African Methodism did not spring from a spirit of ignorant obstinacy, neither was it a child of fanaticism and self-conceit, as has been sometimes charged. It arose as a protest against repression and ostracism at the altars of God. It entered its protest in 1787 with a purpose to erect its own altars and to encourage free religious thought and action.

It sprang from a sense of duty, prompted by piety and pity. Its underlying motive was to save souls; to enlighten, evangelize and to lift up mankind. The founders saw their race ostracised, segregated, enslaved and crushed. They inscribed as an insignia upon their denominational banner—

The chief advice sent abroad by the founders of African Methodism to their race variety and neglected brethren, whom they saw enslaved, ostracised and crushed, was, to be good; to cheeish self-reliance; self help and with friendly aid, to cultivate the spirit of manly independence, with ths exercise of free relig these virtues they were to win.

These purposes and messages were seriously needed by the American colored man, but the times were not very propitious. The colored people then had few churches and no schools; to educate them was a crime.

In those days, every prospect to the black man, save the visions of faith, was dark. The slave clanked his chains in the land; the attempt to flee towards freedom, was to risk the sound of the bloodhounds' bray through the woods, and that upon American territory, under the sanction of the law.

It was out of the sentiment of these times, that the United States Supreme Court, through its Chief Justice, Rodger B. Taney, decided that colored men had no rights which white men were bound to respect.

It was at such times, pervaded by such sentiments, that, in 1816, sixteen pious and earnest men, loyal to God and religious liberty, met at Philadelphia in April, and organized the African Methodist Episcopal Church. They were Daniel Coker, Richard Williams, Henry Harding, Edward Williamson, Stephen Hall, Nicholson Gilliard, from Maryland; Richard Allen, Clayton Durham, Jacob Tapsico, James Chapman and Thomas Webster, from Philadelphia; Peter Spencer, from Delaware; Jacob Marsh, William Anderson, Edward Jackson, of Pennsylvania, and Peter Cuff, of New Jersey, making sixteen.

These men organized the first conventional General Conference, which has become the mother of seventy-nine annual conferences. To preside over and superintend the work of the Church, when assembled in General Conference, they have elected and consecrated thirty-nine bishops.

Thus, it is seen that the work has spread and is recognized among the other religious world powers, as co-partners in the world's evangelization.

Richard Allen was the leader of those immortal sixteen founders, but

Every period in the history of the world's advancement has had its chief character to champion great principles and to lead on important reforms. These characters are the pioneers of new departures for the betterment of the condition of mankind. Sometimes these characters come from the summit of society, but, more frequently, they spring from the rank and file of the plain people—generally from obscurity, the cradle of genius. All parts of the globe have been their birthplaces; every race variety has produced them.

In 1760, there lived in Philadelphia, Pa., on Fourth Street, near Spruce, in a house of one Benjamin Chew, a man and wife, both held as slaves. On the 14th day of February, these two had born unto them a son, whom they called Richard. The parents of Richard, with three other slaves, were sold into Delaware, to one Mr. Stokely.

In 1777, Richard embraced religion and joined the Methodist Episcopal Church, at seventeen years of age. At that time the Methodist Church was as unpopular as its colored member. In 1782, Richard was licensed to preach, being twenty-two years old.

Such was his thirst for liberty, he purchased his freedom and returned to Philadelphia in 1786, and joined St. George's Methodist Episcopal Church, where, where he was permitted to preach to the colored people at the 5 o'clock meetings. Richard Allen was the first colored man licensed to preach in the Methodist Episcopal Church in this country. He was the traveling companion of Bishop Asbury, and tradition says that he was present at the organization of the historic Christmas Conference held in Lovely Lane, Baltimore, Md., 1784.

Through Richard's influence, the colored members of St. George's Church greatly increased; so much that their white brethren were greatly annoyed and began to feel that their colored brethren were in their way. Tradition says that the first evidence of this was that “the officers passed a rule compelling their colored members to sit but one in a pew, and that next to the wall.”

This plan did not work well, for the building soon became lined with colored members. They then said that they should go into the gallery. This order was complied with, then they went up next to the pulpit and, when things waxed warm, as was often the case with Methodists in those days, the colored brethren became a little noisy. They were then ordered to the rear gallery, where many of them refused to remain.

In 1787, the colored people of Philadelphia, connected with St. George's Methodist Episcopal Church, met to consider the unkind treatment received at the hands of their white brethren.

Caste in the church was so intense, and prejudice at the altar of God so arrogant, that while at prayers, the colored brethren were pulled off their knees and ordered to the back part of the house. Richard Allen said, “If you will wait until prayers are over, I will bother you no more.”

For this, and other unkind treatment, they resolved to withdraw from their white brethren. A committee, consisting of Richard Allen, Absalom Jones, William Gray and William Wilcher, were appointed to select and purchase a lot with a view of building a house where they might worship God with the freedom which their conscience dictated.

Richard Allen bargained for a lot on the corner of Sixth and Lombard Streets. But, a majority of his committee having selected a lot on Locust Street, those who came out of St. George's Church decided to erect a house upon it. Richard Allen assisted them, and when they began to build, after prayer, he took out the first shovel of dirt from the foundation. At the meeting of the little society, to choose what religious society they should connect themselves with, all but Richard Allen and Absalom Jones, decided in favor of the Church of England—the Episcopal.

The house was finished and dedicated, and Richard Allen was invited to become the pastor, but he refused, saying: “I am a Methodist, I think that the doctrines and simple forms of spiritual worship of the Methodist suit the colored people best.” Having himself bargained for the lot on the corner of Sixth and Lombard Street sand paid for it, Richard Allen purchased Simms' old blacksmith shop, hauled it on the lot, and fixed it up as a house of worship.

Those of the Methodist faith soon gathered about him, and the “Allenites” as they are called, increased in numbers daily. Then began a tedious series of expensive lawsuits, and perplexing opposition from their white brethren, who tried to get their property. Finally, a victory was gained in the courts, a charter obtained from the General Assembly of Pennsylvania, a new house of worship was erected, which in 1794 was opened, dedicated by Bishop Asbury, and called “Bethel.” This was the origin of African Methodism.

Twenty-nine years after, in 1816, a convention of colored Methodists from several States, who were having similar grievances, assembled at Philadelphia, in April, organized the first General Conference of the African Methodist Episcopal Church its connectional form, and Richard Allen was elected and ordained bishop, being the first Negro bishop in America.

I believe that God led the sainted Allen to consider the wretched condition of his people, under the weight of neglect, ostracism and religious repression, to provide for them and coming generations, a place of divine worship—a place where they might find freedom from caste in the sanctuary of God, and where the gospel of Christ, unhampered, might be preached in its fullness, and its richness to all persons, without regard to race or color.

These were times that tried men's souls; times when, for a gathering of colored people to be found assembled without the presence of a white man, was considered a conspiracy and a crime. Yet, with undaunted courage, true to his convictions, this holy man of God, with heavenly zeal, launched his little craft upon the waters, lashing and heaving with caste and color prejudice in society, church and state, with an intensity that swept all before it, which bore the impress of Africa. Is it to be thought out of order, therefore, that Richard Allen and his followers should refuse to submit to such treatment at the altar of God, with the lessons of the war of the Revolution so vividly in their memories? The struggle of 1776 for national independence had opened a new era in the political world. The people of this country had lately passed through a hot conflict with England for civil and political liberty.

The spirit of liberty was pervading the air. Eleven years had only served to justify the wisdom of the struggle for Colonial independence. Hence, such times were not favorable for pulling people from their knees, while at prayer in the house of God. African Methodism had its origin, therefore, in stirring times in politics as well as in religion.

Upon these troubled waters, with opposition and misrepresentations without any anxiety within, one hundred and twenty-nine years ago, in November, this small African Methodist bark set sail down the century, with her canvas unfurled to heavenly breezes, and her colors at the masthead. “God our Father, Christ our Saviour, Man our Brother,” she has come to us, the African Methodist Episcopal Church of today.

Many and marvelous have been the changes in the politics and in the religion of the country, affecting the nation and race. All who knew Richard Allen have joined him in the better land. None of the founders of our beloved Zion are here. Generation has followed generation, and millions have passed through our Zion, brushed the dews of Jordan and joined the hosts in the heavenly Canaan.

The Allen movement was not the impulse of an obstinate individuality; it was the promptings of pity, patriotism and piety, exerted through manly independence. Such an independence as protests against caste at the altar of God, and demands free religious thought, action and worship. What event in the early history of the colored people has given to the American Negro higher incentives and more encouragement in efforts at self-help, than the spirit and achievements of Richard Allen and his followers?

There were times in its history, when there were no church or school houses among its followers, no books nor connectional journals, but, her altar fires never were suffered to go out.

In many places the religious leader was the pious patriarch of the plantation; the leader of the community by his devout and Godly speech. With these, “the mother in the cabin” who held and encouraged the community prayer meeting, nurtured the infant churches until the circuit preacher arrived.

The log hut used for the church house, few and far between, in which, at stated periods, were held religious meetings, did much to encourage and unite the people, as well as to strengthen the cause. In connection with these were the grove camp meetings in the summer season, where the multitudes gathered for miles around. It was here they assembled, inspired by the enchantments of nature; refreshed by cooling breezes, permeated with the fragrance from foliage and flowers of the fields beyond. It was amid the simplicities that the feelings of the soul were inspired for edifying worship and devotion and, under these conditions, the preacher of the occasion, often without culture or book knowledge, but having a strong grip upon his faith in God, inspired by visions of spiritual things, proclaimed with power, the plain and pointed truths of the gospel, and Christian duty, as he believed and felt.

It was in these temples the people worshiped with devout hearts, conscious of the nearness of the omnipresent and gracious God. It is easy to surmise that visions of the heavenly country were opened to the view of those pious and plain people, who with pathos, harmony and melody, chanted the stanzas:

Looking away from their burdens and sorrows, they saw

It was along these lines, where the altar fires were kept continually burning. It was in these epochs of the Church history, where its sturdy stock was nurtured, whose heredity gave to the A. M. E. Church of today the material composed of men and women, who under better conditions and appliances, are inspired to such noble endeavors, and to accomplish such marvelous achievements.

From Philadelphia, its cradle, in 1787, African Methodism went to Baltimore and organized in 1816. William Lambert, a Missionary from Philadelphia, planted the African Methodist banner on Mott Street, in New York City, in 1819.

David Smith, a young Evangelist of Maryland, planted a mission seed in Georgetown; organized Israel Church in a rope walk on Third Street and Pennsylvania Avenue, N. W., Washington, D. C., on November 14, 1828. Crossing the Allegheny mountains westward, he became acquainted with James and George Coleman and Abraham Lewis, at Pittsburgh, Pa., converted them, and planted a mission there in 1834.

Bishop Morris Brown organized the Ohio Conference, our Western work, at Hillsboro, Ohio, in 1830, and the Canada Conference at Toronto, in 1840.

Rev. William Paul Quinn, who joined the Philadelphia Conference May, 1833, was a member of the Pittsburgh Conference in 1840, and on September 5th, was appointed over the Pittsburgh circuit. On October 2, 1840, Bishop Morris Brown organized the Indiana Conference, at Blue River; N. J. Wilkerson, secretary. William Paul Quinn was put in charge of Brooklyn circuit, Ill., and was also given the oversight of all the circuits of the Indiana Conference. In the same year, 1840, he was appointed by the General Conference as the general missionary, to “plant the A. M. E. Church in the far West.”

He reported to the General Conference of 1844, as follows:

“A brief outline of the rise and progress of the missions in the West, viz.: Number of colored inhabitants of the State of Illinois, 1800; churches established, 47; communicants, 1080; local preachers, 47; traveling preachers, 20; traveling elders, 7; lay members, 2000; Sunday schools, 40; pupils in schools, 920; teachers, 40; Sunday school scholars, 2000; Sunday school teachers, 200; teachers in public schools, 100; temperance societies, 40; camp meetings held, 17. Our people,” reported he, “in these States are chiefly employed in agricultural pursuits.”

This report, it is thought, induced the General Conference, in May, 1844, to elect and ordain William Paul Quinn a bishop of the A. M. E. Church.

The Missouri Annual Conference was organized at Louisville, Ky., September, 1855, with Rev. D. A. Payne, D. D., presiding. Rev. John M. Brown, then pastor at New Orleans, secretary.

Bishop Quinn had sent Rev. J. M. Brown to New Orleans before the war. He organized the St. James A. M. E. Church, and two other missions in that city.

Rev. Charles Burch carried African Methodism to New England and planted a mission at New Haven, in 1830. Rev. Noah C. W. Cannon organized it on Anderson Street, Boston, Mass., in 1830, and from thence it spread over the New England States.

African Methodism on the Pacific Coast was planted by several local preachers, among whom were James Roswell Brown, of Washington, D. C.; Uriah Stokes, of Baltimore; Barney Fletcher and Jeremiah B. Saunderson, of Massachusetts. Rev. Thomas M. D. Ward, of the New England Conference, was assigned to the oversight of the mission field on the Pacific Coast, in 1854.

The California Annual Conference was organized April 6, 1865, in the Powell Street A. M. E. Church, Bishop J. P. Campbell, presiding; J. B. Saunderson, secretary. At this session, James H. Hubbard, Peter R. Green and John T. Jenifer were ordained deacons—the first Negroes ordained on the Pacific Coast.

The first African M. E. Society in the State of Arkansas was organized by Local Deacon Nathan Warren, at Little Rock, in 1866, in the home of Mother Lucy Elrod, and her husband, Anthony Elrod, was the first class leader and steward. Revs. Peter Donty and Levi F. Carter were the first pastors.

The Arkansas Annual Conference was organized at Little Rock, November 9, 1868. Rt. Rev. J. P. Campbell presiding. Willitm A. Rector, a layman, acted as secretary.

African Methodist Missionary work among the Indians in the Indian Territory, was begun when Aaron T. Gillett was sent from the Arkansas Annual Conference as a missionary in 1870.

Elder James F. A. Sisson, a white brother, was transferred from the Georgia A. M. E. Conference and was appointed as presiding elder by Bishop John M. Brown, over the Pulaski District, which included the Indian Territory, also. This brother labored assiduously with George T. Rutherford, Granville Ryles and others, to spread the African M. E. Church among the several Indian tribes.

Bishop T. M. D. Ward organized the Indian African M. E. Conference on October 25, 1879, in the home of Brother Billy Kile, at Yellow Springs, Indian Territory. Thus Ham began in an organized way to evangelize Japhet.

It is evidenced by many facts that the spirit and fame of African Methodism had reached as far South as South Carolina in the early thirties. It is this fact that drew Rev. Morris Brown North to be ordained deacon in 1817, but the influence of American slavery and its pernicious laws prevented this species of Negro Christianity spreading in Southern territory.

But, “God's clock struck the hour,” as Dr. Ransom has put it. The War of the Rebellion came; slavery was shot to death; emancipation came and the Southern territory was made fertile soil for African Methodist gospel seed.

The Baltimore Conference, by resolution offered by Elder A. W. Wayman, resolved to enter with missionaries the Southern field in 1863. Revs. James Lynch and J. D. S. Hall, of New York Conference, were appointed, and who sailed from New York on May 29, 1863. They commenced their operations at Hilton's Head, having as their co-laborers Rev. Wm. G. Stewart and Thos. W. Long. These were followed soon after by Bishop Wayman and Rev. Elisha Weaver, who went as far as Savannah, Ga., in 1865. Richmond had fallen. (See Handy's History.) Bishop D. A. Payne, with Elders James A. Handy, Licentiates; James H. A. Johnson and T. G. Stewart, organized at Charleston, S. C., in the colored Presbyterian Church, the South Carolina Conference of the A. M. E. Church. They were joined several days after by Elder Richard H. Cain and A. L. Stanford, of New York, and George A. Rue, of New England.

One year later, May 9, 1866, Bishop D. A. Payne, with Elder Handy at their head, with twelve preachers, left Wilmington, N. C., for Savannah, Ga., to hold the first session of the South Carolina Conference, at which forty itinerant preachers were ordained. Fourteen elders and seven superintendents were appointed to oversee the work. Elders Henry McNeal Turner and A. L. Stanford, for Georgia; Elder Richard H. Cain and A. T. Carr, for South Carolina, and Elder Charles H. Pierce, for Florida.

From these beginnings have grown and spread the gigantic and vigorous branch of the African Methodist Episcopal Church in the South and West. Thus far, we have traced the foot-steps of the pioneers over the four cardinal points of the North American continent.

The pioneers were not contented to confine the spirit of the Church of Richard Allen to the American continent, they had the courage to carry it abroad. Rev. Daniel Coker, one of the original sixteen founder fathers, carried African Methodism to West Africa, with the original colony in 1819, where we now have churches, missions, conference, preachers, schools and a resident bishop.

The Baltimore Conference sent accredited missionaries to Hayti in 1827 in the person of Scipio Beans. In 1830, the little church at Samana, Santo Domingo, sent Rev. Jacob Robinson and Isaac Miller with accredited petitions to be recognized by the African M. E. Church in America.

Rev. C. W. Moselle, an accredited missionary of the A. M. E. Church, with his sainted wife, labored from 1876 to 1884 at Port au Prince, Hayti, preaching and teaching. John Hurst, now bishop, with George Dorce, Joseph Meves and Jean Bullot, were sent to Wilberforce University to be trained under the department of missions for the foreign fields.

Rev. R. A. Sealy, D. D., of Georgetown, Demarara, has been superintendent of the A. M. E. Mission work for many years in the West Indies.

Bishop C. S. Smith was assigned to the oversight of the West Indian work in 1900, and held sessions of conferences at Georgetown, and with British America and South America in 1901.

When the Ethiopians of South Africa heard of the A. M. E. Church, St. Peter's Church, in Pretoria, South Africa, of which Rev. Joseph M. Kanyane was pastor, sent Rev. J. M. Duane, in 1896, to the A. M. E. General Conference at Wilmington, N. C., praying recognition and membership. He was received by Bishop H. M. Turner and Missionary Secretary H. B. Parks and Rev. Joseph S. Flipper, at Atlanta, Ga., July 12, 1896, into the A. M. E. connection in due form. Then Bishop Turner went to South Africa and organized the Cape Colony South African Annual Conference in 1896 with 7175 members. Now they have churches, conferences, schools, pupils and resident bishop. Hence it is seen that African Methodism, since its birth, has spread with efficiency and acceptance from east, west, north and south.

The islands of the sea sought the light also, as they caught the joyful sound. Under the influences of the grace of God, as administered to thousands at the hands of African Methodist preachers and bishops, the great South has arisen since freedom in her might, in response to the call to a higher, stronger and efficient manhood and womanhood.

Thus we have traced very scantily the initial steps of the pioneers of African Methodists, as they sought to reach, enlighten, evangelize and lift up the benighted sons of Africa.

Conscious always of forces seeking to oppose and destroy, they seldom assembled in conference preliminary services without opening with the hymn:

Nor were they ever unmindful of the weighty responsibility involved in the momentous task they had undertaken, as they evidenced it when at nearly every business meeting was heard:

The purpose in mind of the founder father of African Methodism, as stated above, was, among other things, to exemplify in the black man the power of self-reliance, self-help by the exercise of free religious thought with executive efficiency. Hence, her spirit and practices have been, at all times and places, to encourage fraternal and economic organizations among the colored race; so that, upon any proper occasion, she throws open her churches and halls for funerals, anniversaries and conventions.

But note, we are far from making the claim that the African Methodist Episcopal Church has been the sole agency in the religious and educational enlightenment and uplift of the colored race variety. We do not forget the vast and efficient work along these lines of the Zion A. M. E. Church, the Baptist Church, the Methodist Episcopal, the C. M. E., the Congregational, the Presbyterian and Catholic churches—branches of the Church of Jesus Christ.

James Varick, of the Zion; Miles, of the C. M. E. Church, with other founders and leaders, live in history and heaven, as well as Richard Allen and his compeers.

The closing decade of its century of connectional activities shows no decline, but is characterized by evidences of broadened and more efficient efforts and results.

1. IN HER DEPARTMENT OF MISSIONS there is greater zeal for the cause of missions, local and foreign, in the churches and the conferences. The devout women of the church are intensely active, holding up the hands of the wide-awake secretary at its head. More moneys are raised, both for home and foreign fields; more missions planted, and its laborers better provided for.

The secretary visits the foreign fields, and gives the connection a mission lesson book and ably edited “Voice of Missions.” Hence, we are more and yet more enlightened, awakening to the fact that we are our brother's keeper.

2. THE CHURCH EXTENSION. The people are becoming more and more enlightened as to the usefulness and power of this arm of the church. More funds are given, more poor missions and feeble churches aided, more embarrassed debt-burdened valuable property relieved and saved. And the realty in property values belonging to the connection is evidenced in this department, as in none other. And the church has shown good judgment in letting its present Secretary, Dr. B. F. Watson, remain long enough as its manager to gain, by experience, that efficiency, without which no executive head can reach the requirements, nor his departments its possibilities. Never have there been such surprising amounts raised by single efforts in cash, rallies to clear off mortgage debts, as are being done today.

3. THE DEPARTMENT OF CONNECTIONAL EDUCATION evidences a similar spirit. In addition to the twenty-four connectional schools, two more in Georgia, and two in Africa, are recorded. Morris Brown University, of Atlanta, Ga., has its new Flipper Hall, and Wilberforce University its new Girls' Dormitory, costing $55,000.

In Georgia, at Morris Brown, and at Waco, Texas, Bishop Smith, with his co-workers, surprised us all by the cash raised to clear those schools of their indebtedness. Now, Bishop John Hurst, with his forces, is putting new life in Edward Waters College, at Jacksonville, Florida. Thus, the Georgia regulars and Wilberforce veterans and the Florida fliers have set the connection a pace.

There is an increase of pupils in all of our connectional schools. Their graduates are snatching honors from other leading colleges. The church is no longer dependent solely upon other scholastic sources to supply her faculties with instruction in the higher branches, but she now furnishes them for her own and other schools.

The writer is sure that Dr. A. S. Jackson, A. M., Commissioner of Connectional Education, will come to the General Conference in 1916 reporting larger amounts collected for education.

4. THE DEPARTMENT OF FINANCE. In spite of the limited fields of employment open to our people, and the hard times, with a few exceptions each annual conference session reports an increase of dollar money. If it were possible to show the aggregated amounts raised in all the local charges, we should scarcely credit the correct amounts stated. But it is interesting to note that these labors result, not simply in cash raising, but large increases in membership as well. Evidencing the fact that cash for revenue and grace, do not antagonize each other when a righteous purpose is back of them.

5. THE PUBLISHING DEPARTMENT. The Book Concern, the oldest, mooted in 1817, has not grown with equal efficiency in comparison with the growth of connectional intelligence. Yet it has remained through the vicissitudes, giving us the Discipline, Hymn Books and Christian Recorder, with other books, helping the church to tell its own story, until now, under the management of Rev. J. I. Lowe, D. D., new vitality and efficiency are seen, so that with the scholarly R. R. Wright, B. D., Ph. D., editing the Recorder; R. C. Ransom, D. D., editing the A. M. E. Review; Editors G. W. Allen, D. D., of the Southern Christian Recorder; J. Frank McDonald, D. D., with the Western Recorder; the Georgia African Methodist, Paul Quinn Weekly, the House of Protection and the Chicago Recorder, together with the number of books bought and read, the world has evidences that the African Methodist Episcopal Church is not dying nor retrograding from mental stagnation.

6. THE JUVENILE DEPARTMENT. Our Sunday schools are more largely attended, have better trained instructors and efficient superintendents, better graded system of lesson studies and superior class of music. The moneys raised under the management of this department have enabled its efficient Secretary-Treasurer, Ira T. Bryant, LL. B., to erect the most completely equipped and largest printing house among colored people in the United States.

Akin to this in purpose and work is the Allen Christian Endeavor, with its literature and organ, The Endeavorer, under its efficient manager, Rev. Julian C. Caldwell, D. D., by which we are enabled to husband the youthful energy, ambition and tact in service for Christ and the church.

There are three additional events in the history of African Methodism, which evidence that it is moving in the spirit of progress, we note among the above, viz.:

1. Rev. J. W. Rankin, Missionary Secretary, visited the foreign field, West Africa, in 1914; also that he, with Bishop Hurst, visited Jamaica in 1915, and planted the A. M. E. Church by receiving into the connection representatives of several denominations.

2. The Missionary Congress at Chicago, thus inaugurating a new missionary propaganda.

3. The Educational Congress, held at Atlanta, Ga., July 8, 1914, under the joint management of the Sunday School Union and the Allen Christian Endeavor; Ira T. Bryant and Julian C. Caldwell, secretaries.

Now, we may raise, at this point, the question—has there been good judgment shown, such as to justify the undertaking of the father founders of the African Methodist Episcopal Church? Let a few statistical facts answer:

Members in the United States 620,000 Missionary Field 25,000 Bishops ordained 39 Active Bishops 13 Pastors 6,554 Local preachers 6,437 Number of churches 6,000 Number of parsonages 2.748 Sunday school members 231,828 Teachers and officers 5,851 Books in Library 150,000 Church schools in United States 16 Church schools in West Indies 2 Church schools in West Africa 3 Church schools in South Africa 3 Students in Missionary Schools 4,725 Annual conferences 79 Publishing Houses 2 Newspapers 6

The A. M. E. Church raises, per annum, for trustees and stewards' departments, $2,472,298.42; raises, annually, for missions, home and foreign, $75,000; for education, $1,000,000; according to the United States Census, has church property valued at $11,303,882.

The Church is operating in the United States, Canada, West Indies, South and West Africa, Hayti and San Domingo, and South America.

ALLEN, RICHARD, the first bishop of the A. M. E. Church, was born February 14, 1760, a slave of Benjamin Chew, of Philadelphia, Pennsylvania. At an early age he, with his father, mother and three other children, was sold into the state of Delaware, where, on a farm in the neighborhood of Dover, he was brought up. About 1777 he was converted and soon afterwards, about 1780, began to preach. His religion was of such a genuine sort that it affected every department

Abington, Rev. C. W., third son of Peter and Lucinda Abington, was born near Roanoke, Va., March 22, 1872. His father died before he was four years old, and the responsibility of providing for six small children fell upon the widowed mother, thus the boy was early in life taught the value of self help and self reliance. His uncle, Rev. William Frantz, both a preacher and a teacher, adopted him, but on account of poor health could not long keep him. Finally Rev. P. M. Onley, of Cumberland City, Md., took charge of him. Young Abington had evidenced signs of ability and Elder Onley and his wife, endeavored to give him the best training possible. But Mr. Onley was stricken with paralysis, and in 1885 young Abington began to shift for himself. He went first to Knoxville, Tenn., then to Chattanooga, where he continued his studies along with his work. He was converted in 1892 and joined Warren Chapel A. M. E. Church, Chattanooga, and despite the aversion to the ministry he was unable to resist. He was licensed to exhort shortly after his conversion by Rev. Jas. T. Gilmore, and licensed to preach by Rev. Dr. T. B. Caldwell. After studying some time in Chattanooga he entered Gammon Theological Seminary, Atlanta, Ga., from which he graduated with honors in the class of 1898, and at once was given a mission on Ft. Wood, Chattanooga, and in his

Adams, Revels Alcorn, was born in Vicksburg, Mississippi, February 28, 1869; the son of Rev. Henry Page and Caroline V. Adams, both of Mississippi, the

After completing the common school courses of his native State, he pursued the theological course at Payne Theological Seminary; then went into the active ministry, serving with success the various charges to which he has been appointed, adding large numbers to the church. Among others, he has served as pastor the leading charges in the following cities in Mississippi: Clarksdale, Brookhaven, Jackson, Natchez and Greenville; also Avery Church, Memp