agents to
with that which it signifies. It is for this latter reason that
and a p
town, th
execute the will of the congregation in matters both tem-
Baptists were led to insist upon immersion as the apos*
tolic form of the rite, in addition to their initial insistence
Strictly
poral and spiritual; more recently, there has been a ten-
Lesser
dency to multiply the number of church officers by the
upon the Baptism of believers only.
creation of boards of trustees, boards of education,
3. Churches composed of believers only. Baptists reject
has grouped pro
boards of missions, and boards of evangelism. Tradition-
the idea of a territorial or parish church and insist that a
church is composed only of those who have been gath-
ture. In
ally, decisions were made by the congregation in a church
made t]
meeting; more recently, church meetings have become
ered by Christ and who have placed their trust in him.
ships fr
less and less frequent, and there has been a tendency to
Thus, the membership of a church is restricted to those
delegate decision making to various boards. The rela-
who-in terms of a charitable judgment-give clear evi-
west, th
dence of their Christian faith and experience. The basis
shores 1
tionship of local churches to the cooperative bodies has
Barbados 717
ioned
of their church life is a church covenant wherein they
59°30'W
covenant with God and one another to walk together in
Christian obedience.
hable
(Pres-
4. Equality of all Christians in the life of the church. By
d the
the doctrine of the priesthood of all believers, Baptists
ATLANTIC
ion of
not only understand that the individual Christian may
serve as a minister to his fellows, but they believe that it
OCEAN
xtem-
NORTH POINT
also confers upon each member of a church equal rights
Crab Hill,
e cen-
and privileges in determining the affairs of the church.
Gays Cove
most
The church officers-pastor and deacons-have special
13°
Speightstown
BARBADOS
13°
ceived
Bap-
responsibilities, derived from the consent of the church,
15'
Saint Andrew
15'
Bathsheba
which only they can discharge, but they do not have a
Mount Hillaby
priestly unique status.
Holetown
Congor Bay
340
racter-
n. The
5. Independence of the local church. By this principle
RAGGED POINT
nd the
Baptists affirm that a properly constituted congregation is
Bridgetown
Bulkeley
fully equipped to minister Christ and need not derive its
Hastings
i older
Carlisle Bay
Oistins
authority from any source, other than Christ, outside its
NEEDHAMS POINT
gelical
Oistins Bay
cal re-
own life. Baptists, however, have not generally under-
Long Bay
SOUTH POINT
stood that a local church is autonomous in the sense that
13°
merica
13°
it is isolated and detached from other churches. The local
ngland
Elevations in metres
Calvin-
church is but one manifestation of the Catholic Church,
0
5
10
15km
angeli-
and as individual Christians are bound to pray for one
Evan-
another and to maintain communion with one another,
572 © Rand MCNally & Co.
0
5
10mi
n with
so particular churches are under like obligation. Thus,
BARBADOS
59°30'W
ely de-
the individual churches testify to their unity in Christ by
ing the
forming associations and conventions through which they
stance, conquest of the island was impracticable, and it
S later
can seek counsel and advice and cooperate in common
remained a British possession without interruption from
concerns.
which
the 17th century to November 30, 1966, when it attained
he new
6. Separation of church and state. From the time of
independence and membership in the Commonwealth of
e Bap-
Smyth, Baptists have insisted that a church must be free
Nations. It has also developed a proto-British culture,
rst two
to be Christ's church, determining its own life and chart-
thus earning the nickname Bimshire, or Little England;
d many
ing its own course in obedience to Christ without outside
to many "Bajans" (as Barbadians sometimes refer to
Shailer
interference. Thus Smyth asserted that the
themselves) the fact that Barbados lies about 4,750 miles
1, these
magistrate is not by virtue of his office to meddle with reli-
southwest of London is more significant than the fact that
of the
gion or matters of conscience, to force and compel men to
it is about 300 miles northeast of Venezuela. Its many
this or that form of religion or doctrine, but to leave Chris-
terreac-
British customs, however, provide an attraction for tour-
tian religion free to every man's conscience.
move-
ists; tourism has strengthened the island's economy at a
Baptists were in the forefront of the struggle for religious
time when the production of sugar-its main crop-has
y Bap-
freedom in both England and America, they cherish the
been declining.
ne con-
liberty established in early Rhode Island, and they
The landscape. Geology. The rocks underlying Bar-
lenomi-
played an important role in securing the adoption of the
bados consist of sedimentary deposits, including thick
d Fun-
"no religious test" clause in the U.S. constitution and the
shales (laminated sediments in which the particles are
he posi-
guarantees embodied in the First Amendment.
predominantly of clay), clays, sands, and conglomerates,
of con-
Few Baptists have been willing to become so sectarian
laid down approximately 70,000,000 years ago. Above
1 camps
as to deny the Christian name to other denominations.
these are chalky deposits, which were capped with coral
The coral
to take
With the exception of the Southern Baptists, the vast ma-
before the whole island rose to the surface. A layer of
surface
on-theo-
jority of Baptists cooperate fully in interdenominational
coral, up to 300 feet thick, now covers the island, except
e multi-
and ecumenical bodies, including the World Council of
in the northeast (a physiographic region known as the
gly rec-
Churches.
Scotland District) where erosion has stripped off the cor-
al cover.
uiry.
ptists is
BIBLIOGRAPHY. R.G. TORBET, A History of the Baptists,
Relief. Mt. Hillaby, the highest point in Barbados,
rev. ed. (1963), is the most complete account of the Baptists.
cessarily
A.C. UNDERWOOD, A History of the English Baptists (1947),
rises to 1,115 feet in the north central part of the island.
Central
gives major attention to Baptist beginnings. W.L. LUMPKIN
To the west the land drops down to the sea in a series of
atters of
aspects
(ed.), Baptist Confessions of Faith (1959), is a compilation
terraces, many of which are green and gently rolling.
ple, and
Baptist
of documents. W.S. HUDSON, Baptist Concepts of the Church
East from Mt. Hillaby, the land declines sharply to the
criptures
doctrine
(1959), provides useful perspectives and interpretations. N.H.
rugged upland of Scotland District. Southward, the high-
ay have
MARING and W.S. HUDSON, A Baptist Manual of Polity and
lands again descend steeply to the broad St. George River
eir com-
Practice (1963), gives details of ecclesiastical organization.
Valley; between the valley and the sea the land rises to
Additional references may be found in E.C. STARR (ed.), A
400 feet to form Christ Church Ridge. Coral reefs sur-
Baptist Bibliography (1947- ); statistical information in
round most of the island.
ous con-
The Baptist Handbook, 1969.
-
he badge
Climate. The climate is generally a pleasant one. The
(W.S.H.)
in whom
temperature does not usually rise above 86° F (30° C) or
adminis-
Barbados
fall below 72° F (22° C). There are two recognized sea-
hermore,
sons of the year: the dry season, from early December
Barbados is an independent island in the West Indies
and res-
till May, and the wet season, which lasts the rest of the
: old life
situated about 100 miles (160 kilometres) east of the
year. The average rainfall is about 60 inches a year, but,
Baptism
Windward Islands. Approximately triangular in shape, it
despite the smallness of the island, it varies markedly
has an area of 166 square miles (430 square kilometres)
onsonant
from district to district. Barbados lies in the southern
ason that
and a population of about 240,000. Its capital is Bridge-
border of the West Indian hurricane zone. Hurricanes in
town, the only seaport.
the apos-
1780 and 1831 caused great devastation, and others of
insistence
Strictly speaking, Barbados does not form part of the
lesser intensity have visited the island-including one in
Lesser Antilles island chain, although it is sometimes
1955 that was the first in 57 years.
ists reject
grouped with this archipelago. Its geographic position
Vegetation and animal life. Only about 40 acres of the
ist that a
has profoundly influenced the island's history and cul-
original vegetation remain; the pale green of sugarcane
een gath-
ture. In the era of sailing ships, the prevailing winds
is the characteristic colour of the landscape. Tropical
it in him.
made the island difficult of access; if outward-bound
trees-including the flamboyant tree, or poinciana, and
I to those
ships from Europe did not gain the island while heading
the frangipani-are widespread, while flowering shrubs
clear evi-
west, they found it difficult indeed to turn and reach its
adorn parks and gardens.
The basis
shores by sailing eastward. As a result of this circum-
The few existing wild animals-such as monkeys, hares,
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61H STORY of Level 1 printed in FULL tontat.
Copyright (c) 1987 the limes Mirror Company;
LOS Angeles limes
November 22, 1987, Sunday, Home Edition
SECTION: view; Hart 6; Page 2; Column 3; view Desk
LENGTH: 8/9 words
HEADLINE: SHORT TAKES: A GREEN LIGHT FOR THE CRIME STOPPER
BYLINE: Compiled by View statt
BODY:
Just because his 14-year-old daughter, Linda, was given the National Young
American Medal for Service award by President Keagan last week doesn't
automatically make her unique, Irv warsaw said. Lots of young people give
service to their communities.
But when he retlected on the tact that Linda 15 "the only Juvenile who 15 an
officer of the court, she was one of a tew kids teatured in a Newsweek story
last year about 100 American neroes of our time, and she's the winner of a
national award tor community service --- well, I'm beginning to think she 15
unique," the senior warsaw said.
H15 daughter, a 1Uth-grader at Cajon High School in San Bernardino, received
the award trom the President ("1 thought my heart was going to burst," Linda
said.) tor her ettorts in organizing Kids Against Crime, a group dedicated to
preventing crimes against children and improving awareness ot children's rights.
in its two-year existence, Kids Against Crime has successfully organized a
tingerprinting program tor children, and a program that uses professional
artists to show children now to describe suspects. And perhaps most importantly,
Kids Against Crime has been teaching youngsters that they have a right to say
"no" to sexual abuse.
"In my guts, ever since 1 was little, 1 always knew 1 wanted to do something
to help people," Linda said. Atter the nonor student graduates from high school,
she plans to attend USC. She wants to be lawyer, 50 she can represent children
who are victims of crime.
FYI
1WO Model Black Families Lauded tor Strength and Pride
The tamilies of America must stick together -- that was the message trom the
second annual Coca-Cola Salute to the Black Family on Monday at the Sheraton
brande notel, where about 350 people turned out to see two local tamilles
nonored for their strength and spirit.
"Ineir struggle was hard," said Lucille Boswell, manager of consumer
relations tor Coca-Cola in LOS Angeles and tounder of the salute. "But it's
wondertul to see them beat the struggle, to go to church as a unit, to serve as
a role model tor those who believe the tamily 15 crumbling."
Lonnie and Calvina Sims and their 13 children - Jon, 27; Secrette, 26;
Calvin, 23; Karene, 22; Peter, 21; Lisa, 14; Clittord, 18; Jacquelyn, 1/;
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(c) 1987 LOS Angeles limes, November 22, 1987
Sandra, 16; Jami, 14; Marc, 12; James, 11; Darrel, y -- - were honored in the
dual-parent category. " I think we can De an inspiration to other people, because
We've shown tamily love toward one another," said Lonnie Sims, 53. "We've
instilled a sense of pride In educational achievements."
Said Calvina, 46: "1 think a strong Dellet in God has helped tremendously.
Without that we wouldn't have been able to accomplish a lot of things."
Jacqueline Boddie-Washington, a 42-year-old divorced mother ot three trom
Culver City, represented the single-parent category. A clerk typist at LOS
Angeles Southwest College, she described herselt as "an involved person," and
added that her children take atter her. "I am a doer," she said. "And when 1
attended school 1 used to drag the Kids with me. They are achievers and doers on
their own now. And 1 instilled in them the work ethic, and that they take an
active part in some organization at church."
She also wanted her 18-year-old twin sons to attend black colleges out of
state, which they do. kerry Washington 15 a sophomore at luskegee Institute In
luskegee, Ala., and Korey Washington studies at Morehouse College in Atlanta.
Neither could attend the event Monday, but daughter Keira Boddie, 13, did.
Both tamilies received $500 gitt certificates trom Boys Market (a co-sponsor)
and $1, 200 trom Coca-Cola, in addition to commemorative plaques.
15-Year-010 15 Making the Grade at Cal State Dominguez HILLS
when N1CK Mikulicich was an intellectually precocious 5-year-old, there was
discussion in the public schools ot promoting him into the ninth grade but his
mother, Joan, demurred, deciding, "He needed to learn to be a kid, to be silly."
But when Mikuiicich, whose 10 has been tested at 180, had completed seven
grades at parochial school, he skipped eighth grade and went on to South High in
lorrance, where he zipped through, taking college math courses along the way.
loday, at 15, he 15 a sophomore at Calitornia State University, Dominguez
Hills, the youngest student on campus (still too young to drive) and on the road
to a degree in three years. He hopes then to earn doctorates in molecular
biology, medicine and law.
"I plan to work either in research or to teach molecular biology at the
college level," Mikulicich said. He doesn't want to practice law, but simply
thinks a law degree might be interesting and usetul.
"More college students should De like him," said John Pohimann, a lecturer in
history. "With him in the class, 1 teach better
He's not only
knowledgeable, but hungry tor ideas.
"He's tun," he added.
"He's Just well-versed," his mother said, noting that ne tirst toured Europe
at the age ot 8. unce, touring a local museum with his +itth-grade classmates,
ne promptly and correctly answered each question posed by the docent. Finally
she said, "You should be conducting the tour. You know more about it than 1 do."
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(c) 1987 Los Angeles limes, November 22, 1987
10 which Mikulicich's classmates replied, in unison, "He knows more about
everything than you do."
GRAPHIC: Photo, Linda warsaw, 14, winner ot a national service award. JAYNE
KAMIN-UNCEA / Los Angeles limes
TYPE: Column
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2ND STORY of Level 1 printed in FULL format.
Copyright (c) 1989 The Washington Post
August 10, 1989, Thursday, Final Edition
SECTION: DISTRICT WEEKLY; PAGE J1; COURTLAND MILLOY
LENGTH: 632 words
HEADLINE: For Whom the Bell Tolls
BYLINE: COURTLAND MILLOY
BODY:
I think of Derrick Conner, the slain 13-year-old Southeast Washington
resident, and I fear for myself.
How can a black man not wonder what is going on when, suddenly, we begin
killing our children over chump change and crumbs of crack cocaine? Our own
blood! And the country turns its back and says, "Let them fight it out"?
Three hundred seventy-two human beings were slain in the District last year.
More than 260 have had their lives taken already this year. There have been
times that the D.C. morgue had to call local hospitals saying, no more bodies,
please; we are full.
Add to that the homicides in Detroit, Atlanta, New York, Los Angeles - once
meccas of hope for black people - and there are more dead black men in the
streets of America than there were on the killing grounds of Vietnam.
Check the safety on your handguns, good brothers. There is foul play in the
land. When this many black men are deemed expendable, can the rest of us be far
behind?
"While I don't agree with the conspiracy theory to wipe out black folk, I do
think that society has come to some very practical conclusions with results that
are falling heavily on black men," said Douglas G. Glasgow, president of a
Washington-based program called Early Action Response to Urban Needs. "As
society reads it, there is an overabundance of labor, a changing marketplace
that does not require the manpower that it once did. The impact of lack of
education and lack of resources on black males during the last three decades
makes them the logical choices for exclusion."
Glasgow was one of three panelists at the National Urban League convention on
the subject of strengthening the black male's role in the family. Yet, serious
questions remain as to whether there will be enough black men around for there
to even be a black family.
Black male infant mortality is higher than for any other group. If a black
male survives his birth here, he still must face a 1 in 15 chance of being
gunned down in the street. And if he does manage to make it out of the "homicide
danger zone," lives to be say, 30, then he can start worrying about dying of
cancer, drug or alcohol addiction, or heart disease, if not death from outright
worrying too much.
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To make matters worse, his home has become as hostile as the work force, that
is, if he has been lucky enough to get a job.
"Unfortunately," writes Ronald L. Braithwaite, an associate director of the
Institute for Urban Affairs and Research at Howard University, "there is a
growing body of black women who deny that black men are the main targets of
white oppression and who contrarily blame black men - the victims - for their
own victimization."
Who, then, can the black man turn to for a helping hand? The society that put
him in a bind in the first place? The black woman who unwittingly keeps him
there? or another black man, who is likely to hold a gun in the hand that is
extended?
Glasgow has managed to remain optimistic.
"I can think of two strategies: One of them is that we have to find ways to
ring America's bell," he said. "America has to be awakened to the fact that it
will need black men to keep this country viable and competitive in the 21st
century."
Black men must be afforded more options, he said. Cities such as Washington,
where drug use is rampant, must be saturated with alternatives that emphasize
the growth and development of the African American male.
Better job training and education, including early childhood psychological
diagnosis and special therapeutic schools when necessary, are critical. There
should be a mentoring program in every neighborhood.
But before society begins to realize those needs, Glasgow notes, it is the
black man who must somehow wake up and realize that the bell already tolls for
him.
TYPE: COLUMN
SUBJECT: BLACK; MEN; PHILOSOPHY; MURDER
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3RD STORY of Level 1 printed in FULL format.
Copyright (c) 1989 The Washington Post
August 5, 1989, Saturday, Final Edition
SECTION: REAL ESTATE; PAGE E1
LENGTH: 893 words
HEADLINE: Where We Live;
Burrville: Hidden Haven In Northeast
BYLINE: Rene Sanchez, Washington Post Staff Writer
BODY:
When Shirley Sterling discovered Burrville in 1969, dirt roads still lined
most of the tiny Northeast Washington neighborhood. Sterling was startled -- and
delighted.
"It was surprising, because I didn't know there were still places like that
in the District then," said Sterling, 45, who has called the community home for
two decades now. "It was very settled, very quiet, just what I wanted."
Little has changed in Burrville since Sterling's arrival. The streets are
paved, but the area's distinctive setting has been hardly touched either by
modern development or the blemish of curbside drug dealing.
The neighborhood, built on sloping fields that overlook much of the land east
of the Anacostia River, looks more like a village in the Deep South than part of
a clogged East Coast metropolis.
Most houses, built in the first part of the century, are wooden cottages with
spacious lawns and shady porches equipped with swings. There is no main street
or any commercial establishments. Traffic, what little there is of it, is
entirely local - and if it isn't, longtime residents know.
"Just about everyone knows everyone here," said Sterling, who serves as
president of the neighborhood's civic association. "There's not much turnover.
Many families are now living in the same homes that belonged to their parents or
grandparents."
Burrville hugs the Prince George's County line in the far northeastern edge
of the city, next to the Deanwood and Marshall Heights neighborhoods of Ward 7.
Its 2,500 residents live within a triangular patch of land bordered by
Burroughs, Division and Eastern avenues.
Houses in the area, which local real estate brokers say range in price from $
20,000 to $ 100,000, are mostly home to working-class black families.
The neighborhood has been known as Burrville for at least 125 years, and for
most of this century has been a strikingly rural part of the city. Longtime
residents say homes had no electricity and streets had no lights until the
1940s. Some elderly residents in the area also said they remember that neighbors
fetched water from wells during their childhood.
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(c) 1989 The Washington Post, August 5, 1989
Willis Greene, who has lived in Burrville for most of his 60 years, said the
community once was a site for cattle farming, and later became a country retreat
for black families weary of the tight quarters of Georgetown and LeDroit Park.
Greene's earliest memories of life in Burrville are racing with friends
through the abundant fields in the area --- and getting pasted head-to-toe with
cockleburs. The plant grew so plentiful in the area it was nearly impossible to
escape outdoors, he said.
"You'd be covered with them when you ran out there," Greene recalled,
laughing. "Some of us think that's why they call this place Burrville - because
of all those cockleburs."
Greene lives on the same street he did as a boy, and said it still offers the
same pleasures.
"It's certainly refreshing, even after all this time," he said. "I can sit on
my front porch, or on my back porch, and just relax. This is mostly a very
family-oriented place. Houses have been passed through generations."
Yet these days Burrville residents have a few more serious problems to
contemplate while swinging on their porches.
Absentee homeowners have allowed some properties to deteriorate so long
they've been boarded up. Commercial vendors are expressing more interest in the
area, and the civic association is trying to keep out drug dealers, who for the
first time have reached the community's doorstep.
Burrville's streets remain tranquil, but a few of its borders have become
treacherous in the past few years. One corner -- where Division and Burroughs
avenues intersect, near Woodson Senior High School -- is one of the chief crack
cocaine markets in the Sixth Police District, and has been the site of numerous
shootings.
Local activists in Burrville, joining forces with their neighbors in Deanwood
and Marshall Heights, have held marches and meet monthly to plan how to keep
their communities safe.
"We're trying to keep tight control, but it seems that just like every other
neighborhood, we're being bombarded," said Sterling, who also heads the Advisory
Neighborhood Commission in the area.
Nevertheless, a playground is being built in the area, which still is full of
children but has none of the fields of long ago. And one pillar of the community
remains Burrville Elementary, which opened in 1912 and is one of the city's
oldest schools.
The school, led by Principal Walter 0. Henry, who has held that position for
21 years, was the first in the city -- and one of the few in the Washington
region -- to have its students wear uniforms a few years ago.
Its annual achievement test scores, ranking well above national averages, are
some of the highest in Northeast. And its PTA, which holds an annual
gospel-singing extravaganza for the community, is strong. Hundreds of parents in
the neighborhood attend its monthly meetings, and say they treasure the
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(c) 1989 The Washington Post, August 5, 1989
continuity the school has given Burrville.
"We stick together," said Eloise Goodwine, the PTA president. Like many other
residents, her roots in the community are deep -- both her mother and
grandmother attended the school she now helps lead.
"People look after each other out here, it's a very family-style atmosphere,"
Goodwine said. "We feel quite fortunate for that."
GRAPHIC: PHOTO, LONGTIME BURRVILLE RESIDENT WILLIS GREENE AND HIS WIFE CONSTANCE
WALK ALONG JAY STREET NE. GERALD MARTINEAU; MAP, BRAD WYE
TYPE: DC NEWS
SUBJECT: NEIGHBORHOODS; DISTRICT OF COLUMBIA
ORGANIZATION: BURRVILLE
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4TH STORY of Level 1 printed in FULL format.
Copyright (c) 1989 The Washington Post
August 3, 1989, Thursday, Final Edition
SECTION: EDITORIAL; PAGE A27
LENGTH: 700 words
HEADLINE: The Mail on Black Males
BYLINE: William Raspberry
BODY:
Sometimes I feel like those door to door proselytizers. You know, the ones
who have glimpsed Truth and who are convinced that if you will only listen to
them and think about what they are saying, you too will 522 the light.
It was my notion that it would be plain to everyone, once it was pointed out,
that (1) much of what has gone wrong in America stems from the deterioration of
the family and (2) that one reason for the deterioration - particularly in the
low-in-black community -- is that black boys learn tragically early to view
themselves as expendable.
My proposal: Let's find ways to save the boys.
There's no need to prove that boys are in special trouble. The merest glance
at a college, high school or even grade school classroom will make clear that
the boys are disappearing. A review of the crime, imprisonment and homicide
statistics will make clear where they are disappearing to. The more they wind up
in jails or graveyards, the less they will be available to form families.
Fatherless households already constitute the poorest category of Americans.
But though many readers share my view that we need to find ways to rescue the
boys from their uselessness, a surprisingly large minority take a different
view.
Three themes run through their letters. The first is a double-pronged
feminism: it is sexist to talk about saving boys rather than saving children.
Moreover, my notion that we should train young men to become family providers is
backward. As one reader put it, "It is the expectation of males as providers and
women as partners who have the option of being providers that is causing men --
especially black men -- so much trouble."
The second theme is that it is up to young men to save themselves. They can
stop being lazy or lawless or irresponsible whenever they choose.
Well, if it's sexist to urge special help for the boys (who are demonstrably
in special trouble), then the Biblical parable of the lost sheep amounts to
reverse discrimination. The point is not to abandon the 99, but to restore the
entire flock.
What of the notion that a man's proper role is that of provider? Maybe, as
the reader suggests, it is mere socialization. I suspect it runs a lot deeper
than that, making it hard for any man who has never functioned as a provider to
feel like a man. The inability of 50 many young black men to see themselves as
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(c) 1989 The Washington Post, August 3, 1989
providers - or even as necessary to their families - may be one explanation
for their irresponsible behavior.
Nor does it make sense to me to expect that boys who have never experienced
responsible fatherhood can, on their own, become responsible fathers.
The third, and saddest, theme is typified by a letter from a woman who
describes herself as "a black single female head of household." She challenges
my "bring back the family" notion at its heart.
"I have a family," she says. "How can one bring back that which is here? Be
accurate. What you intend to say is, 'Put a black man in the residence of every
black woman and her children.
"Are you out of your mind? Any bearable black man who is outside a family is
so by his own choice. Women who, in order to be physically safe and mentally
secure, have removed themselves and their families from the proximity of
abusive, destructive males will passionately resist the efforts of anyone to
impose this unwanted element on their families and into their lives.
"The theory that improving the employment rate of men is the sine qua non of
a healthy community is a simplistic and totally erroneous response to a complex
societal puzzle. It ignores the reality that black men in alarming numbers are
physical and psychological batterers and abusers of women.
"Daily, black women attempt to avoid, even flee, situations in which they are
demeaned, belittled and stripped of their dignity and humanity. In truth, if the
black American community is to survive, black women and girls must learn trades
and skills which will enable them to become healthy, independent,
self-respecting, competent individuals.
"What should be done to cause/enable black men to become intelligent,
responsible, supportive, desirable family members?
"I don't know, and really don't care."
TYPE: OPINION EDITORIAL
SUBJECT: BLACK; FAMILY LIFE
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5TH STORY of Level 1 printed in FULL format.
Copyright (c) 1989 The Washington Post
August 2, 1989, Wednesday, Final Edition
SECTION: EDITORIAL; PAGE A23
LENGTH: 1071 words
HEADLINE: Racism and Poverty
BYLINE: Robert J. Samuelson, Newsweek, Inc.
BODY:
"A Common Destiny: Blacks and American Society" -- a massive study released
last week by the National Research Council - isn't pleasant reading. It took
dozens of scholars four years to complete and is intended to update two earlier
reports ("An American Dilemma" by Swedish economist Gunnar Myrdal in 1944 and
the Kerner commission report in 1968). There's lots of good news about how race
relations have improved since the 1940s. But the basic message is dispiriting:
our race problem today is so stubborn because poverty, not discrimination, is
its main cause.
Some of the good news bears repeating, because many younger Americans don't
know much of the gruesome past. In 1940, 77 percent of blacks lived in the South
under forced segregation. By law, they were required to drink from separate
fountains and attend separate schools. Informal segregation was also pervasive.
In this age of Michael Jordan, can anyone believe that blacks came to the
National Basketball Association only in 1950? Until World War II, three-quarters
of the few black college graduates went into two segregated professions, the
clergy and teaching.
Outlawing legal segregation allowed many blacks to enter the mainstream.
President Reagan's last national security adviser was black. In 1940, there were
300 black engineers; by 1980, there were 36,019. The black middle class has
expanded. The share of black families with annual incomes above $ 35,000
(adjusted for inflation) was 13.1 percent in 1967, 20.9 percent in 1979 and 22.3
percent in 1987. But this progress has not erased black poverty. Between 1967
and 1987, the share of families with incomes under $ 10,000 rose from 28.3
percent to 30 percent.
Suppose someone had a plan -- training programs, child care or whatever -- to
make all the working-age poor (blacks, whites and others) productive and
self-supporting. Suppose the plan cost $ 100 billion annually, but success was
guaranteed in 20 years. My hunch is that most Americans would support it. We
don't like poverty. It's a source of national shame. It encourages crime. Yet,
nothing like this is on the public agenda. The main reason, I think, is not
stinginess or indifference. It's skepticism.
People doubt government's power to create such a transformation, and without
good prospects of success, they won't gamble vast amounts. Looking just at
blacks, we know the main explanation for the widening gap between the middle
class and poor. It's family breakdown. Half of all black families with
children under 18 are headed by women, up from a quarter in 1960. Half of black
children live in these female-headed families; two-thirds of these children are
(by the government's definition) in poverty.
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(c) 1989 The Washington Post, August 2, 1989
Theories abound why many black men abandon their children. Welfare (it's
said) gives women an alternative and relieves men of responsibility. Although
"Blacks and American Society" belittles this idea, there's probably something to
it. Black men often can't provide for families even if they do stick around;
their employment rates have fallen and their crime rates have risen. Since 1970
many low-skilled but good-paying jobs have vanished and wage growth has slowed.
In 1972, almost three-quarters of black men over 20 were employed; the share now
is two-thirds.
Short of an economic miracle, there are no easy ways to make heroic gains
against these trends. By themselves, more schooling and more social services are
no answer. (Indeed, black poverty has persisted despite gains in school
attendance. The average black today is a high school graduate; in 1960, most had
finished only junior high.) People become self-supporting and productive mainly
through their own efforts. What government can do is help those who help
themselves. To aid all the poor (not just blacks), we should:
Reward Work. The working poor should keep all they make in the market. This
means offsetting the taxes they pay - mainly Social Security and sales taxes ---
through a more generous earned-income tax credit. Congress is moving in this
direction. But the size and coverage of tax relief should be expanded greatly.
Now, only workers with children (including single parents) qualify. Coverage
should also go to single workers and poor, childless couples.
Emphasize Education. What matters is education, not schooling. Degrees that
don't reflect real skills and knowledge are worthless. Strict competency tests
for high school diplomas and teaching jobs are critical. Without pressures for
higher standards, more money for schools will be wasted. Lowering standards to
prevent dropouts may raise attendance rates, but it won't improve students'
prospects.
Get Serious About Crime. Blacks are the most frequent victims of black crime.
For the young, crime discourages work and undermines schools because it's SO
profitable. It feeds drug use -- which promotes more crime - and terrorizes
neighborhoods. Getting serious about crime means more police, more prosecutors
and more prisons.
The trouble with these simple ideas is that they cost money (though not that
much in a $ 5 trillion economy) and will at best produce only gradual gains. But
doing nothing is more dangerous. The menacing connection between economics and
emotion is this: Poverty breeds racism. As "Blacks and American Society" shows,
there are still vast gaps in attitudes between blacks and whites. Many whites
think racism and discrimination are things of the past, while many blacks blame
whites for holding them down.
There's much hypocrisy (among whites) and self-delusion (among blacks) in
these attitudes. Yes, whites support racial equality in opinion polls. But many
whites shun neighborhoods with large numbers of blacks. So housing segregation
remains widespread. Meanwhile, blacks delude themselves by thinking that their
problems would recede if only whites cared more and tried harder. Affirmative
action, for example, won't cure black poverty. It won't turn unskilled blacks
into computer programmers.
A society in which blacks and whites don't have similar life opportunities
belies the American Dream. Given that, poverty and racism are almost bound to
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(c) 1989 The Washington Post, August 2, 1989
feed on each other. As long as black poverty stays high, many whites will assume
that all blacks are like poor blacks. And many blacks will continue to think in
group terms, holding whites responsible for all black ills. It's this connection
that makes our race problem 50 disheartening.
TYPE: OPINION EDITORIAL
SUBJECT: RACIAL DISCRIMINATION; BLACK; POVERTY
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August 15, 1989
Suggested Policy Themes
For The National Baptist Association Speech
O
PARENTAL CHOICE
1.
Child Care Tax Credit
--
help for those who need it most
-- non-discrimination against parents who care for
kids at home
-- non-discrimination against religious child care
-- aid directly to parents
2.
Educational choice
--
Magnet schools
--
Aid to Historically Black Colleges and
Universities
o
ECONOMIC EMPOWERMENT
1.
Judging people by skills, not by background: expanding
on the President's Alternative Certification of
Teachers and Principals proposal
2.
Tenant managment of public housing
3.
Enterprise zones
O
TAKING BACK THE STREETS
1.
A common sense approach to crime:
--
If you commit a crime, you'll be caught.
---
And if caught, you will be prosecuted.
--
And if convicted, you will do time.
2.
Death penalty
###
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1ST STORY of Level 2 printed in FULL format.
Proprietary to the United Press International 1988
April 5, 1988, Tuesday,
SECTION: Regional News
DISTRIBUTION: Maryland, Virginia
Child CARE AM cycle
LENGTH: 408 words
HEADLINE: New study: Employment can reduce city's chronic poor
DATELINE: WASHINGTON
KEYWORD: Poverty
BODY:
A large number of the District of Columbia's poor residents work and a
variety of jobs are available to help overcome long-term poverty, but barriers
still prevent many of the city's chronic poor from obtaining and keeping jobs, a
study released Tuesday said.
According to the report, more than one person out of six in the city --
104,000 residents -- are poor, and among that group, as many as 40,000 are
seeking work and capable of holding a job.
The report, released by the Greater Washington Research Center, culminates an
18-month study of whether substantial numbers of city residents can earn their
way out of long-term poverty.
The study, conducted on behalf of the Committee on Strategies to Reduce
Chronic Poverty, concludes that a modest reduction of the district's poor
population can be achieved through improving job opportunities.
The report also said barriers such as lack of transportation and inadequate
child care services hinder city residents who live below the poverty line.
'While potential jobs are available
significant barriers impede the
ability of many poor people to earn their way out of poverty, said Oliver T.
Carr, head of one of the Washington area's largest development companies and
co-chairman of the committee.
' 'With more than two-thirds of the potentially available jobs in the suburbs,
it is difficult for poor district residents to learn of these jobs or get to
them. When they do, Carr added, ''many do not have the good basic skills
necessary for the better paying jobs.
The committee, which includes representation of the city and its school
board, cited a lack of affordable and competent child care as another
contributor to chronic poverty.
''If we are going to require a mother with dependent children to work without
making adequate child care available, we face the risk that her children may
not get the stimulation necessary for full emotional and economic development,
said Rev. Henry Gregory, pastor of the Shiloh Baptist Church in
BUSH CTR. CTRITED
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Proprietary to the United Press International, April 5, 1988
Northwest Washington and co-chair of the committee.
This risks extending poverty into another generation, resulting in
increased long-term poverty that has the most troubling consequences for our
future.
The committee called for a joint effort by the public and private sectors to
help tackle long-term poverty in the Washington area, and said they would spend
the next several months sharing the report and collecting advice.
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" JOSH"
Whitehoul
André CARRINGTON
Joshua
SMITH
230-3440
Michy heland