Read on Twitter
Today my parish, St. Philip's, Harlem, celebrates the (unofficial*) feast of Peter Williams, the second black man ordained in TEC.
I am delighted to have had the honor of creating the liturgy and preaching the homily for our service this evening.
*hoping it'll be official soon
I am delighted to have had the honor of creating the liturgy and preaching the homily for our service this evening.
*hoping it'll be official soon
Here's the collect I wrote:
Almighty and everlasting God, we thank you for your servant Peter Williams, whom you called to lead the black community of New York as a priest, abolitionist, and educator...
Almighty and everlasting God, we thank you for your servant Peter Williams, whom you called to lead the black community of New York as a priest, abolitionist, and educator...
May we also be utterly devoted to those whom You give us to serve and shepherd, and may we also be both humble and bold in our pursuit of justice, for the Kingdom of our Savior Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Peter Williams, Jr. was born into slavery in 1780 in New Brunswick, NJ. Later in his childhood he and his family were sold to the John St. Methodist Church in the financial district of NYC.
His father purchased his family's freedom when Peter was five years old.
Within ten years, Williams Sr. had established himself as a prominent businessman and was able to send Peter to the African Free School No. 1, the best school then available to black students.
Within ten years, Williams Sr. had established himself as a prominent businessman and was able to send Peter to the African Free School No. 1, the best school then available to black students.
In 1800, Williams Sr. became one of the founding members of the first AME Zion Church.
However, the next year, Peter Jr. was confirmed in the Episcopal Church, largely through the mentorship of the Rev. Dr. Thomas Lyell of Christ Church.
However, the next year, Peter Jr. was confirmed in the Episcopal Church, largely through the mentorship of the Rev. Dr. Thomas Lyell of Christ Church.
While working in his father's business, Peter began to devote himself to the emancipation movement. Before long he became the leading black abolitionist in the city.
He was the main speaker at the 1808 celebration of the federal law prohibiting further importation of slaves.
He was the main speaker at the 1808 celebration of the federal law prohibiting further importation of slaves.
His "Oration on the Abolition of the Slave Trade" ( https://www.blackpast.org/african-american-history/1808-rev-peter-williams-oration-abolition-slave-trade/) was incredible. Critics insisted that it could not have been written by a black man. Bishop Benjamin Moore of NY was one of the prominent men who subsequently gave it a certification of authenticity.
In 1808 Peter was attracted to the movement of those ~200 black folks, whose forebears had been attending Trinity Wall St. for 100 years, who departed and planted their own congregation (through the inspiration of St. Thomas' African Episcopal Church in Philly, founded in 1794).
Peter quickly became the de facto leader of the "Free African Church of St. Philip." In 1809 he was selected to be the church's first rector, and the church applied to Bishop Moore for him to be admitted to Holy Orders.
Williams was reluctant at first. He was doing just fine in business and community organizing. But he agreed because of his "burning desire to be useful to my brethren."
In 1810, the diocesan convention decided not to admit Williams to Holy Orders (I'm sure you can guess why). This remained the situation for the next 9 years, during which time he studied privately with his mentor, Rev. Lyell.
During this time Williams led the fundraising effort for St. Philip's to purchase land and build an edifice which was consecrated by Bishop John Hobart in 1818 "for the use of the coloured members of the Protestant Episcopal Church."
St. Philip's was received as a "colored congregation," even though diocesan rules did not allow for such a distinction.
It was not until 1853 that the church finally received full voting rights in the diocesan convention.
It was not until 1853 that the church finally received full voting rights in the diocesan convention.
In 1819, Hobart and his standing committee finally advised the convention to approve the Williams application.
He ordained him to the diaconate in 1820, but then needlessly delayed his ordination to the priesthood until 1826, whereupon he became the first rector of St. Philip's.
He ordained him to the diaconate in 1820, but then needlessly delayed his ordination to the priesthood until 1826, whereupon he became the first rector of St. Philip's.
In that same year, Williams presented Bishop Hobart 115 young people for confirmation.
In 1827, he became one of the founders of Freedom's Journal, the first black newspaper in the U.S., where he worked with his Presbyterian colleagues and friends the Rev. Samuel Cornish and the Rev. Theodore S. Wright.
He also helped to found the Phoenix Society, the first black mutual aid society in the U.S., and the American Anti-Slavery Society, from which he continued his leadership in the abolition movement and vocally opposed the American Colonization Society.
Also in 1827 he opened a co-ed elementary school (which met at St. Philip's), a night school for adults, and a music school.
Around this time he married Sarah Williams, and later welcomed his daughter Amy Matilda.
Around this time he married Sarah Williams, and later welcomed his daughter Amy Matilda.
In 1834 Wiliams entered the most troubled period of his career.
July of that year saw the most vicious anti-black domestic terrorism to date in NYC.
On July 4, the American Anti-Slavery Society conducted a service to celebrate the anniversary of emancipation in NY.
July of that year saw the most vicious anti-black domestic terrorism to date in NYC.
On July 4, the American Anti-Slavery Society conducted a service to celebrate the anniversary of emancipation in NY.
The service was interrupted by a white mob which threw racial slurs and prayer books throughout the chapel. Fortunately a squad of watchmen arrived just in time to prevent further trouble.
The follow-up service on July 7 was also besieged by rioters. The next day, a hit piece was published which painted the black victims of these mob attacks as instigators and violent offenders.
over the next several days, the mob wrecked the homes of several noted abolitionists.
over the next several days, the mob wrecked the homes of several noted abolitionists.
On July 11, a large group of enraged white mobsters stormed into and nearly destroyed St. Philip's Church.
Mind you, the church had already undergone one devastation when an accidental fire in 1821 burned down the original building (only three years
old at that point).
Mind you, the church had already undergone one devastation when an accidental fire in 1821 burned down the original building (only three years
old at that point).
Now, the new building that the parishioners themselves had rebuilt in brick was in shambles, and its stained glass windows, candelabras, 144 handcarved pews, $1,000
organ console, altar, reredos, carpet, vestments, and communion table were all destroyed.
organ console, altar, reredos, carpet, vestments, and communion table were all destroyed.
Williams suspended services and Sunday School for several weeks, and mobilized the congregation’s bricklayers and carpenters to begin the work of restoration.
The day after the attack on St. Philip’s, Williams received a letter from Bishop B. Onderdonk which commanded him “to resign at once, your connexion in every department, with
the Anti-Slavery Society, and to make public your resignation."
the Anti-Slavery Society, and to make public your resignation."
Instead of decrying the rioters and the $50,000 worth of damage they had done over the course of the ten
days, instead of assessing the damage done to one of the churches under his care, instead of doing any investigation into the facts, instead of getting any statement from
days, instead of assessing the damage done to one of the churches under his care, instead of doing any investigation into the facts, instead of getting any statement from
Williams or any member of St. Philip’s, Onderdonk not only blamed the victims but exploited the tragedy as an
opportunity to silence a vocal black man who was the first and senior black abolitionist in New
York City.
opportunity to silence a vocal black man who was the first and senior black abolitionist in New
York City.
Before setting the rebuilding project in motion, Williams called a meeting of the church vestry and informed them of his willingness to step down as rector, if they so desired.
They vehemently rejected this proposition.
They vehemently rejected this proposition.
The next step for Williams was to respond to the demands of his bishop. He likely reasoned that what was in the best interest of his people was for them to not be left without a rector to guide them through this fearful time of
domestic terrorism.
domestic terrorism.
Surely there was a part of him that wanted to defy Onderdonk. But the upside did not outweigh the risk of his being defrocked and thus forced out of St. Philip’s, not to mention the risk of St. Philip’s relationship with the diocese
being damaged or even terminated.
being damaged or even terminated.
Williams acquiesced, but did so subversively. He did what was necessary to protect his congregation, but he resigned only his leadership positions. He actually became more involved in the movement after this point than he had ever been before.
He served as a delegate to the Society’s annual meeting the next year, and in 1839 helped changed the course and strategy of the movement; advocating for, among other things, the full participation of women in the Society and the support of pro-emancipation political
candidates.
candidates.
Williams’ response to Benjamin Onderdonk preserved his ecclesiastical standing such that he was in a position to advise Alexander Crummell four years later as he dealt with similar racist treatment from the same bishop while he sought entry to the General Theological
Seminary.
Seminary.
Williams went on to mentor several other young black men for ministry and other vocations, and continued to lead the church as its membership climbed to 227 communicants in 1838.
Williams died rather suddenly from influenza at the age of 54, on October 18, 1840.
His funeral was the most elaborate held to date in NYC for any black person.
40 of the 50 Episcopal clergy in the city and immediate surroundings attended his funeral.
His funeral was the most elaborate held to date in NYC for any black person.
40 of the 50 Episcopal clergy in the city and immediate surroundings attended his funeral.
Representatives of the seminary that would not accept the young men Williams sponsored for ordination were among his pallbearers, and the student body from which they were excluded marched in the procession.
The bishop who had publicly humiliated Williams and who never included him in any clergy gathering now preached his funeral.
It would take St. Philip's 32 years to find another rector of Williams' caliber—the Rev. Dr. H.C. Bishop, the first black man admitted to General.
In all, "Williams' most passionate strands were always tempered by his willingness to understand other views. He would be remembered not as a firebrand leader, but as a pastor who had deeply at heart the interests of our whole people."
Williams was a great priest, educator, activist, and community organizer. The Episcopal Church cannot but see fit to add his feast day to its liturgical calendar.
As always, feel free to reach out to me for sources or further dialogue!
