Blogs > Cliopatria > Vernon Johns and the Laws of Physics; or, If It's 1927, He Must be in New York, West Virginia, Virginia, and North Carolina

Dec 11, 2006

Vernon Johns and the Laws of Physics; or, If It's 1927, He Must be in New York, West Virginia, Virginia, and North Carolina




When I launched my own Vernon Johns Papers Project and thought about writing a short biography, there was already a biography of Johns on the internet. Its author is a sociologist, whose manuscript was rejected by at least one university press. He says that the rejection was a function of"racism" at the press. There may be racism there, but the fault, dear Brutus, lies in poor research and poor writing.

It took me a while to figure out one of the sociologist's major errors. The mistake was understandable enough, on one level, because we assume that a historical character can only be in one place at a time. He had also been led to that mistake because my favorite African American preacher, Vernon Johns, lied – er, let's just say that he under-reported -- in what he told Who's Who in America.

Johns made his first major public impression in 1926. As the pastor of Lynchburg, Virginia's most important African American congregation, Court Street Baptist Church, he published a sermon,"Transfigured Moments," in Joseph Fort Newton, ed., Best Sermons, 1926. There he was welcomed as"the first colored preacher to appear in Best Sermons" and his homily appeared among others by Henry Sloane Coffin, Harry Emerson Fosdick, Reinhold Niebuhr, and the most prominent American Protestant pulpiteers of his generation.

What happened next gets a little confusing, though it is tidy enough in the entry about Vernon Johns in Who's Who. There, Vernon Johns leaves Lynchburg early in 1927 and goes to New York City, where he directs a Baptist Education Center in the high years of the Harlem Renaissance. Then, in 1929, he resigns to return to Lynchburg to become the President of his small alma mater, Virginia Theological Seminary and College. The school was on the verge of financial collapse, even then, before the depression set in. Within four years, he'd be driven from office by a student strike. Between 1933 and 1937, he had a brief, interim stint at a Baptist church in Philadelphia and spent the rest of the time farming and doing itinerant preaching around the country. In 1937, he accepted a pastorate at Charleston, West Virginia's First Baptist Church, the state's most important African American congregation.

That's what you believe, if you believe Vernon Johns' reports to Who's Who in America. The sociologist/biographer has the problem of knowing a little bit more than that. He knows that when Vernon Johns became the pastor of Charleston, West Virginia's First Baptist Church in 1937, it wasn't the first time he'd been its pastor. When he left Lynchburg early in 1927, Johns accepted an appointment as pastor of Charleston's First Baptist Church. It was a particularly prestigious because it made him the immediate successor to Mordecai Johnson, who had just left Charleston to become the first African American president of Howard University in Washington, DC.

My sociologist/biographer friend makes the mistake of thinking normally: sequentially and chronologically. He fits in a brief stint for Johns as pastor in Charleston and, then, has him move to New York to direct the Baptist Education Center. What Johns didn't tell Who's Who and his biographer didn't figure out is that Johns actually accepted two full time positions – one in Charleston, West Virginia, and one in New York City – in the same month: February 1927. For the next eleven months, he kept authorities in both places convinced that he was doing the job.

If holding two full-time jobs, 550 miles from each other, concurrently isn't complicated enough, there are two other problems. The first is that there's no document indicating when he had definitely resigned as pastor of Court Street Baptist Church in Lynchburg. On a key document, where he is consulting with its local authorities, there is actually an overstrike on the date, so he may have been exercising pastoral authority in Lynchburg well into 1927. Beyond that, Johns spent much of 1927 chasing the love of his life from the mountains to the Piedmont of North Carolina in a successful quest to persuade her to marry him.

It exhausts me just to think about it. The picture is finally clarified late in 1927, when Vernon Johns and Altona Trent are married at her father's home in Salisbury, NC. They drive or take the train up to Charleston, maybe with a stop in Lynchburg. In Charleston, Johns preaches his farewell sermon to the congregation at First Baptist Church and persuades the church to hire the Best Man in his wedding as its new preacher. Then they go to Cleveland, where Johns revisits Oberlin, his other alma mater; and, then, they go to New York City, where finally, early in 1928, Johns actually is the full-time director of Harlem's Baptist Education Center. ... until he resigns the next year.

So, there you have it. Throughout most of 1927, Vernon Johns defied the laws of physics by being in four places at once. It took me a while to figure all that out.



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Ralph E. Luker - 12/11/2006

Well, I believe T. G. Nutter was a member in good standing of Charleston's First Baptist Church and I agree with you that the people at First Baptist were too well connected not to be aware of developments outside their community. I looked back at my notes and it looks like the secondary sources generated by the congregation backdate the beginning of Johns' first pastorate there to February 1927. Contemporary newspaper accounts don't refer to his having agreed to become the pastor until October 1927, but then he clearly resigns as pastor at the end of December. I think you're right in suggesting that these are alternative opportunities that he's got in hand and finally choses what he regards as the better one.


Andrew D. Todd - 12/11/2006

Well, this is not my field, of course, but when I did that little "white nigger" piece a couple of years ago,

http://hnn.us/articles/1220.html
http://hnn.us/board.php?id=1220

I turned up a reference to the Charleston Black community being able to get Birth of a Nation banned in 1925.

http://www.wvculture.org/history/timetrl/ttapr.html
http://www.wvculture.org/history/histamne/nutter.html

The impression one gets is of people who were very definitely capable of protecting their interests. I don't know what T. G. Nutter's religious affiliations were, but it would seem improbable that the church authorities were simply unaware of the situation about Johns' multiple appointments. I should think that someone in Charleston is bound to have taken the Harlem newspapers. West Virginia is a state of small towns with active grapevines, or bush telegraphs, and of course, eighty years ago, that would have been even more the case. Are you sure this was not something more or less equivalent to showing the dean other job offers in an attempt to get a raise?

There was a rather funny instance of this sort of grapevine in the 2004 West Virginia Gubernatorial election. The Republican candidate was rejected, essentially on the basis of a widespread knowledge of his family's business ethics. There had been an arson fire about eight years before, and certain questions had never been answered about it, not to the satisfaction of the grapevine...


Ralph E. Luker - 12/11/2006

mmm ... "pluralism" ... yes, well, there was that. It hadn't occurred to me in this context. This is, I think, something different. Would an 18th century Anglican curate who held multiple appointments hesitate to acknowledge that publicly -- even in retrospect? They had an official approval for multiple appointments, even if it was a cause of scandal, right? Here, I think, there's some not letting the right hand know what the left hand was doing going on. I suspect he knew that he couldn't extend this sort of thing for a long time. Both appointments are a step upward and are alternative to each other. I suspect that he was accumulating capital for a marriage that was also socially advantageous.


Andrew D. Todd - 12/11/2006

Perhaps you could clarify. Was Johns a pluralist "vicar of many parishes and many curates," in the eighteenth-century Church of England style?