St. Augustine's, Asbury Park: 2024 Stations of Reparations Address

The following is a transcript of remarks given by Ms. Linda Shomo of St. Augustine’s Episcopal Church, Asbury Park, at the March 16, 2024 Stations of Reparations Service at St. Augustine’s Episcopal Church, Asbury Park.[1]

 

St. Augustine's Episcopal Church, Asbury Park. Photo by Jolyon Pruszinski.

Good Afternoon Saints.

My name is Linda Shomo, and I’ve been a member of St. Augustine’s Episcopal Church of Asbury Park for as long as I can remember. As a child I was baptized and confirmed in the old church on Sylvan Ave. I attended Sunday School, which started my spiritual foundation. Remember, it takes a village to raise a child, and St. Augustine’s provided that safe space.

I was an officer in E.Y.C., Episcopal Young Churchmen and Churchwomen, and spent many awesome years involved in activities on the convocation level and diocesan level of the Episcopal Church. It was also our social safe space, where we engaged with other Episcopal youth. We joined everyone at Medford Lake for weekend retreats, both spiritual and social. Those memories are still a part of my happy days (I’m dating myself here).

My love of music (i.e. singing) reconnected me back to St. Augustine’s to sing in the choir. I’ve been involved in praising the Lord through singing for over fifty-five years. Music feeds me spiritually and enhances my worship.

I’ve always had a love of young people, so it was not a surprise when I became a young adult youth leader at a very young age. I wanted other young folks to experience the love of Jesus through fellowship and worship. I spent over seven years on the Diocesan Youth Council as an advisor. I also taught Sunday school and was the superintendent of Sunday school for many years.

St. Augustine’s is a Historic Black Church. It was founded by The Rev. A.J. Miller, Rector of Trinity Church, Asbury Park. As a result of the Cottage Mission Services, he conducted in 1890 for the people of the Westside of Asbury Park, Bishop John Scarborough took great interest in the work being accomplished by Rev. Miller and he turned over $637.43, the Advent Offering of 1892, for the purpose of property and the construction of a Chapel. Through hard work and sacrifices, land was purchased. On All Saints Day 1893, Rev. Miller laid the cornerstone for the Chapel on Sylvan Ave. On January 3, 1894, Bishop Scarborough blessed the Chapel and the first Eucharist was performed on January 14, 1894. [From] the inception of this first building program, the congregation and countless friends made many donations to the Chapel. 

It was recommended by 1904 that we apply for status as a Parish, and we’ve been a Parish ever since. We continued to grow in numbers, heavily involved in the community and doing great things. Due to urban renewal, we relocated to this current church building, which was dedicated on October 17, 1971 by Bishop Albert Van Duzer. We were able to retire the mortgage in 1995. We have always been a parish of highly professional members, which includes doctors, nurses, lawyers, engineers, teachers, police officers – including the first Black Chief of Police, State Assembly Person, first Black Mayor of Asbury Park, and numerous City Council Members.

I was born and raised in Neptune, the next town over from Asbury Park, and I ‘ve always known about Trinity Episcopal Church, Asbury Park and the connected history of both churches. Most importantly, I also lived through this history as a teenager. We never felt welcomed to join them in activities and worship. We were allowed occasionally to use the gym for basketball, but never jointly with the Trinity youth. It wasn’t until later in my life that we were invited and welcomed to participate. Asbury Park as a whole was, and still is, divided by the Eastside and across the railroad tracks the Westside.

[There was] a riot in Asbury Park from July 4 through July 10, 1970. Looting and destruction left more than 180 people injured and [an] estimated five million dollars in damages. It was stated by the Asbury Park-Neptune NAACP that lack of jobs, vacant housing situations caused by “urban renewal,” and non-inclusion of the Westside in decision-making played a major role in the cause of this riot. I remember participating in a Prayer Vigil with St. James Episcopal Church, Bradley Beach, with the late Rev. Kenneth Gluckow, at St. Augustine’s right after the riot ended, praying for peace and restoration of the city. 

Urban towns to black folks are special. Some of us were born and raised in these towns and we remain committed to lifting up and sustaining our urban towns to succeed and prosper. Sometimes we need assistance to sustain the standard levels that suburban towns take for granted. We don’t always have opportunities to advance our properties but nonetheless, we desire to remain on an even playing field. Asbury Park is a prime example of this fact. The Eastside is now completely gentrified. When Asbury Park was in trouble financially after White-flight, Black folks remained on the Eastside and Westside owning homes and businesses in the downtown area. We remained loyal even when the town did not show us love. No money was ever available to develop businesses and properties. Projects remained incomplete and the town went down even farther. At some point in time, developers started investing money in land and properties, and to-date Asbury Park is an eclectic town with million-dollar condos, town houses, and lofts.

We are loyal to our Black Churches and we want the same opportunities that are afforded to everyone else. We are sometimes invisible to society at large and we must remain united in order to make sure that we are treated equally, especially during these turbulent times, both political and financial.

St. Augustine’s remains committed to creating opportunities wherever and whenever possible. Outreach programs are vital to sustainability within our communities. We have [had] Sunday feeding programs since the early 1990’s and we feed our community each Sunday. God always provides a way, even during the COVID Pandemic. We also have an after-school enrichment program for our urban youth. We now have an enrollment of nine young people. We offer homework assistance, arts, crafts, games, a reading library, presentations on enrichment to show our Black youth that they can overcome all barriers and be whatever they want to be, positive role models, plus a full-course dinner meal. These young people look forward to Wednesdays. We now have a family who plans to attend Easter service. Thank you E.C.S.[2] for the grant which assists us in maintaining these programs.

St. Augustine’s remains fully involved on the diocesan and national Church levels. We stay visible and involved so that people know who we are, and that Asbury Park is the home of two Episcopal churches. Thank you for this opportunity to share my personal story of my beloved church, St. Augustine’s Episcopal Church, located in Asbury Park, New Jersey.           

 

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[1] For a description of the service see Jolyon G. R. Pruszinski, "Stations of Reparations Service, St. Augustine's Asbury Park, NJ March 16, 2024," DNJRJR (May 1, 2024): https://dionj-racialjusticereview.blogspot.com/2024/05/news-stations-of-reparations-service-st.html.

[2] Episcopal Community Services. 

Trinity Church, Asbury Park: 2024 Stations of Reparations Address

The following is a transcript of remarks given by Rev. Chase Danford of Trinity Episcopal Church, Asbury Park, at the March 16, 2024 Stations of Reparations Service at St. Augustine’s Episcopal Church, Asbury Park;[1] The narrative is a product of the research conducted by the Trinity Church Racial Justice Project founded in 2015:

 

BaghChal, Trinity Church (Asbury Park, New Jersey), CC BY-SA 3.0

The racial justice history of Trinity Church is directly tied to the history of Asbury Park. Trinity is the oldest religious congregation, and traces its first worship services to gatherings of local Episcopalians in city founder James Bradley’s office, as well as some services in private homes. The first service outside a private home or office took place in 1874 in Library Square Park, just across from what is now the site of the church. Congregants gathered under a tent, and the service was led by Bishop Scarborough. Worship then moved to the new property, gifted by James Bradley, and a wooden church was dedicated in July 1875. Bradley granted land along Grand Avenue for all of the original Protestant churches in Asbury Park. These were all predominantly or exclusively White congregations. There is a plaque among the floor tiles of our narthex acknowledging Bradley’s gift. But it is important to note that there were people who lived within the bounds of Asbury Park long before Bradley bought the land. 

The Indigenous People of the area that became New Jersey resided in these lands for approximately 12,000 years before European explorers and colonists arrived. The Lenape were named such for being “original peoples”, the elders or grandmothers and grandfathers who lived there, connected by numerous clans named by animals. The Lenape on the land that Trinity Episcopal now resides on in Asbury Park were part of what were called Scheyischbi, those who lived in the land between the waters of rivers to the north and west and the ocean to the east and south. The Lenape who resided within what is now the Monmouth County’s boundaries were primarily Unalachtigo [or] “people near the ocean” and members of the Turkey Clan. Those to the north of the Turkey Clan were Unami [or] “people down river” of the Turtle Clan. These peoples spoke dialects of Algonquin, and while many places carry traces of their original names, the cultures and meanings of those places to the Lenape have been erased by the colonizers. Trinity Episcopal Church recognizes that it occupies land that was stolen or underpaid for by the Europeans that settled here in the 17th century, in spite of the land purchases of James Bradley that marked the founding of Asbury Park. 

Our church’s benefactor and the founder of Asbury Park, James Bradley, is also responsible in large part for the city’s policy of segregation. While he described himself as having no racial prejudices, he actively put into place White supremacist policies in order to advance Asbury Park’s economic development. From its beginnings, Asbury Park had a thriving population of people of color and it was noted by the New York Post as having the most racially liberal environment of any community on the East Coast. But that turned out to be a problem, and in the summer of 1885, ten years after Trinity Church was established as a summer congregation and twelve years after the city was founded, the headline of an editorial in the local paper, run by Bradley, declared that there were “too many colored people” in Asbury Park. “While disagreeable to say” (and editors wanted to make sure Black people had full rights and privileges), they are “becoming a nuisance” by “intruding themselves in places designed only for guests.” 

A year later, in 1886, a young Black man, Mingo Jack, from nearby Eatontown was murdered by a lynch mob, accused of attacking a young White woman. In 1887, the Asbury park beach was segregated, with limited hours for people of color. In 1888, the city council supported Bradley’s proposition that any band hired to play on the beachfront be White and Americanized only. By 1903, people of color were restricted to an area of the beach known as the Mud Hole, where the city sewers dumped into the sea. In 1903, over Bradley’s objections, the city annexed the Springwood Avenue area of the West Side. Bradley feared that this action would give “our city the largest pro-rata colored voters of any city in New Jersey,” leading to “great depreciation of property.” The annexation went through, but the city did not provide basic services for decades. By the early 1920’s KKK was active in Asbury Park, including in some Protestant churches. We do not know whether this included Trinity.[2]

Moving back to Trinity’s early days in the 1870’s and 80’s, we have no records of any people of color being baptized, married, buried or listed as communicants of the church until 1890. That is not so surprising, given that it was largely a summer chapel during those years (although provision for year-round ministry was made in 1880), and that the resorts on the east side were segregated. We can assume but cannot definitely say that the church was entirely segregated. In 1890, Bishop Scarborough gave a stirring message at Diocesan Convention calling on the diocese not to neglect ministry to Black Americans. While he said that “in the Church of Christ there should be no distinction of race or color; that all should meet together and be one in the assembly of God's people,” he also indicated that segregated ministries would be preferred by all interests. 

Soon after this address, in the Fall of 1890, Trinity’s new rector, The Rev. A.J. Miller (who had started in the spring) began what was referred to as Cottage Mission services for people of color on the west side. The bishop took great interest in the work of Father Miller and gave the Advent offering to begin work on the chapel. It seems he was instrumental in the growth of the mission. Fr. Miller was assisted in the west side ministry during the summer by students from the Bishop Payne Divinity School in Virginia, a seminary for Black students preparing for ministry. 

After the mission was established, sacramental ministry to people of color did take place in Trinity Church itself. In 1892 - 93, there were fifteen baptisms of African American children and adults in Trinity Church or, on occasion, a private home. These baptisms always took place on days separate from the baptism of the White church members. The only exception is the baptism of three African American children with a White foundling. During the 1890’s, marriages of people of color, both Black and Indigenous, also took place at Trinity, even after St. Augustine’s Chapel was open. One wonders why the church felt it necessary to indicate the race of these individuals being baptized or married, but had they not, we would know even less than we do about the racial history of Trinity. 

One of the children of color baptized at Trinity in 1891 was Rockel Florita Richardson, whose Cherokee and Delaware-descended family, the Richardsons and Reveys, originally settled in the Shrewsbury area in the early 19th century and later purchased 15 acres in Sand Hill, in what is now Neptune Township, sometimes referred to as West Asbury, renaming the area Richardson Heights. The Richardsons and Reveys then intermarried with many of the Black families of West Asbury Park. The Richardson and Revey family built the St Augustine’s mission chapel on Sylvan Avenue and donated windows and brass railings and served there as readers, acolytes, organists and leaders of the congregation for many years. 

We know very little of Trinity’s racial history in the early to mid 20th century, but parishioner memories indicate that Trinity had a limited relationship with St. Augustine’s and that Trinity was almost exclusively White until the 1980’s or 90’s, when several prominent Black families joined the church. We can say that Trinity has never been led by a clergyperson of color and that all of its wardens over the past 149 years have been white. Several people of color have served on the vestry in the last few decades, although not in great numbers. We currently have one vestry member who is a person of color. 

Attention and energy have been put toward becoming an anti-racist church, including diversifying the iconography of our sacred space. In the 1990’s, a wooden crucifix was commissioned to be designed by a Senegalese artist that intentionally depicts Jesus with non-Caucasian features. It now stands over our main altar. In 2008, a new set of windows above our chapel’s altar was dedicated, showing the Virgin Mary and other figures with non-White skin tones, alone among our stained glass. Only a few years ago, a Black child noticed that our Nativity creche featured only White figures, and so the family gave a gift of angel figurines of color to display at the top of the creche. This past Christmas, we decided that it would be the last Christmas we would display the White Nativity figures. Our children’s ministry team is dedicated to showing children diverse representations of biblical and historical figures in the curriculum. 

About 7 years ago, we formed a Racial Justice Project to raise awareness in the congregation and community, and we began collaborating more intentionally with St. Augustine’s Church. Around the same time, we began a Spanish language ministry in this city in which about one third of the people are Latino, many of whom are primarily Spanish speakers. Three years ago we began an intentional process of thinking about Diversity, Equity, Inclusion, and Belonging in our hiring process, although our staff still does not represent the wider diverse community in which we live. Two and a half years ago, when we hired our new Music Director, our job description specifically stated that we expected the successful candidate to lead us into worshiping with music from across the diverse spectrum of the American and global church, and we have been doing that. Advocacy from our congregation has been valuable in the City Council’s passage of legislation establishing Indigenous People’s Day as a civic holiday, in calling for a statewide reparations task force, and in establishing an equity in policing commission. This past year we commissioned a Racial Justice Audit team within the congregation to evaluate how we are doing in our efforts to become an anti-racist church. They have surveyed the congregation, conducted many in-person interviews, made presentations to the vestry, are compiling historical records, and are about to begin reaching out to members of the wider Asbury Park community to gather their input about our racial justice efforts. 

Much work remains to be done, but we hope to move into a bright, anti-racist future as a congregation, and we hope to collaborate more with our siblings in Christ at St. Augustine’s Church.

 

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[1] For a description of the service see Jolyon G. R. Pruszinski, "Stations of Reparations Service, St. Augustine's Asbury Park, NJ March 16, 2024," DNJRJR (May 1, 2024): https://dionj-racialjusticereview.blogspot.com/2024/05/news-stations-of-reparations-service-st.html. 

[2] Editor’s note: According to research by the Diocesan Reparations Commission historian, it almost certainly did. See Jolyon G. R. Pruszinski, “Episcopal Sympathy for the KKK in New Jersey: Initial Observations,” DNJRJR (January 31, 2025): https://dionj-racialjusticereview.blogspot.com/search?q=Asbury. 

NEWS: Stations of Reparations Service, St. Augustine's Asbury Park, NJ March 16, 2024

Figure 1: Stations of Reparations service, St. Augustine's Episcopal Church, Asbury Park, NJ, March 16, 2024.
Photo by Jolyon Pruszinski.

On Saturday March 16, 2024 the Reparations Commission of the Diocese of New Jersey sponsored its second annual Liturgy of Stations of Reparations, a Lenten service of repentance. Originally conceived by the Commission’s history working group, the service was a well-attended, broadly collaborative effort hosted by members of the influential, historically Black church, St. Augustine’s, Asbury Park, New Jersey. 
The first “Stations” service was held in March 2023 at St. Peter’s, Freehold, NJ, and brought together testimony from several churches that had researched their parish involvement with slavery. This second service focused on the Post-Civil War history of systemic racism and featured testimony from local Monmouth County Episcopal churches. This focus on systemic racism is itself rooted in New Jersey’s history of enslavement. A video recording of the service is available at https://www.youtube.com/watch?v=Z_AvkWiK8ks. 
The core of the service was modeled on the traditional Stations of the Cross, in which, at each Station, a portion of the story of Jesus’ Passion is told within a repeating structure of prayer. However, instead of featuring the stories of Jesus’ Passion, the service lifted up stories related to systemic racism and injustice, as well as achievement and lived faith in the context of historically Black congregations. Interspersed with presentations of parish histories were poems that fostered reflection on the Black experience of racism and a sung refrain from “There is a Balm in Gilead.” Dr. Bennett Craft (organ and piano) and Sheila Harris Jackson (soloist) led the music for the service, while the Rev. Dr. William Ndishabandi, Priest in Charge at St. Augustine’s, the Rev. Chase Danford, Rector of Trinity, Asbury Park, and the Rt. Rev. Sally French, Bishop of the Diocese of New Jersey, presided.
The first station featured testimony from Ms. Linda Shomo of St. Augustine’s, Asbury Park, past president of the New Jersey chapter of the Union of Black Episcopalians. She told about the recent history of racism in Asbury Park through an explanation of governmental development choices and their economic and social impacts. She further detailed her experience of the strained racial relationship between St. Augustine’s and Trinity, Asbury Park. Her moving descriptions of the nurturing parish life at St. Augustine’s that sustained her through the difficulties of growing up in a town beset by racism were a testament to the faithfulness and persistence of the congregation.
The second station’s historical presentation came from Rev. Danford of Trinity Asbury Park. He described some of the early racist laws in Asbury Park, and noted that the initial benefactor of the church, James Bradley, created many of these policies. He described modest early ministry to local Black people in the late nineteenth century, but also the lack of relationship with St. Augustine’s throughout the twentieth century. Lately Trinity has formed a Racial Justice Audit team to examine its history of racism. While much work remains to be done, Danford described new policies in hiring, improved relationships beyond the White community of Asbury Park, and the diversification of depictions of Jesus in the sacred art at Trinity.
The third station was presented by Charles Hughes of St. Thomas’ Episcopal Church, Red Bank whose wife’s grandparents were among the founding members of St. Thomas. That first generation began meeting in a chapel which had fallen into disuse which was then owned by the White congregation of Trinity Episcopal Church, Red Bank. In the mid-twentieth century, when St. Thomas had grown dramatically and looked to expand, many neighboring White residents sought to prevent their building. The congregation prevailed against this racist resistance and managed to build their new church in Red Bank in the 1950’s, continuing to bless the community that had resisted its presence. St. Thomas has had a thriving ministry there ever since, including founding “Lunch Break” (https://lunchbreak.org) a critical social service organization in Red Bank providing food, clothing, job training, and more to those experiencing financial insecurity.
The fourth station featured a description of the larger diocesan history of racism occurring following the civil war and throughout the twentieth century by Reparations Commission Research Historian, Jolyon Pruszinski, Ph.D. This racism included long-standing White refusal to worship with Black Episcopalians, underfunding of Black churches, and even the closing of Black congregations to fund White ones. Then, during a time of quiet reflection and prayer, participants were invited to consider the stories told by the presenters and possible steps the Holy Spirit might be prompting in response. The Rev. Kevin Thompson, Deacon, St. Thomas, Red Bank closed the service saying: “The journey of reparations is long. Today we have taken one small step. Let us go forth in the Name of Christ to walk towards justice and healing.” A hearty reception afterward, hosted by St. Augustine parishioners, allowed for continued conversation and the sharing of personal stories.
        The Commission believes it is essential that these stories be told in many ways, not least in the context of worship. Further services are being planned for other regions of the diocese in subsequent years, and many churches in the diocese are beginning to look into the ways they have participated in enslavement and engaged in or benefitted from racism. Updates from the Reparations Commission can be found at https://dioceseofnj.org/commissions/reparations-commission/ and research updates concerning the diocese’s history regarding slavery and racism can be found at the Diocese of New Jersey Racial Justice Review website: https://dionj-racialjusticereview.blogspot.com.

Jolyon G. R. Pruszinski, Ph.D.

Reparations Commission Research Historian
Episcopal Diocese of New Jersey

NEWS: Diocesan Reparations Commission Making the Case for Reparations

Figure 1: Commission Retreat participants, June 8, 2024: Dr. J. Pruszinski, W. Coleman, 

Cn. B. Bach, Rev. S. Sutton, Rev. P. Shoaf-Kozak, Cn. A. Buchanan, Rev. Cn. C. Sang, 

Rev. B. Rauen Sciaino, J. Gloster, Bishop S. French, J. Rodriguez (photo).

The Reparations Commission of the Episcopal Diocese of New Jersey, co-chaired by Canon Annette Buchanan and Canon Barbie Okamoto Bach, is actively making the case for reparations in the Garden State.
        In March the Commission organized its second Stations of Reparations, a Lenten service of repentance, which was hosted by St. Augustine's Episcopal Church, Asbury Park on Saturday March 16, 2024. Modelled on the traditional Stations of the Cross, the service focused on the Post-Civil War history of systemic racism in the diocese. The first Stations service, held in 2023, was the inspiration for the recent Province II collaborative service of repentance for slavery in which the Diocese of New Jersey was a participant. The March St. Augustine’s service featured testimony from members of Monmouth County Episcopal churches including Charles ​Hughes of St. Thomas’ Episcopal Church, Red Bank, Rev. Chase Danford of Trinity Episcopal Church, Asbury Park, and ​Linda Shomo of St. Augustine's Episcopal Church, Asbury Park, as well as testimony about the general history of racism in the diocese based on Commission research. The service was well attended, with dozens of churches from the diocese represented among the participants. The Commission is planning additional future services in other parts of the diocese.

Figure 2: Stations of Reparations Service, St. Augustine's Episcopal Church, Asbury Park, NJ, 

March 16, 2024 (Photo by Jolyon Pruszinski).

        On April 25, 2024, the Commission organized an educational reparations webinar, sixth in the "Journey Toward Reparations" series, subtitled “New Jersey's Opportunity to Learn from New York & California.” Guest speakers included New York State Senator James Sanders, Jr., the Reverend Charles Boyer of Greater Mt. Zion A.M.E. Church in Trenton, and the Reverend Dr. Darrell Armstrong of Shiloh Baptist Church in Trenton. The panel was moderated by the Reverend Charles Wynder, Jr., Dean of the Chapel at St. Paul’s School, Concord, NH. Co-sponsored by New Jersey Faith Allies for Reparations, a coalition of thirty-four  faith and social justice organizations with the single goal of convincing legislators to pass bills A602/S3164 to establish a state task force to study the case for reparative justice for the lasting harms of slavery, the webinar provided an excellent chance to hear from those who have been on the front lines of advocacy for reparations in state settings.
        Commission historian, Jolyon Pruszinski, Ph.D., preached at St. Luke’s Episcopal Church in Ewing, New Jersey for their April 28 Anti-Racism event sponsored by the St. Luke’s Black Lives Matter committee. He and co-convener Cn. Barbie Bach presented after the service to a packed room on the historic connection between Episcopalians/Anglicans in New Jersey and slavery and racism, as well as ongoing effects in the Church, and the role of reparations in repairing, restoring, and making amends for the historic wrongs of slavery and racism.
        May 23^rd saw organization of the New Jersey Faith Allies Lobby Day at the State House in Trenton. Reparations Commission members are critical leaders in this movement and the Lobby day included direct engagement with over 20 individual legislators. Lobby day was followed quickly by a Rally Day on June 6^th in front of the State House Annex. Participants urged New Jersey legislators to take action on the aforementioned task-force bills. Co-sponsors of the Rally Day included the League of Women Voters of New Jersey, the New Jersey Institute for Social Justice (NJISJ), the People's Organization for Progress, Asian American Pacific Islanders (AAPI) of New Jersey, and the Montclair Branch of the NAACP.

        The Commission retreat on June 8^th saw Commission members connecting with and learning from Alexizendria “Zena” Link of the Diocese of Western Massachusetts, who has been intimately involved in the creation and organization of the Episcopal Coalition for Racial Equity and Justice (https://episcopalcoalition.org). This new non-profit entity, set up by the Episcopal Church's 80th General Convention as a voluntary association “dedicated to the work of becoming the Beloved Community,” will serve as a hub for “facilitating… supporting, and networking efforts of Episcopal dioceses, parishes, organizations, and individuals for racial justice and equity.”[1] A Reparations Commission exhibit booth at the General Convention in June will highlight diocesan racial justice efforts and provide an opportunity to network with other diocese pursuing racial justice while we await full operationalization of the Episcopal Coalition for Racial Equity and Justice.
        Commission activities in research, education, and organizing are ongoing. These include efforts to uncover and share the history of congregations in the diocese, preservation of the oral histories of African American lay and clergy people, and solicitation of the needs of historically Black congregations in the diocese in support of near-future resource commitments for reparations. This summer be on the lookout for forthcoming information regarding an in-state pilgrimage connecting various historical sites with the Episcopal Church’s history of slavery and racism. The Commission would also be happy to visit your church to present, preach, or support your racism research and reparative initiatives. Please contact Canon Annette Buchanan (email), Canon Barbie O. Bach (email), or Dr. Jolyon Pruszinski (email) to make arrangements.
 
Jolyon G. R. Pruszinski, Ph.D.
Reparations Commission Research Historian

Episcopal Diocese of New Jersey

[1] https://episcopalcoalition.org/about.

VIDEO: Stations of Reparations Service, St. Augustine's Asbury Park, NJ March 16, 2024

This is a Zoom video recording of the second annual "Stations of Reparations" Lenten service of repentance, sponsored by the Reparations Commission of the Episcopal Diocese of New Jersey, and hosted by St. Augustine's Episcopal Church, Asbury Park on Saturday March 16, 2024. The service focused on the Post-Civil War history of systemic racism in the diocese and featured testimony from members of Monmouth County Episcopal churches including Charles ​Hughes of St. Thomas' Episcopal Church, Red Bank, Rev. Chase Danford of Trinity Episcopal Church, Asbury Park, and ​Linda Shomo of St. Augustine's Episcopal Church, Asbury Park, as well as testimony about the general history of racism in the diocese from Commission historian Jolyon Pruszinski.

Episcopal Sympathy for the KKK in New Jersey: Initial Observations

The Ku Klux Klan, courtesy Wikimedia Commons. 

Between World War I and World War II many New Jersey residents became enamored of, sympathized with, and participated in a resurgent Ku Klux Klan. While exact membership and numbers are difficult to ascertain (as all Klan researchers acknowledge),[1] there is significant evidence of Episcopalian cooperation with and sympathy for the organization in the state.

After the racist film Birth of a Nation was released in 1915, spinning the myth of an unjust Civil war and Reconstruction, and casting the Ku Klux Klan as the noble defender of the South, several individuals were inspired to reinvigorate the Klan. This movement hit New Jersey in earnest around 1920, and the Klan grew dramatically there for the next several years. 

 

Conjectural Episcopal Involvement

Hundreds of thousands of residents of New Jersey either formally joined, collaborated, or sympathized with the Klan. Though detailed documentation is sparse, in many municipalities the sheer number of participants in Klan rallies and events suggests the likelihood of some Episcopalian involvement.

            For instance, “in Flemington, it was common for the Klan to have as many as 800 marchers in full regalia in parades on Main Street.”[2] As it was such a small town, it is very likely that some Episcopalians participated. Similarly, the Klan was so popular in Red Bank that there had to be Episcopalians involved: 

In March 1925… the Red Bank Business Men’s Association decided to hold a “popularity contest” for local organizations… the month-long contest ended with the fire department in first place with 100,286 votes, followed by the Klan with 76,845. The Knights of Columbus and the Ladies’ Hebrew Society came in third and fourth, respectively.[3]

At this time, “the Rutgers Klan attracted a sizable number of New Brunswick’s white, native-born, protestant community. The Daily Home News estimated that nearly 500 members attended the group’s first outdoor meeting.”[4] This would certainly have included some New Brunswick Episcopalians.[5] Also during this period Bernardsville News reporting suggested that the overwhelming “majority” of residents, numbering in the many thousands, in the vicinity of “Basking Ridge, Bernardsville, Liberty Corner, Millington, Far Hills, Bedminster and Peapack-Gladstone”[6] joined a Klan Easter Sunrise Service on April 17, 1927 at Sunset Hill in Somerset County. As there was a very great density of Episcopal Churches in this area it would seem likely that at least some of the participants were Episcopalian.[7] And in another instance of likely association, The Rev. Paul Fenton of St. Luke’s, Metuchen was reported as having conspicuously attended the funeral of likely Klan member Edwin Smith,[8] along with many attendees who came robed in Klan garb and who performed various Klan ceremonies during the funeral.[9]

 

Episcopal Collaboration 

But beyond conjectural involvement, there is evidence of actual Episcopal involvement and collaboration with the Klan as well. In 1925 the Ministers Association of Plainfield, New Jersey, which included priests from Grace (Episcopal) Church, Plainfield,[10] collaborated with the Klan on efforts to curb showings of Sunday movies.[11] In 1924 the Civic Church League, a pan-Protestant organization of Asbury Park, worked hand-in-glove with the Klan to attempt to discredit the mayor over an alleged indiscretion at a party.[12] “There seemed to be close coordination between the pronouncements of the Klan and Asbury Park clergy, as the ‘orgy’ was simultaneously damned from Protestant pulpits across the city.”[13] New Jersey historian Walter Greason believes that Episcopal clergy were intimately involved.[14] But regardless of whether that was so, as one of the main Protestant churches in town, it is likely that some parishioners at least from Trinity Church, Asbury Park, the largest White Episcopal congregation, were involved in these actions of the Civic Church League. In 1925 priest at the Episcopal Church of the Ascension, Bloomfield was openly supportive of the Klan,[15] and during this period “every white church” in Atlantic City hosted Klan rallies.[16] This would include the Episcopal congregations at the time: St. James’ Church, Church of the Ascension, All Saints’ Church, and possibly the Good Shepherd Mission.

Episcopal-affiliated politicians cooperated with the Klan as well. T. Frank Appleby of Asbury Park, a Republican Congressman from a New Jersey Episcopalian family,[17] openly accepted the political support of the Klan during his campaigns.[18] Even more directly, Basil Bruno, a politician from Long Branch, New Jersey with some Episcopal affiliation,[19] “introduced the Klan’s ‘Bible in Schools’ legislation” in the New Jersey General Assembly.[20]

 

Episcopal Sympathy

            More than overt links to the organization, however, it is clear that New Jersey Episcopalians during this period sympathized with the Klan and with many of its stated beliefs.

            In 1926, renowned women’s health advocate, and Episcopalian, Margaret Sanger spoke at a KKK meeting at the Klan compound in Elkwood Park, Wall Township.[21] “While there is no evidence that she held membership in the Klan, she embraced some of the tenets of the eugenics movement, including ideas on who should and should not reproduce.”[22]

            Woodrow Wilson, now well known for his persistent racism[23] and embrace of the racist “Birth of a Nation” ideology,[24] worshipped at times at St. James, Long Branch, a fact which was long-celebrated by the parish in its accounts of its history.[25] Long Branch was a hotbed of Klan activity in the 1920s, and it does not seem accidental that St. James, Long Branch is one of the Episcopal buildings in the state that was decorated with swastika tiles for decades after that period.[26] Similar tiles still adorn the primary meeting space at the Diocese of New Jersey headquarters in Trenton, New Jersey.[27]

            Elsewhere “down the shore,” interviews with Asbury Park residents[28] suggest that Trinity, Asbury Park fell into decline in the mid-20^th century, following the local disintegration of the Klan, in part, as a result of its racist attitudes, only to be rescued and revived by the gay community in the 1970s and 1980s: “Black Asbury Parkers built their own Episcopal Church on the other side of town because of the segregation of Trinity [Episcopal] and the church’s refusal to allow Black congregants. As a result, that church flourished while Trinity foundered.”[29] This development fits the pattern of “White flight” racism that led to decline in many historically White urban Episcopal churches in New Jersey, as is being documented by the Diocese of New Jersey Racial Justice Review.[30] Refusal to live alongside, let alone worship with, Black Christians was commonplace among White Episcopalians in the mid-20^th century.

            That “Klan adjacent” White racism was a typical feature of Episcopal leadership of the diocese in the 20^th century can be seen in a number of ways. Nelson Burr, the celebrated church historian[31] who served regularly on the Standing Committee of the Diocese of New Jersey, seems to have held reactionary views.[32] 

To his mind, influxes of non-Anglo “stock,” as he called it, into the state represented an obstacle to the growth and success of the diocese. He was joined in this opinion by fellow prolific historian Walter Herbert Stowe, who served for concurrent decades as a priest in the Diocese of New Jersey and as the editor of the Historical Magazine of the Protestant Episcopal Church.[33]

 Stowe actually allowed the publishing of Klan sympathetic articles in HMPEC during his tenure as editor.[34] Moreover,

it is hard to think of Bishop Banyard [himself] as anything other than reactionary as well when he is best remembered in the diocesan bicentennial history by David R. King[35] as having railed against what Banyard called “ultra-liberal extremism, the aberrations, the actions, behavior and questionable pronouncements of our Clergy and lay leaders on the National, Diocesan and local levels.”[36]

Banyard was instrumental in promoting the “White flight” mission of the diocese during this time, which prioritized mission support for White suburban churches and shifted funding away from urban churches. The process of funding the building of Christ the King, Levittown (now Willingboro) involved both pulling funds from Black churches,[37] and excited collaboration with Levitt corporation developers, whose recent development across the river in Pennsylvania was the location of highly publicized KKK cross-burnings to keep out potential Black residents.[38] Reporting on these events was widespread at the time, and diocesan officials had to know that they were active participants in what was clearly a Klan-enforced, racially segregated development. Moreover, “Rev. Dr. William Ridgeway, the long-serving priest of St. Wilfrid’s, Camden was publicly and openly Nazi-sympathetic” and hosted Nazi-sympathetic speakers.[39]

Aífe Murray, who conducted interviews in the Hillsdale, New Jersey region,[40] summed up some of the dynamics that led to Klan affiliation as follows: “It has been said that the Pascack Valley did not like Catholics and some, to get ahead professionally and avoid a consumer boycott, joined the town’s Episcopal Church. Others took it a notch up and joined the Klan.” It would appear that in the imagination of those involved, that the Episcopal Church was similar enough in terms of associations and appearances that it could be considered just a step removed from the Klan on a spectrum of social affiliations.

 

The Overall Picture

The evidence suggests that overt support of, or membership in, the Klan among Episcopalians in New Jersey was more modest than among, say, Methodists, though, as we have seen, it appears that there is solid evidence to suggest sympathy with many of the Klan’s perspectives and attitudes among Episcopalians. The White members of the (mostly White) Episcopal Church, not only generally viewed their church as a White church essentially by and for those of British heritage,[41] but also shared many of the Klan’s racist views. As stated by Bilby and Ziegler, anti-immigrant anxieties, anti-Black racist beliefs, and affinities for eugenic ideology “were quite common at the time, even in progressive and academic circles” and “aligned with the Klan’s views.”[42]

Where Episcopalians likely most dramatically took exception was over the vaudevillian antics, populist fervor, and vigilante rhetoric that typified the Klan public persona.[43] It was a similar division over emotive style and approach to decorum that produced the Anglican-Methodist split, and can perhaps partly explain why the Klan was clearly more openly popular with Methodists than Episcopalians. Nevertheless, Episcopalians in many parts of the Garden State sympathized with, collaborated with, and likely participated in the Ku Klux Klan.[44] Even after overt support for the Klan had waned in New Jersey,[45] many Episcopalians continued to hold racist beliefs similar to those espoused by the Klan, and failed to remove racist symbolism from diocesan and parish buildings that continued to intimidate non-White visitors.[46] Unfortunately, outright, wholesale rejection of racist Klan ideology still cannot be said to be universal among Episcopalians in New Jersey.[47]

            

Jolyon G. R. Pruszinski, Ph.D.

Reparations Commission Research Historian

Episcopal Diocese of New Jersey

---

[1] The organization was very secretive, almost all internal records have been destroyed, and the Klan’s own public press releases were notoriously inaccurate and exaggerated.

[2] David Cochran, “When the KKK Came to Blawenburg,” Tales of Blawenburg (April 1, 2019): https://www.blawenburgtales.com/post/16-when-the-kkk-came-to-blawenburg; See also Elaine Buck and Beverly Mills, If These Stones Could Talk (Lambertville, NJ: Wild River Books, 2018), 259.

[3] Joseph G. Bilby and Harry Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey (Charleston, SC: The History Press, 2019), 80-81.

[4] “Rutgers Klan No. 44” at Rutgers’ Scarlet & Black Digital Archive: https://scarletandblack.rutgers.edu/archive/exhibits/show/klan/rutgers.

[5] Especially since the Klan made such a public point of its work to bring to justice those responsible for the murder of Rev. Edward Wheeler Hall, Episcopal priest of St. John the Evangelist, New Brunswick. Bilby and Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey, 32.

[6] Bilby and Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey, 99.

[7] Episcopal churches in the area at the time, according to the records of the Diocese of New Jersey Convention Journal of 1926, included St. John’s-on-the-Mountain, Bernardsville, St. Bernard’s, Bernardsville, St. Mark’s Chapel, Basking Ridge, Far Hills Mission, and St. Luke’s, Gladstone.

[8] Even though he was not officiating, and even though Smith does not appear to have been a member of his church.

[9] Metuchen Recorder, March 7, 1924; Tyreen A. Reuter, “African-Americans and the Ku Klux Klan in 1920s Metuchen,” Metuchen-Edison Historical Society (2000), 35-37: http://metuchen-edisonhistsoc.org/resources/MetuchenKlan-for+website.pdf. 

[10] Then a very large and wealthy Episcopal parish.

[11] David M. Chalmers, Hooded Americanism: The History of the Ku Klux Klan (Durham, NC: Buke University Press, 1981), 248.

[12] Bilby and Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey, 62-63; Chalmers, Hooded Americanism, 247-248; Walter Greason,Suburban Erasure: How the Suburbs Ended the Civil Rights Movement in New Jersey (Madison, NJ: Fairleigh Dickinson University Press, 2013), 96; Donna Troppoli, “The Invisible Boardwalk Empire: The Ku Klux Klan in Monmouth County During the 1920s,” Garden State Legacy 28 (2015):9; Linda Gordon, The Second Coming of the KKK:The Ku Klux Klan of the 1920s and the American Political Tradition (New York: Liveright, 2017), 86.

[13] Bilby and Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey, 63.

[14] Though it has been difficult to confirm that explicitly. Greason, (Suburban Erasure, 96).

[15] Chalmers, Hooded Americanism), 248. As a result, his vestry removed him from his post. The Rev. Ellis Parry (also spelled “Perry”), had a very short tenure as rector, being received into the diocese and installed in Bloomfield in 1924 as indicated by the Diocese of Newark Convention Journal of 1925 (p. 21), and having been replaced by the following year by the Rev. G. Warheld Hobbs (priest in charge) according to the Diocesan Convention Journal of 1926 (p. 20). The Convention Journals do not mention anything about the affair, which was reported in 1925 in the March 25^th edition of the New York Times (https://www.nytimes.com/1925/03/25/archives/denies-split-over-klan-but-bloomfield-minister-refusing-to-quit.html).

[16] In 1924. Graham Russell Gao Hodges, Black New Jersey: 1664 to the Present Day (New Brunswick, NJ: Rutgers University Press, 2019), 166, and the Baltimore Afro-American, National Edition, May 23, 1924. 

[17] “Appleby Family,” Proceedings of the New Jersey Historical Society 13.1 (1928): 116-117.

[18] Troppoli, “The Invisible Boardwalk Empire,” 9.

[19] Rev. Herbert L. Linley, rector of St. James, Long Branch did his funeral, as reported in the Red Bank Register, March 24, 1955. See also https://www.findagrave.com/memorial/88022162/basil-b_-bruno. 

[20] Bilby and Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey, 96-97.

[21] Bilby and Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey, 92-93; Gordon, The Second Coming of the KKK, 56, 114-15)

[22] Bilby and Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey, 92.

[23] See, for example, Dylan Matthews, “Woodrow Wilson was extremely racist—even by the standards of his time,” Vox (November 20, 2015): https://www.vox.com/policy-and-politics/2015/11/20/9766896/woodrow-wilson-racist. 

[24] Bilby and Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey, 149.

[25] David R. King, Forward with Christ: A Bicentennial Historical Book (Trenton, NJ: The Diocesan Bicentennial Committee, 1985), 96.

[26] More research into the history of these tiles at St. James is needed, but they likely date to the first half of the 20^th century, and their recent presence has been confirmed by multiple members of the diocesan Reparations Commission.

[27] The Reparations Commission has requested their removal, and their removal has been promised, but as of over a year after the initial request the swastika tiles have still not all been removed.

[28] Conducted by Katherine Ritter,  “Greetings from the Anthropocene: queer ecologies of Asbury Park, New Jersey,” (PhD diss., Ohio State University, 2003), 126-128.

[29] Ritter,  “Greetings from the Anthropocene, 126.

[30] See Jolyon G. R. Pruszinski, “‘White Flight’ and Mission in the Diocese of New Jersey,” DNJRJR (October 1, 2024): https://dionj-racialjusticereview.blogspot.com/2024/10/white-flight-and-mission-in-diocese-of.html; and Jolyon G. R. Pruszinski, “Christ the King, Levittown: An Example of the ‘White Flight’ mission,” DNJRJR (October 8, 2024):  https://dionj-racialjusticereview.blogspot.com/2024/10/christ-king-levittown-example-of-white.html.

[31] For whom the Historical Society of the Episcopal Church names one of their annual prizes, who served on its Board for many years, and who was a prolific historian writing, among other texts, The Anglican Church in New Jersey (Philadelphia: The Church Historical Society, 1954). For a review that considers his inadequate treatment of slavery and racism see Jolyon G. R. Pruszinski, “REVIEW: The Anglican Church in New Jersey, by Nelson R. Burr (1954),” DNJRJR (November 20, 2023): https://dionj-racialjusticereview.blogspot.com/2023/11/review-anglican-church-in-new-jersey-by.html. 

[32] From Pruszinski, “‘White Flight’ and Mission in the Diocese of New Jersey,” DNJRJR (October 1, 2024): https://dionj-racialjusticereview.blogspot.com/2024/10/white-flight-and-mission-in-diocese-of.html: “He was not the only one in the leadership of the diocese. When the official public documents of your institution specifically deny being reactionary (see The Journal of the 176^th Annual Convention of the Church in the Diocese of New Jersey, 152), it means they are addressing the appearance of being reactionary.” 

[33] Pruszinski, “‘White Flight’ and Mission in the Diocese of New Jersey,” DNJRJR (October 1, 2024): https://dionj-racialjusticereview.blogspot.com/2024/10/white-flight-and-mission-in-diocese-of.html, who draws on the following sources for these conclusions: Re: Burr, see Work Projects Administration, Inventory of the Church Archives of New Jersey: Protestant Episcopal, 63. Stowe voices a number of concerns of this kind in Walter Herbert Stowe, “Immigration and the Growth of the Episcopal Church,” HMPEC 11 (1942): 330-61. While Burr was publishing with the WPA on New Jersey, it is hard to know how much he influenced the work generally, or how much his perspective was simply typical among the researchers. For example, someone (probably not Burr) working on the WPA New Jersey material at this time, as described in Bilby and Ziegler (The Rise and Fall of the Ku Klux Klan in New Jersey, 150), wrote that citizens of mixed-race Gouldtown, New Jersey “refuse to accept a Negro status but cannot be classified as whites.” See also the Federal Writers’ Project, New Jersey: A Guide to Its Present and Past (New York: Viking, 1939), 637. Bilby and Ziegler see this as evidence of racist concerns over “mongrelization.”

[34] He edited the journal from 1950-1961, and publishing, for instance, H. Peers Brewer “The Protestant Episcopal Freedman’s Commission, 1865-1878,” HMPEC 26.4 (1957): 361-81, who stated that “Klan attacks were not without justification,” here p. 370.

[35] King, Forward with Christ, 10).

[36] Pruszinski, “‘White Flight’ and Mission in the Diocese of New Jersey,” DNJRJR (October 1, 2024): https://dionj-racialjusticereview.blogspot.com/2024/10/white-flight-and-mission-in-diocese-of.html.

[37] Most, significantly, St. Monica’s in Trenton. See Pruszinski, “Christ the King, Levittown: An Example of the ‘White Flight’ mission,” DNJRJR (October 8, 2024):  https://dionj-racialjusticereview.blogspot.com/2024/10/christ-king-levittown-example-of-white.html.

[38] See Pruszinski, “Christ the King, Levittown: An Example of the ‘White Flight’ mission,” DNJRJR (October 8, 2024):  https://dionj-racialjusticereview.blogspot.com/2024/10/christ-king-levittown-example-of-white.html: When the first Black family moved in to the Levittown across the river in Pennsylvania in 1957, the neighbors called in the Ku Klux Klan to organize the protest and local police did not stop it (even as it included cross burning and rock throwing). This was all well reported and the racialized nature of Levitt developments was well known. See Jerry Jonas, “60 Years Later, the Levittown Shame That Still Lingers,” Bucks County Courier Times (August 12, 2017).

[39] See Jolyon G. R. Pruszinski, “Rev. Dr. William Ridgeway, Nazi Sympathizer and Priest of St. Wilfrid’s, Camden (1930-1962),” DNJRJR (January 25, 2024): https://dionj-racialjusticereview.blogspot.com/2024/01/rev-dr-william-ridgeway-nazi.html, and Stephanie Fanjul, “St. Wilfrid’s Church: Fragments of the Soul of an Urban Church,” Capstone Project (2019), MSS held at Rubenstein Library, Duke University, and https://hdl.handle.net/10161/18575.”

[40] Aífe Murray, “The Ku Klux Klan at Home in Hillsdale,” New Jersey Studies 3.2 (2017): 210, http://dx.doi.org/10.14713/njs.v3i2.87.

[41] There were, of course, exceptions to this, but it was the prevailing attitude.

[42] Bilby and Ziegler, The Rise and Fall of the Ku Klux Klan in New Jersey, 92.

[43] To use a modern idiom, it seems that the main reason Episcopalians usually did not overtly support the Klan is that the Klan was “saying the quiet part out loud.” It seems less to have been an issue of content, and more one of style, or decorum. 

[44] If anything, this cursory summary of readily available documentation suggests the necessity of further, more detailed, research into the available archival print-news records available, cross-checked against parish and diocesan records to better determine the scope of Episcopal involvement in the Klan. Local churches must look carefully into this history and reckon with it. Some places to start: research library accessible digitally archived newspaper searches on “Klan,” “Episcopal,” and “Jersey;” checking Somerset county cross-affiliations (including those noted in Buck & Mills, If These Stones Could Talk, 259-60, 276); checking Palmyra/Riverton area cross-affiliations as the Klan was active here, see e.g. https://rivertonhistory.com/2023/02/; checking all shore community cross-affiliations, especially from Atlantic City northward; examination of Rutgers University’s Bernard Bush Collection on the Klan (this will involve combing through their physical files).

[45] Many Episcopalians in New Jersey, at least ultimately, rejected the Klan (as shown by the election of Bishop Spong, who, before he was elected Bishop of Newark, was voted “enemy #1” by the Klan in the 1960s: https://chqdaily.com/2016/06/kkk-enemy-no-1-john-spong-returns-to-chautauqua-to-argue-jewish-origins-of-matthews-gospel/), but generally speaking, there has been a great deal of institutional toleration for racist beliefs.

[46] See Jolyon G. R. Pruszinski, “White Supremacist Symbols at the Diocesan Headquarters (1943-Present),” DNJRJR (March 5, 2024): https://dionj-racialjusticereview.blogspot.com/2024/03/white-supremacist-symbols-at-diocesan.html. 

[47] As is clear from Bishop French’s message in the first issue of Good News in the Garden State following the January 2025 presidential inauguration in which she indicates her awareness that many Episcopalians in the diocese are happy about the initial executive orders: “some feel relief at clear and decisive actions.” Sally French, “The Bishop’s Corner,” Good News in the Garden State (January 31, 2025): https://mailchi.mp/dioceseofnj/good-news-in-the-garden-state-january-31-11259010?fbclid=IwY2xjawINvq5leHRuA2FlbQIxMAABHexPgqqQky4dm9v_STx1CPA5Aw2tSULoGewEoBvQTtfmSXOY-ifixp789Q_aem_nBUcEFVC8ZwCHXrIgDUQXQ. 

All Parochial Giving (1891-1900) to the “Home Missions to Colored People” in the Diocese of New Jersey

The “Home Mission to Colored People” was founded under the name “Freedman’s Commission,” by the General Convention of the Episcopal Church in 1865 to aid in the education of newly emancipated Black people in the South. It was renamed the “Home Mission to Colored People” in 1868, and then folded into the Board of Missions in 1878, ceasing to be its own separately operating commission. Below is listed the raw data for the churches in the Diocese of New Jersey that gave to these domestic “Missions” reported between 1891 and 1900. This data is culled from the annual parochial reports published in diocesan convention journals during that time. You will find it far easier to search through this culled material than to search through the publicly available digital scans of diocesan journals directly. Perusing this data will allow you to follow leads from the diocesan journal reporting data more efficiently. Though the racial nomenclature employed in the original documentation is no longer acceptable in modern usage, the original wording of the text is preserved here for the sake of historical accuracy.

Nota bene: During this period the Woman’s Auxiliary to the Board of Missions did fundraising for various initiatives and reports those donations separately, however it is unclear to what degree individual parishes included donations to the Woman’s Auxiliary earmarked for “Home Missions to Colored People” in their parochial reports, and when they did, how (there is certainly overlap at times). As such, some of the fund data included here may be included in the Woman’s Auxiliary numbers as well, which are not noted here. 

 

A parochial report of (particularly generous) giving to the HMCP from St. Paul's, Camden
(2.4% of total parochial expenditures in 1899)

 

1891 Convention Journal[1]

Trinity, Asbury Park, for “missions to colored people, $35.00” 

St. Stephen’s, (Willingboro) Beverly, for “missions to colored people, $9.38” 

St. Andrew’s, Bridgeton, for “missions to colored people, $19.00”

St. Mary’s, Burlington, for “missions to colored people, $6.00”

St.. Barnabas,’ Burlington, for “missions to colored people, $2.00” 

St. Paul’s, Camden, for “missions to colored people, $126.45” 

St. John’s, Camden, for “Missions to colored people, $5.00” 

St. Barnabas,’ Camden, for “Missions to colored people, $20.00” 

St. Peter’s, Clarksboro, for “missions to colored people, $8.00” 

St. John’s, Elizabeth, for “missions to colored people, $141.25” 

Grace Church, Elizabeth, for “missions to colored people, $3.50” 

Christ Church, Elizabeth, for “missions to colored people, $24.55” 

Trinity Church, Elizabeth, for “missions to colored people, $28.00” 

Trinity Church, Fairview, for “missions to colored people, $26.50” 

Grace Church, Haddonfield, for “missions to colored people, $5.00” 

Grace Church, Merchantville, for “missions to colored people, $7.00” 

Trinity, Moorestown, for “missions to colored people, $85.00”

St. Andrew’s, Mount Holly, for “missions to colored people, $14.38” 

Trinity, Mount Holly, for “missions to colored people, $52.36” 

Holy Cross, N. Plainfield, for “missions to colored people, $61.00” 

Grace Church, Plainfield, for “missions to colored people, $25.00” 

Memorial Chapel, Riverside for “missions to colored people, $16.50” 

Christ Church, Riverton for “missions to colored people, $99.26” 

St. John’s, Salem, for “missions to colored people, $35.35” 

Shedakers Mission, for “Missions to colored people, $7.50” 

Christ Church, South Amboy, for “missions to colored people, $69.76” 

Trinity, Swedesboro, for “missions to colored people, $80.35” 

Christ Church, Trenton, for “missions to colored people, $5.00” 

TOTAL: “PAROCHIAL EXPENDITURES… Missions to Colored People… $998.09” 

OUT OF “TOTAL FOR ALL OBJECTS… $271,350.90” (0.36%)

 

1892 Convention Journal[2]

Trinity, Asbury Park, for “missions to colored people, $34.00” 

St. John’s Avon-By-The-Sea, “$28.49... for colored people.”

St. Stephen’s Church, Beverly, for “missions to colored people, $22.04” 

St. Mary’s Church, Burlington, for “missions to colored people, $7.00” 

St. Barnabas’ Church, Burlington, for “missions to colored people, $2.00” 

St. Paul’s Church, Camden, for “missions to colored people, $123.56” 

St. John’s Church, Camden, for “missions to colored people, $12.68” 

St. Peter’s Church, Berkeley, Clarksboro, for “missions to colored people, $10.00” 

St. John’s Church, Elizabeth, for “missions to colored people, $149.96

Grace Church, Elizabeth, for “missions to colored people, $5.30” 

Christ Church, Elizabeth, for “missions to colored people, $15.00” 

Trinity Church, Elizabeth, for “missions to colored people, $831.16”*

St. Peter’s Church, Freehold, for “missions to colored people, $8.00” 

Grace Church, Merchantville, for “missions to colored people (boxes, &c.), $51.50” 

Trinity Church, Moorestown, for “missions to colored people, $37.50” 

St. Andrew’s Church, Mount Holly, for “missions to colored people, $16.56” 

Trinity Church, Mount Holly, for “missions to colored people, $80.00” 

Holy Cross, N. Plainfield, for “missions to colored people, $24.00” 

St. James’ Church, Piscataway, for “missions to colored people, $50.00”** 

Grace Church, Plainfield, for “missions to colored people, $25.00” 

St. John’s Church, Salem, for “missions to colored people, $30.74” 

Christ Church, South Amboy, for “missions to colored people, $49.27” 

Trinity Church, Swedesboro, for “missions to colored people (1 box), $30.00” 

Trinity Church, Trenton, for “missions to colored people, $36.50” 

TOTAL “PAROCHIAL EXPENDITURES… Missions to Colored People… $897.82” 

OUT OF “TOTAL FOR ALL OBJECTS… $310,655.96” (0.28%)

 

* This is a typographical error, as shown by the total of all parochial giving.

** Given through the Woman’s Auxiliary.

 

1893 Convention Journal[3]

Trinity Church, Asbury Park, for “missions to colored people, $80.00” 

St. Stephen’s Church, Beverly, for “missions to colored people, $13.98” 

St. Paul’s Church, Bound Brook, for “missions to colored people, $10.00” 

St. Mary’s Church, Burlington, for “missions to colored people, $12.00” 

Chapel of the Holy Innocents, Burlington for “box for colored orphans, $20.00”

St. Barnabas’ Church, Burlington, for “missions to colored people, $2.00” 

St. Paul’s Church, Camden, for “missions to colored people, $131.66” 

St. Peter’s Church, Berkeley, Clarksboro, for “missions to colored people, $10.00” 

St. John’s Church, Elizabeth, for “missions to colored people, $94.57” 

Grace Church, Elizabeth, for “missions to colored people, $5.00” 

Trinity Church, Elizabeth, for “missions to colored people, $51.00” 

St. Stephen’s, Florence, giving “for freedmen, $10.00”

St. Peter’s Church, Freehold, for “missions to colored people, $6.00” 

Grace Church, Merchantsville, for “missions to colored people, $5.00” 

Trinity Church, Moorestown, for “missions to colored people, $42.00” 

St. Andrew’s Church, Mount Holly, for “missions to colored people, $18.00” 

Trinity Church, Mount Holly, for “missions to colored people, $60.00” 

Holy Cross, N. Plainfield, for “missions to colored people, $95.50” 

St. James’ Church, Piscataway, for “missions to colored people, $30.00” 

Grace Church, Piscataway, for “missions to colored people, $25.00” 

Trinity Church, Princeton, for “missions to colored people” 

Trinity Church, Red Bank, for “missions to colored people, $25.00” 

St. John’s Church, Salem, for “missions to colored people, $31.10” 

Christ Church, South Amboy, for “missions to colored people, $55.47” 

Trinity Church, Swedesboro, for “missions to colored people, $25.00” 

St. Michael’s Church, Trenton, for “missions to colored people, $25.00” 

Trinity Church, Trenton, for “missions to colored people, $45.00” 

TOTAL “PAROCHIAL EXPENDITURES… Missions to Colored People… $888.62” 

OUT OF “TOTAL FOR ALL OBJECTS… $252,297.65” (0.35%)

 

1894 Convention Journal[4]

Trinity Church, Asbury Park, for “missions to colored people (boxes), $35.00” 

St. Stephen’s Church, Beverly, for “missions to colored people, $136.75” 

St. Mary’s Church, Burlington, for “missions to colored people, $47” 

St. Barnabas’ Church, Burlington, for “missions to colored people, $3”

St. Paul’s Church, Camden, for “missions to colored people, $130” 

St. John’s Church, Elizabeth, for “missions to colored people, $85.69” 

Grace Church, Elizabeth, for “missions to colored people, $6.50” 

Christ Church, Elizabeth, for “missions to colored people, $34.90” 

Trinity Church, Elizabeth, for “missions to colored people, $54” 

St. Peter’s Church, Freehold, for “missions to colored people, $7.11” 

All Saints’ Memorial, Lakewood, for “missions to colored people, $17.90” 

Grace Church, Merchantsville, for “missions to colored people, $4.72” 

Christ Church, Middletown, for “missions to colored people, $4.00” 

Trinity Church, Moorestown, for “missions to colored people, $93.77” 

St. Andrew’s Church, Mount Holly, for “missions to colored people, $13.50” 

Trinity Church, Mount Holly, for “missions to colored people, $41.20” 

Holy Cross, N. Plainfield, for “missions to colored people, $178.89” 

St. James’ Church, Piscataway, for “missions to colored people, $15.00” 

Grace Church, Plainfield, for “missions to colored people, $158.15” 

Christ Church, Riverton, for “missions to colored people, $12.50” 

St. John’s Church, Salem, for “missions to colored people, $26.75” 

Christ Church, South Amboy, for “missions to colored people, $7.26”*

Trinity Church, Swedesboro, for “missions to colored people, $5.00” 

St. Michael’s Church, Trenton, for “missions to colored people, $30.00” 

TOTAL “PAROCHIAL EXPENDITURES… Missions to Colored People… $1,333.39” 

OUT OF “TOTAL FOR ALL OBJECTS… $269,628.24” (0.49%)

 

* The 1894 Christ Church, South Amboy parochial report also concludes by saying: “The Woman’s Auxiliary has also sent a box worth $58.00 to the sufferers amongst the colored people by the storms in the South.”

 

1895 Convention Journal[5]

Trinity Church, Asbury Park, for “missions to colored people, $3.75” 

St. Stephen’s Church, Beverly, for “missions to colored people, $101.60” 

St. Mary’s Church, Burlington, for “missions to colored people, $12.00” 

St. Barnabas’ Church, Burlington, for “missions to colored people, $1.00”

St. Paul’s Church, Camden, for “missions to colored people, $122.44” 

St. Peter’s, Berkeley, Clarksboro, for “missions to colored people, $8.00” 

Grace Church, Crosswicks, for “missions to colored people, $2.11” 

Holy Innocents’ Church, Dunellen, for “missions to colored people, $48.00” 

St. John’s Church, Elizabeth, for “missions to colored people, $80.00” 

Grace Church, Elizabeth, for “missions to colored people, $4.50” 

Christ Church, Elizabeth, for “missions to colored people, $8.50” 

Trinity Church, Elizabeth, for “missions to colored people, $73.25” 

Trinity Church, Fairview, for “missions to colored people, value of box, $14.00” 

St. Mark’s, Hammonton, for “missions to colored people, $13.64” 

Trinity Church, Matawan, for “missions to colored people, $2.00” 

Grace Church, Merchantville, for “missions to colored people, $9.50” 

Christ Church, Middletown, for “missions to colored people, $5.50” 

Trinity Church, Moorestown, for “missions to colored people, $79.25” 

St. Andrew’s, Mount Holly, for “missions to colored people, $8.00” 

Trinity Church, Mount Holly, for “missions to colored people, $64.00” 

Christ Church, New Brunswick, for “missions to colored people, $14.20” 

Holy Cross, N. Plainfield, for “missions to colored people, $10.00” 

St. James Church, Piscataway, for “missions to colored people, $27.93” 

Grace Church, Plainfield, for “missions to colored people, $25.10” 

St. Peter’s, Rancocas, for “missions to colored people, value of box, $4.00”

Memorial Chapel, Riverside, for “missions to colored people, value of box, $8.00

Christ Church, Riverton, for “missions to colored people, $41.50” 

Trinity, Rocky Hill, for “missions to colored people, $1.00” 

St. John’s Church, Salem, for “missions to colored people, $40.51” 

St. Barnabas’ Church, Sand Hills, for “missions to colored people, $0.40” 

St. John’s Church, Sewaren, for “missions to colored people, $29.57” 

Our Redeemer, Shedakers, for “box for missions to colored people, $10.00

Christ Church, South Amboy, for “missions to colored people, $9.58” 

Good Shepherd, South Amboy, for “missions to colored people, $9.15”* 

Trinity Church, Swedesboro, for “missions to colored people, $4.50” 

St. Paul’s, Trenton, for “missions to colored people, $4.00” 

Christ Church, Trenton, for “missions to colored people, $4.50” 

Christ Church, Woodbury, for “missions to colored people, $5.80” 

TOTAL “PAROCHIAL EXPENDITURES… Missions to Colored People… $903.31” 

OUT OF “TOTAL FOR ALL OBJECTS… $306,271.97.” (0.29%)

 

* The figure reported for Chapel of the Good Shepherd, South Amboy is a lump sum including “Domestic, foreign, Indian” and HMCP.

 

1896 Convention Journal[6]

Trinity Church, Asbury Park, for “missions to colored people, $2.13” 

St. Stephen’s, Beverly, for “missions to colored people, $76.03” 

St. Paul’s, Bound Brook, for “missions to colored people, $3.00” 

St. Mary’s, Burlington, for “missions to colored people, $29.41” 

St. Barnabas,’ Burlington, for “missions to colored people, $2” 

St. Paul’s, Camden, for “missions to colored people, $143.00” 

St. John’s, Camden, for “missions to colored people, $100.00” 

Grace Church, Elizabeth, for “missions to colored people, $5.02” 

Christ Church, Elizabeth, for “missions to colored people, $30.87” 

St. Stephen’s, Florence, for “missions to colored people, $11.00” 

St. Mark’s, Hammonton, for “missions to colored people, $10.00” 

All Saints’ Memorial, Lakewood, for “missions to colored people, $68.50” 

St. Peter’s, Medford, for “missions to colored people, .50” 

Grace Church, Merchantsville, for “missions to colored people, $3.00” 

Christ Church, Middletown, for “missions to colored people, $4.00” 

Trinity Church, Moorestown, for “missions to colored people, $75.50” 

St. Andrew’s, Mount Holly, for “missions to colored people, $66.54” 

Trinity Church, Mount Holly, for “missions to colored people, $59.00” 

Christ Church, New Brunswick, for “missions to colored people, $25.18” 

Holy Cross, N. Plainfield, for “missions to colored people, $71.50” 

Redeemer, N. Plainfield, for “missions to colored people, $468.51” 

Grace Church, Pemberton, for “missions to colored people, $1.00” 

Grace Church, Plainfield, for “missions to colored people, $36.00” 

Heavenly Rest, Plainfield, for “missions to colored people, $5.00” 

St. Stephen’s, Plainfield, for “clothing for missions to colored people, value, $30.00” 

Trinity Church, Princeton, for “missions to colored people, $5.00” 

St. Paul’s, Rahway, for “missions to colored people, $6.25” 

Christ Church, Riverton, for “missions to colored people, $32.50” 

St. John’s, Salem, for “missions to colored people, $13.27” 

St. John’s, Sewaren, for “missions to colored people, $2.00” 

Christ Church, South Amboy, for “missions to colored people, $10.92” 

Doane Chapel, South Amboy, for “missions to colored people, $7.63”*

St. Paul’s, Trenton, for “missions to colored people, $3.00” 

Christ Church, Trenton, for “missions to colored people, $10” 

Trinity Church, Vincentown, for “missions to colored people, $3.00” 

Christ Church, Woodbury, for “missions to colored people, $4.50” 

TOTAL “PAROCHIAL EXPENDITURES… Missions to Colored People,… $1417.76” 

OUT OF “TOTAL FOR ALL OBJECTS… $274,412.96” (0.52%)

 

* The figure reported for Doane Memorial Chapel, South Amboy is a lump sum including “Domestic, foreign, India” and HMCP.

 

1897 Convention Journal[7]

Trinity Church, Asbury Park, for “missions to colored people, $9.00” 

St. Stephen’s, Beverly, for “missions to colored people, $52.80” 

St. Paul’s, Bound Brook, for “missions to colored people, $14.30” 

St. Mary’s, Burlington, for “missions to colored people, $7.00” 

St. Barnabas,’ Burlington, for “missions to colored people, $1.00” 

St. Paul’s, Camden, for “missions to colored people, $28.00” 

St. Peter’s, Berkeley/Clarksboro, for “missions to colored people, $7.00” 

Holy Innocents, Dunellen, for “missions to colored people, $60.20” 

St. John’s, Elizabeth, for “missions to colored people, $85.00” 

Grace Church, Elizabeth, for “missions to colored people, $3.00” 

Christ Church, Elizabeth, for “missions to colored people, $30.34” 

Trinity Church, Elizabeth, for “missions to colored people, $89.25” 

St. George’s, Helmetta, for “missions to colored people, $7.80” 

All Saints,’ Lakewood, for “missions to colored people, $12.00” 

St. Andrew’s, Lambertville, for “missions to colored people, $17.00” 

Grace Church, Merchantsville, for “missions to colored people… $71.00”* 

St. Luke’s, Metuchen, for “missions to colored people, $75” 

Christ Church, Middletown, for “missions to colored people, $2.50” 

Trinity Church, Moorestown, for “missions to colored people, $20.25” 

St. Andrew’s, Mount Holly, for “missions to colored people, $99.49” 

Trinity Church, Mount Holly, for “missions to colored people, $10.00” 

Christ Church, New Brunswick, for “missions to colored people, $22.96” 

Holy Cross, N. Plainfield, for “missions to colored people, $165.15” 

St. Peter’s, Perth Amboy, for “missions to colored people, $40.00” 

Grace Church, Plainfield, for “missions to colored people, $41.00” 

Memorial Chapel, Riverside, for “missions to colored people, $1.00” 

Christ Church, Riverton, for “missions to colored people, $32.50” 

St. John’s Chapel, Little Silver, for “missions to colored people, $3.00” 

St. John’s, Salem, for “missions to colored people, $14.00” 

St. John’s, Sewaren, for “missions to colored people, $3.54” 

Christ Church, South Amboy, for “missions to colored people, $57.15” 

St. Paul’s, Trenton, for “missions to colored people, $5.00” 

Christ Church, Trenton, for “missions to colored people, $2.63” 

Trinity Church, Vineland, for “missions to colored people, $7.50” 

TOTAL “PAROCHIAL EXPENDITURES… Missions to Colored People,… $1101.34” 

OUT OF “TOTAL FOR ALL OBJECTS… $279,829.24” (0.39%)

 

* “including value of boxes”

 

1898 Convention Journal[8]

St. Stephen’s, Beverly, for “missions to colored people, $52.02” 

St. Paul’s, Bound Brook, for “missions to colored people, $16.80” 

St. Andrew’s, Bridgeton, for “missions to colored people, $21.50” 

St. Mary’s, Burlington, for “missions to colored people, $5.00” 

S. Paul’s, Camden, for “missions to colored people, $127.58” 

St. John’s, Chews Landing, for “missions to colored people, $5.00” 

St. Peter’s, Berkeley Clarksboro, for “missions to colored people, $2.00” 

Holy Innocents’ Church, Dunellen, for “missions to colored people, $21.45” 

St. John’s Church, Elizabeth, for “missions to colored people, $160.00” 

Grace Church, Elizabeth, for “missions to colored people, $2.50” 

Trinity Church, Elizabeth, for “missions to colored people, $78.00” 

St. George’s, Helmetta, for “missions to colored people, $15.00” 

St. Mary’s, Keyport, for “missions to colored people, $3.34” 

All Saints,’ Lakewood, for “missions to colored people, $100.00” 

Grace Church, Merchantville, for “missions to colored people, $66.12” 

Trinity, Moorestown, for “missions to colored people, $56.34” 

St. Andrew’s, Mount Holly, for “missions to colored people, $56.40” 

Holy Cross, N. Plainfield, for “missions to colored people, $206.19” 

Redeemer, N. Plainfield, for “missions to colored people, $16.23”* 

St. Peter’s, Perth Amboy, for “missions to colored people, $60.00” 

Grace Church, Plainfield, for “missions to colored people, $25.00” 

Trinity, Princeton, for “missions to colored people, $16.53” 

Trinity, Red Bank, for “missions to colored people, $5.00” 

Christ Chapel, Riverton, for “missions to colored people, $27.50” 

Trinity, Rocky Hill, for “missions to colored people, $11.36” 

St. John’s, Salem, for “missions to colored people, $17.67” 

All Saints,’ (Fanwood) Scotch Plains, for “missions to colored people, $20.00” 

Christ Church, South Amboy, for “missions to colored people, $25.04” 

St. Paul’s, Trenton, for “missions to colored people, $21.00” 

Christ Church, Trenton, for “missions to colored people, $2.50” 

Trinity, Vineland, for “missions to colored people, $5.95” 

Christ Church, Woodbury, for “missions to colored people, $3.00” 

TOTAL “PAROCHIAL EXPENDITURES… Missions to Colored People,… $1380.86” 

OUT OF “TOTAL FOR ALL OBJECTS… $298,954.06” (0.46%)

 

* The Redeemer Church, North Plainfield also reports “The Woman’s Auxiliary sent out two boxes of garments during the past month. One to the colored mission under Rev. F. L. Guerry, Waverly Mills, S.C., valued at $113.50; the other to the Bishop Clarkson Memorial Hospital, Omaha, Neb., valued at $75.00.”

 

1899 Convention Journal[9]

St. Stephen’s, Beverly, for “missions to colored people, $9.74” 

St. Mary’s, Burlington, for “missions to colored people, $11.19” 

St . Barnabas,’ Burlington, for “missions to colored people, $2.00” 

St. Paul’s, Camden, for “missions to colored people, $329.18” 

Holy Innocents,’ Dunellen, for “missions to colored people, goods valued, $6.50” 

St. John’s, Elizabeth, for “missions to colored people, $142.89” 

Grace Church, Elizabeth, for “missions to colored people, $4.37” 

Christ Church, Elizabeth, for “missions to colored people, $14.21” 

Trinity Church, Elizabeth, for “missions to colored people, $45.00” 

St. George’s, Helmetta, for “missions to colored people, $13.78” 

Grace Church, Merchantville, for “missions to colored people, $20.00” 

Trinity, Moorestown, for “missions to colored people, $5.00” 

St. Andrew’s, Mt. Holly, for “missions to colored people, $31.35” 

Christ Church, New Brunswick, for “missions to colored people, $7.60” 

St. John's, New Brunswick, for “missions to colored people, $2.00” 

Holy Cross, N. Plainfield, for “missions to colored people, $120.40” 

St. Peter’s, Perth Amboy, for “missions to colored people, $50.00” 

Grace Church, Plainfield,  for “missions to colored people, $10” 

St. Mary’s Church, Point Pleasant, for “missions to colored people, $21.14”

St. Paul’s Church, Rahway, for “missions to colored people, $14.56”*

Trinity, Red Bank, for “missions to colored people, $25.00” 

Christ Church, Riverton, for “missions to colored people, $22.50” 

St. John’s, Salem, for “missions to colored people, $20.93” 

St. John’s, Somerville, for “missions to colored people, $5.00” 

Christ Church, South Amboy, for “missions to colored people, $22.02” 

St. Michael’s, Trenton, for “missions to colored people, $25.00” 

Trinity Church, Trenton, for “missions to colored people, $2.00” 

All-Saints’ Church, Trenton, for “missions to colored people, $30.55” 

Trinity Church, Vineland, for “missions to colored people, $8.00”** 

Christ Church, Woodbury, for “missions to colored people, $3.00” 

TOTAL “PAROCHIAL EXPENDITURES… Missions to Colored People,… $1556.84” 

OUT OF “TOTAL FOR ALL OBJECTS… $325,005.31” (0.47%)

 

*St. Paul’s, Rahway also reports: “In addition to the contributions to missions, herein reported, the Woman’s Auxiliary and the Junior Auxiliary have sent several boxes of clothing to missionaries among the Indians and the colored people.”

** This giving was through the Woman’s Auxiliary.

 

1900 Convention Journal[10]

Stephen’s, Beverly, for “missions to colored people, $11.91” 

St. Barnabas,’ Burlington, for “missions to colored people, $2.00” 

St. Paul’s, Camden, for “missions to colored people, $172.52” 

St. John’s, Chews Landing, for “missions to colored people, $2.00” 

Holy Innocents,’ Dunellen, for “missions to colored people, $2.00” 

St. John’s, Elizabeth, for “missions to colored people, $78.20” 

Grace Church, Elizabeth, for “missions to colored people, $4.55” 

Trinity Church, Elizabeth, for “missions to colored people, $80.00” 

Trinity Church, Fairview, for “missions to colored people, $15.00” 

St. George’s, Helmetta, for “missions to colored people, $5.50” 

All Saints’ Memorial, Lakewood, for “missions to colored people, $40.00” 

St. Andrew’s, Lambertville, for “missions to colored people, $5.00” 

Grace Church, Merchantville, for “missions to colored people, $5.00” 

St. Luke’s, Metuchen, for “missions to colored people, $6.71” 

Christ Church, Middletown, for “missions to colored people, $2.00” 

Trinity Church, Moorestown, for “missions to colored people, $7.74” 

St. Andrews,’ Mount Holly, for “missions to colored people, $7.06” 

Trinity Church, Mount Holly, for “missions to colored people, $25.00” 

Christ Church, New Brunswick, for “missions to colored people, $26.00” 

St. John's, New Brunswick, for “missions to colored people, $8.00” 

Trinity Church, Princeton, for “missions to colored people, $39.65” 

St. Paul’s, Rahway, for “missions to colored people, $14.56” 

Trinity Church, Red Bank, for “missions to colored people, $50.00” 

Memorial Chapel, Riverside, for “missions to colored people, $70.75” 

Christ Church, Riverton, for “missions to colored people, $32.50” 

St. John’s, Salem, for “missions to colored people, $17.30” 

Redeemer (Shedaker’s Mission), for “missions to colored people, $16.25” 

St. John’s, Somerville, for “missions to colored people, $21.00” 

Christ Church, South Amboy, for “missions to colored people, $18.62” 

Doane Chapel, South Amboy, for “missions to colored people, $1.37” 

St. Paul’s, Trenton, for “Missions to Colored People, $5.00” 

Christ Church, Trenton, for “missions to colored people, $10.00” 

All-Saints Church, Trenton, for “missions to colored people, $25.00” 

Trinity Church, Vincentown, for “missions to colored people, $15.00” 

Trinity Church, Vineland, for “missions to colored people, $10.00” 

TOTAL “PAROCHIAL EXPENDITURES… Missions to Colored People,… $921.49” 

OUT OF “TOTAL FOR ALL OBJECTS… $314,226.95.” (0.29%)

 

Jolyon G. R. Pruszinski, Ph.D.

Reparations Commission Research Historian

Episcopal Diocese of New Jersey

---

[1] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Nineteenth Convention, Being the One Hundred and Sixth Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in Grace Church, Plainfield, Tuesday, May 5^th, and Wednesday, May 6^th, MDCCCXCI. Together with Appendices, and the Episcopal Address (Princeton: The Princeton Press, 1891), 76-143.

[2] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Twentieth Convention, Being the One Hundred and Seventh Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in St. Paul’s Church, Camden, Tuesday, May 3^rd, and Wednesday, May 4^th, MDCCCXCII. Together with Appendices and the Episcopal Address (Princeton: The Princeton Press, 1892), 75-143.

[3] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Twenty-First Convention, Being the One Hundred and Eighth Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in Christ Church, New Brunswick, Tuesday, May 9^th, and Wednesday, May 10^th, MDCCCXCIII. Together with Appendices and the Episcopal Address (Princeton: The Princeton Press, 1893), 73-145.

[4] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Twenty-Second Convention, Being the One Hundred and Ninth Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in Saint Andrew’s Church, Mount Holly, Tuesday, May 8^th, and Wednesday, May 9^th, MDCCCXCIV. Together with Appendices and the Episcopal Address (Princeton: The Princeton Press, 1894), 77-151.

[5] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Twenty-Third Convention, Being the One Hundred and Tenth Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in Trinity Church, Trenton. Tuesday, May 7^th, and Wednesday May 8^th. MDCCCXCV. Together with Appendices and the Episcopal Address (Princeton: The Princeton Press, 1895), 77-153.

[6] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Twenty-Fourth Convention, Being the One Hundred and Eleventh Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in St. John’s Church, Elizabeth. Tuesday May 5^th, and Wednesday May 6^th. MDCCCXCVI. Together with Appendices and the Episcopal Address (Princeton: The Princeton Press, 1896), 70-150.

[7] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Twenty-Fifth Convention, Being the One Hundred and Twelfth Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in Grace Church, Plainfield, Tuesday, May 4^th and Wednesday, May 5^th. MDCCCXCVII. Together with Appendices and the Episcopal Address (Princeton: The Princeton Press, 1897), 70-147.

[8] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Twenty-Sixth Convention, Being the One Hundred and Thirteenth Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in Saint Mary’s Church, Burlington, Tuesday, May 3^rd, and Wednesday, May 4^th, MDCCCXCVIII. Together with Appendices and the Episcopal Address (Princeton: The Princeton Press, 1898), 65-139.

[9] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Twenty-Seventh Convention, Being the One Hundred and Fourteenth Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in Trinity Church, Princeton, Tuesday, May 9^th, and Wednesday, May 10^th, MDCCCXCIX. Together with Appendices and the Episcopal Address (Princeton: The Princeton Press, 1899), 70-143.

[10] Diocese of New Jersey, Journal of the Proceedings of the One Hundred and Twenty-Eighth Convention, Being the One Hundred and Fifteenth Year of the Protestant Episcopal Church in the Diocese of New Jersey; Held in St. James’ Church, Atlantic City, Tuesday, May 8^th, and Wednesday, May 9^th, MDCCCC. Together with Appendices, the Episcopal Address, and Pastoral Letter (Princeton: The Princeton Press, 1900), 63-135.