When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices B)"> so that they might go to anoint Jesus’ body. 2 Very early on the first day of the week, just after sunrise, they were on their way to the tomb3 and they asked each other, “Who will roll the stone away from the entrance of the tomb?” C)">
4 But when they looked up, they saw that the stone, which was very large, had been rolled away.5 As they entered the tomb, they saw a young man dressed in a white robe D)"> sitting on the right side, and they were alarmed.
6 “Don’t be alarmed,” he said. “You are looking for Jesus the Nazarene, E)"> who was crucified. He has risen! He is not here. See the place where they laid him.7 But go, tell his disciples and Peter, ‘He is going ahead of you into Galilee. There you will see him, F)"> just as he told you.’” G)">
8 Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid.a]">[a]
[The earliest manuscripts and some other ancient witnesses do not have verses 9–20.]
9 When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene,H)">out of whom he had driven seven demons.10 She went and told those who had been with him and who were mourning and weeping.11 When they heard that Jesus was alive and that she had seen him, they did not believe it.
God first appeared to Mary Magdalene.
12 Afterward Jesus appeared in a different form to two of them while they were walking in the country.J)">13 These returned and reported it to the rest; but they did not believe them either.
Then it says that he (jesus) appeared in a different form to two of them while they were walking in the country.
So, Jesus may look different to me then he does to you. It may have been because he was a "Deliver" to Mary Magdalene that he looked different to her. Or it may have been because he was a "Savior" that he looked different to the other two disciples.
14 Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen.K)">
So Jesus may look look different to you depending n what he has done for YOU.
He may look like:
El Shaddai- "God all sufficient" This could be used in unison with Jehovah-Jireh because God supplies all our needs at the prescribed time according to His riches and Glory in Christ.
Jehovah-Nissi- "The Lord our Banner" This often refers to the banner of God on the battlefield. His banner over us signifies His presence, His power and His provision. Remember Songs 2:4 which refers to His banner over me is love?
Jehovah-Shalom- "The Lord our Peace" The way we gain God's peace over our lives is by trusting Christ and obedience to His commands which results in a 'wholeness' in our relationship with God and with others. Sometimes this is called a 'peace that surpasses all understanding'.(Romans 5:1)
El Elyon- "The most high God" God is sovereign which means that God is in charge of the entire universe ALL the time. God is so in control of our lives that nothing can happen without His permission.(Psalm 57:2) No fortunes, evil dictator's plans or worldly circumstances can thwart His plans.
MAY GOD DOESN'T HAVE TO LOOK LIKE YOURS BUT HE IS STILL GOD!!!
SO LET'S WORSHIP HIM!!!
15 He said to them, “Go into all the world and preach the gospel to all creation.L)">16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.M)">17 And these signsN)">will accompany those who believe: In my name they will drive out demons;O)">they will speak in new tongues;P)">18 they will pick up snakesQ)">with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands onR)">sick people, and they will get well.”
19 After the Lord Jesus had spoken to them, he was taken up into heavenS)">and he sat at the right hand of God.T)">
Mark 16:8 Some manuscripts have the following ending between verses 8 and 9, and one manuscript has it after verse 8 (omitting verses 9-20): Then they quickly reported all these instructions to those around Peter. After this, Jesus himself also sent out through them from east to west the sacred and imperishable proclamation of eternal salvation. Amen
God says: I know the plans I have for you... "...For I know the plans I have for you," declares the Lord, "Plans to prosper you and not to harm you, plans to give you hope and a future..." Jeremiah 29:11
If your feeling an emptiness, a void, a whole in your gut it may be because you are not forefilling God's plan and purpose for your life.
Let's look a the story of Jonah. Jonah is certainly a book about following God’s plans and purposes for your life. God told
Jonah was a prophet during a time of deep corruption, much like today's times. God told Jonah to go to Nineveh and preach to the people about repentance and turn them back to God. Jonah was dead set against God showing the people of Nineveh any grace. Jonah decided he knew best and he refused to do what God told him to do.
Yes, Lord! The people! We all know about the people. My pastor says "Your hiding your gifts because of the people and the PEOPLE don't even like you."
My step-father put it in the carnal "Your talkin' about the people and 80% don't give a darn, he used the d-word and the other 20% are just glad it isn't them!
Now the reason WHY Jonah ran away from the call of the Lord in the first place. He simply did not like the Assyrians, (The people) whether they lived in Nineveh or not, and he had been and was at the moment - very angry at God. For he figured that God should not help these enemies of the nation Israel
We all can relate to how he felt. Now you regilious spirits don't count. We all know that you walk on water and you would never have ran away! Yeah!, Yeah! Yeah!
But for us Jonah's, we know how he feels: Lord, I don't want to go back to that church another Sunday with those NINEVEHITES! They in the choir, the usher board, the deacon and deaconess board, the alter workers and on some days I even think the NINEVEHITE spirit is on my Pastor.
Please, don't send me back there!
And what happens next Sunday he sends you right back "front and center."
Why? Because he has a plan and a purpose. Listen, to what I just, just discovered the people (THE NIVITES) have nothing to do with your purpose and they can't stop God from forefilling his plans and purposes for you.
It's not the people it is the enemy!
And besides, what he said to me is this: Your all in the same boat! Your all saved by GRACE and not by WORKS! And the only reason your still standing is because of my blood. Cause when I look at you I dont see your SINS (and they are many) What I see is MY BLOOD!
My blood justifies you!"MISS QUEEN OF THE NINEVEHITES!
That's what the enemy does he keeps us focusing on others and their faults. When we should compare ourselves to God and we will always come up short.
He (The Devil) is after our PURPOSE
You see what he did to Jonah. He had Jonah abandon his God purpose than he told him to kill his self.
Tell the Devil "HELL NO, I WON'T DIE WITH GOD'S PURPOSE IN ME!"
And after being used of God, Jonah quit. He no longer wanted to be a Prophet.
Basically, what he said is "God, I quit!"
Then Jonah says "Now, O LORD, take away my life, for it is better for me to die than to live."(vs.3)
- "...He wanted to die, and said, "It would be better for me to die than to live."(vs.8)
You see what he did to Jonah. He had Jonah abandon his God purpose than he told him to kill his self.
Tell the Devil "HELL NO, I WON'T DIE WITH GOD'S PURPOSE IN ME!"
Unfortunately, when we are not in the will of God we get depressed. Often times people become so depressed that they become suicidal.
The void, loss or emptiness that we feel becomes to overwhelming that is why we must stay in the will and purposes of God.
Remember, we must stay forefill our purpose. Look at what happened when Jonah forefilled his purpose 122,000 were saved.
It may seem like something simple that God wants you to do and you don't want to do it but carry it out and see how it is multiplied.
Again, God says "I know the plans and purposes that I have for you. Plans to prosper you and not harm you. Plans to give you a hope and a future. Jeremiah 29:11"
How do we honor abusive, evil, reprobate, toxic ex-girlfriends?
We honor them by not returning the abuse that they gave to us.
We honor them by not wanting to destroy their lives, but to improve it/change it/transform it through Christ.
We honor them by praying for their salvation and for their break though.
We honor them by stop trying to save them, or change them, that it is Christ's job.
We honor them by letting go and letting God work a miracle.
We honor them by realizing that our enabling behavior & failure to give the ultimate consequence of no contact is getting in God's way.
We honor them by not enabling them to continue their abuse with us or with others.
We honor them by insisting that they get the professional help that they need, before they have anymore contact with us & our family members.
We honor them by remaining in a No Contact status and not being tempted to break it "for the kids sake" during birthday, holidays, or any other special occasion for this would send a mixed message & defeat the purpose of No Contact.
We honor them by giving them clear boundaries and consequences if they are not remorseful and repent/turn from/change/end their abusive behavior, OR we will have nothing to do with them.
We honor them by reversing the curse, in that we will not allow their abusive legacy to continue to our children.
We honor them by returning honor to the family's reputation & creating an awesome legacy for future generations.
Do you know another way we can honor our evil girlfriends?
Share it with us & leave it on the comments section.
Just like there are two different kinds of girlfriends, loving/imperfect girlfriends and abusive/toxic girlfriends, there are two different kinds of honoring, honoring the loving person and honoring the abusive one (as mentioned above). Both kinds of honoring persons should be equally respected because they come from love. When we honor abusive, evil, toxic, reprobate people, as mentioned above, we are in fact fulfilling this commandment and need not feel any guilt that we can not do the other kind of honoring-it was not our choice to make. God blessed us with free will and it was our choice to be loving or abusive, therefore that places them in one category of honoring or another. Just as God says, I have put life (love/good) and death (hate/evil) before you -- choose life/love! Life/love is a choice and if we don't choose it then we get the natural consequence of our selection which is death. Death of a relationship with God and with others. God can not make people choose life/love and neither can we. The full responsibility of the death of a relationship lies on the abusive, evil, toxic, reprobate parent and no one else. A person should not be made to feel less of a Christian because she can not honor her evil parent in the exact same way a person who had a loving or imperfect parent. God says to rebuke evil--not honor it! We need to stop digging into one another, as the enemy would have us do, and start digging into scripture and stop ignoring what God says about people who are evil with a cold calloused unremorseful/unrepentful heart
When people are being abused in the Church and you don't don't reprimand them you are equally responsible.
Not even God can/will save an evil person who is unwilling to change--so why do some people think or act like they are better than God? Why do they think they can do something that God will not do? God never tells us to lay our life down for an evil/toxic person. In fact He tells us to stay away & rebuke evil. Imagine your beautiful little daughter comes home from school with tears in her eyes. She tells you how her "friend" at school has been verbally & physically abusive towards her. You comfort her and explain to her that it wasn't her fault that this "friend" is abusive and that some people choose to be mean & do evil things which makes them our enemy and not our friend anymore. There are many scriptures that tell us to identify something as either good or bad and take the appropriate actions (read articles Are They Good or Bad?They Get Worse Not Better With Time, and By Their Fruits You Will Know Them). After numerous failed principal/parental interventions the abusive child continues to be a threat to your daughter. This enemy of your child has no remorse and no motivation to change her abusive evil ways. This mean abusive person may say everything you want & need to hear (which implies insight & remorse), but her abusive behavior never truly changes -- so what do you do? How many times must your child be slapped in the face before you have her end this toxic abusive relationship with the mean girl? When does your daughter get to fight back and protect herself from this enemy's attacks, do you condemn her to a life of doormat and personal punching bag? Of course you don't. You have your Beautiful Daughter end the abusive relationship with the mean girl ASAP (As Soon As Possible). You want to protect your child from evil doers at all costs -- it is a parental instinct that God created us to use. God is the perfect loving parent. We are created in His image and He wants to protect His children from evil just like we want to protect our children from evil, toxic, abusive people. Therefore, if God wants to protect His children from evil, and is no respecter of person, then why do some people believe that God wants us to honor evil abusive parents? God is perfect and would not contradict Himself, by saying rebuke evil at one time and honor it at another.
Say this Prayer 3 times daily to rid yourself of unhealthy relationships and people who cling to you and won’t go away.
Especially those who you consistently show love and are incapable of returning love. If you find yourself continuously leaving and going back you may be ruled by witchcraft.
There are many scriptures that tell us to identify something as either good or bad and take the appropriate actions (read articles Are They Good or Bad?They Get Worse Not Better With Time, and By Their Fruits You Will Know Them)
STOP MAKING EXCUSES FOR THEM! YOU WILL BE HELD ACCOUNTABLE FOR THE PEOPLE THEY HURT!!!
TO RETURN ALL WITCHCRAFT AND CURSES, PRAY THIS SEVERAL TIMES DURING THE DAY: IN JESUS NAME, I CUT AND BURN ALL UNGODLY SILVER CORDS AND LAY LINES. AS YOUR WAR CLUB AND WEAPONS OF WAR, I BREAK DOWN, UNDAM, AND BLOW UP ALL WALLS OF PROTECTION AROUND ALL WITCHES, WARLOCKS, WIZARDS, SATANISTS, SORCERERS, AND THE LIKE, AND I BREAK THE POWER OF ALL CURSES, HEXES, VEXES, SPELLS, CHARMS, FETISHES, PSYCHIC PRAYERS, PSYCHIC THOUGHTS, ALL WITCHCRAFT, SORCERY, MAGIC, VOODOO, ALL MIND CONTROL, JINXES, POTIONS, BEWITCHMENTS, DEATH, DESTRUCTION, SICKNESS, PAIN, TORMENT, PSYCHIC POWER, PSYCHIC WARFARE, PRAYER CHAINS, INCENSE AND CANDLE BURNING, INCANTATIONS, CHANTING, UNGODLY BLESSINGS, HOODOO, CRYSTALS, ROOTWORKS, AND EVERYTHING ELSE BEING SENT MY WAY, OR MY FAMILY MEMBER'S WAY, OR ANY DELIVERANCE MINISTRIES WAY, AND I RETURN IT, AND THE DEMONS TO THE SENDER, ONE HUNDREDFOLD, AND I BIND IT TO THEM BY THE BLOOD OF JESUS.
SAMPLE PRAYER: Father, In JESUS' CHRIST Name, I break and loose myself from all witchcraft curses and demons being sent against me. Jeremiah 51:20. As your war club, I break in pieces the walls of protection that the satanists have put up for their protection and I send all demons and curses back to them sevenfold and bind it to them by the Blood of JESUS CHRIST. I break and loose myself from all psychic prayers, thoughts, warfare, all Catholic prayers being prayed for and against me, all ungodly intercessory prayers, all words spoken in hurt, anger, sorrow or bitterness in JESUS' CHRIST Name
I have to let you know if your going to do battle with thais spirit you must fast and pray this spirit is the Ultimate Deciever and it will use everyone around it to help accomplish it's mission. God, forbid if you ae getting close to the object of it's affections. It will use everyone and everything it can to keep you at bay. But realize this "NO WEAPON FORMED SHALL PROSPER AGAINST YOU."
I have encountered one who will smile and grin and you would think it was the sweetest thing but baby under all of this is THE MUST EVILEST PERSON I HAVE EVER ENCOUNTERED and get this it works in a church office. IT MUST BE IN CONTROL OF ALL THE AFFAIRS AND GOINGS ON OF THE CHURCH. IT MUST BE SEEN AS THE QUEEN! NOT ONLY MUST IT BE SEEN BUT IT WILL CALL AHEAD TO SEE WHAT YOU ARE WEARING SO THAT IT CAN OUT DRESS YOU! SHALLOW AS IT MAY BE!
This article is for those who may be encountering the same DEMON.
The spirit of Jezebel is always around us and it seeks to hide itself, seduce, intimidate, manipulate and trade in human souls. It is a religious spirit but it promotes religious things that are contrary to God. Jezebel promotes fleshly indulgence amongst God's people and shuns the cross. The Jezebel spirit is the enemy of the true prophets of the Lord.
Some people talk about the "Jezebel" spirit because this is the kind of spirit that was working powerfully through Queen Jezebel, a Sidonian princess who married King Ahab of Israel, and killed so many prophets of God. The book of Revelation has a chapter almost exclusively devoted to exposing this spirit - Chapter 17. In this chapter we read that the woman is drunk with the blood of the saints and with the blood of the martyrs of Jesus. (Revelation 17:6). So this spirit especially hates and seeks to murder righteous people and those who speak faithfully the Word of the Lord, just as Jezebel the wife of Ahab was responsible for most of the true prophets of Yahweh in her day (1 Kings 18:13)
To say 'No' to this spirit you will start to experience opposition in this life. You can dream along well enough and live a life of carnal pleasure, telling yourself you are Christian, without having too much trouble from this spirit, because in this way you are still held captive. Try to break free and you will see what it is. But, the good news is that God has promised to judge and destroy this spirit and its works. This will not come without pain to the people of the world.
There are problems with the Jezebel Spirit in many churches (charismatic/evangelical churches). The person with this spirit is often unaware of it, so are the people around them. She shows her true colors and nature quite slowly and cunningly and ends up overpowering the situations around her. Either they come to full control of the local church or finally divides it. People are leaving churches due to this spirit. The main target of this spirit are the leaders and elders of the church. Not only the church rather the whole world is coming under her wings; be it our home, society, country or the whole world. Jezebel spirit is growing in numbers each day. It leaves a person in total deception. .The Jezebel spirit steals your peace. This spirits bring much confusion to a church. They bring sickness, discord, and adultery. A little leaven will leaven the whole lump. It will hit everyone unless we learn to recognize her and throw her down like Jehu who destroyed Jezebel by throwing her down off the wall 2 Kings 9:33.
You are invited to visit www.christian-faith.com This is a website dedicated to Christian Faith. You can find articles relating to all topics concerning a human spiritual life and answers to many questions that believers ask. In short, it is an online storehouse that supplies food for your spiritual growth.
Here's another part of Afro-American History eliminated from the History books.
Allenworth is still a tourist event. I would suggest that Afro-American go see the first Black town in California and how it was destroyed because they moved the water supply from the town thereby cutting off all the water in order to rid themselves of the Black residents.
Although a small, dusty town where residents constantly battled heat and drought may seem an unlikely setting for a heroic effort at colony building and racial self-determination, this community of 'race pioneers, with its commitment to limiting the parameters of prejudice, served as a beacon of hope to blacks in the Golden State and across the nation. The community, Allensworth, belied the notion of African-American inferiority and, in so doing, generated excitement, hope and confidence. As soon as our race gets property in the form of real estate, of intelligence, of high Christian character, it will find that it is going to receive the recognition which it has not thus far received, said Colonel Allen Allensworth, the community's founder. This town and its founder deserve a kinder fate than relegation to a historical footnote.
For blacks in California, the end of the 19th century and beginning of the 20th was a nadir: the U.S. Supreme court anointed racism's handmaiden, segregation, as the law of the land; a form of economic bondage known as share-cropping re-enslaved the mass of southern blacks as well as poor whites, and the black community's leadership was splintered by the acrimony between W. E. B. DuBois and Booker T. Washington. It was this atmosphere of uncertainty and discrimination that encouraged five gentlemanly looking Negro men (so described by the Delano Holograph on June 13, 1908) to work toward the creation of a race colony in California.
Guiding his venture were the fervor and dreams of Allen Allensworth. Although born into slavery in Louisville, Ky., in April 1842, Allensworth refused to submit to that degrading institution.
During his youth, despite laws forbidding the education of slaves, Allensworth mastered reading and writing, whetting his lifelong appetite for learning. After two unsuccessful escape attempts, he finally succeeded during the initial years of the Civil War. Recognizing the importance of that struggle, Allensworth wanted to participate.
For several months in 1862, the former slave worked as a civilian aide to the 44th Illinois volunteer Infantry. But this service did not satisfy Allensworth. On April 3, 1863, he became a seaman, first class, of the Union Navy. During the remaining years of the civil war, he served on gunboats such as the Queen City and Pittsburg. He left the navy in April 1865 with the rank of first class petty officer.
During Reconstruction, Allensworth underwent a religious conversion and decided to study theology at Roger Williams University in Nashville, Tenn. While at the university, he met and later married Josephine Leavell. After completing his studies, Allensworth maintained several pulpits in and around his native Louisville. Allensworth's success as a minister propelled him into politics, says Stanleigh Bry, library director for the Society of California Pioneers. He was one of Kentucky's delegates to the Republic National convention in 1880 and 1884.
It was in 1882, however, that a black soldier came to Allensworth for help, complaining about the lack of black chaplains in the all-black military units. The soldier urged Allensworth to help recruit blacks to fill those positions. Allensworth did more than recruit, Bry says. He decided to become a chaplain himself. Reportedly, Allensworth hoped that as a chaplain, he could improve the lot of the average black soldier, help the race in its battle to win support and, at the same time, provide a secure future for his family. Thus motivated, Allensworth launched a concerted effort to gain appointment to the 24th Infantry (colored) in 1884.
First, Allensworth solicited testimonials and letters of support from a myriad of major and minor southern politicians, Democrats and Republicans alike. Then he drafted letters to President Grover Cleveland and to the Office of the Adjutant General. In these missives, Allensworth crafted a persuasive argument. He reasoned to Cleveland that by appointing a black chaplain, the president could strengthen [his] administration among the colored people, particularly in the South. He also stated that he could be of service in securing good discipline and gentlemanly conduct among the soldiers.
Finally, ever the pragmatist and fully aware of the reservation about social interaction between black and white officers, Allensworth wrote, I know where the official ends and where the social life begins, and therefore [guard] against social intrusion.
Allensworth's considered exertions were rewarded: in April 1886, he was appointed chaplain of the 24th Infantry with the rank of captain.
For 20 years, Allensworth ministered to the needs of his flock as the 24th moved from Fort Apache in the Arizona Territory to Camp Reynolds in California to Fort Missoula in Montana. During those years, the captain not only saw to the troops' spiritual needs, but also worked to raise their overall educational level, says Sibylle Zemitis, reference librarian at the California State Library. Throughout, he carried himself as an officer and a gentleman. And all in all, he was quite successful.
When he retired in 1906, Lt. Col. Allensworth and his family relocated to Los Angeles. But an ordinary retirement was unthinkable for this man, so involved with the struggle to improve the position of blacks. Not least among the motives of the colonel was his desire to change white attitudes toward blacks.
Rather than spending his golden years in the California sunshine, Allensworth continued to promote the African-American race and promulgate the teachings of another individual who had come up from slavery, Booker T. Washington. The colonel, an ardent supporter of the Tuskegean, believed that if the race was to rise, blacks had to be willing to do for themselves, to rely on black self-help efforts, rather than on white philanthropy. Allensworth was particularly fond of one admonishment published in the California Eagle by its editor, J. J. Neimore: Eschew cheap jewelry. Quit taking five-dollar buggy rides on six dollars a week. Don't put a five-dollar hat on a five-cent head. Get a bank account. Get a home of your own. Get some property . . . Don't be satisfied with the shadows of civilization; get some of the substance for yourself! (This statement is also credited to Booker T. Washington.)
To spread these and other ideas, Allensworth embarked on a speaking tour to inspire and educate blacks. Presenting lectures entitled, the Five Manly Virtues Exemplified, the Battle of Life and How to Fight It, and Character and How to Read It, the colonel sought to encourage thrift, instill the value of education, and plot a strategy whereby the whole race might uplift itself. Allensworth's ideas, however, were restricted to theoretical discussion on the lecture circuit, until he met William Payne, a gifted teacher and university graduate living in Pasadena, Calif.
Although different in age and temperament, Payne and Allensworth were kindred souls in the struggle to improve their race. Payne, a graduate of Denison University and a West Virginia native, had spent his youth in Corning, Ohio. Before settling in Pasadena in 1906, he had been an assistant principal at the Rendsvile School and a professor at the West Virginia Colored Institute. Arriving in California, however, Payne soon discovered that if black teachers were rare, jobs for them were even rarer.
Recognizing the need for unusual measures, Allensworth and Payne plotted the creation of an all-black community — a colony of orderly and industrious African Americans who could control their own destiny. The two men believed that in such a community, free of the debilitating effects and limits of racism, blacks could demonstrate that they were capable of organizing and managing their own affairs.
The colony would prove to all Americans that black people were worthy of their rights and responsibilities as citizens, says Bry.
The soldier and the scholar envisioned a black community that would make opportunities for African-Americans — opportunities being central to the philosophies of both men. They believed that the disappointing status of the race nearly half a century after emancipation was due to circumstance rather than color. Yet most of the country, then imbued with the wisdom of eugenics (the science of selective genetics), believed that blacks were intrinsically inferior and therefore incapable of contributing to the American nation of its road to greatness. White Californians, of course, held this same belief. Payne and Allensworth believed that given the opportunity, blacks could live up to their potential, and in the process, destroy that malicious fallacy. Their colony, they believed, would provide that very opportunity.
Allensworth, California, belied the myth of African-American genetic inferiority by providing the opportunity for hardworking, orderly black Californians to control their own destiny, says Michael Harvey, chief library for the California Historical Society.
Another function of the colony that would eventually become Allensworth was to provide a home for the soldiers of America's four all-black regiments. Obviously, this meant much to the colonel. In his promotional newsletter The Sentiment Maker (May 1912), the needs and desires of the soldier were stressed throughout. Headlines regarding Home, Sweet Home called out strongly to the wander-weary military men and their families.
In Allensworth, it was promised that every man would have a good home. For a small outlay of your present pay, the colonel said, you may become independent, yes, even a richer soldier-gentleman, surrounded by people of your own kind, your own sort. As a final inducement, he promised that the community would eventually possess a home for soldiers' families. There, soldiers could leave their families in a beautiful balmy California climate, surrounded by the very best environment, while overseas on hazardous duty. In short, life in their colony, for the soldier, would be a reward for a job well done.
As the mechanism to transform their ideas into reality, on June 30, 1908, Allensworth and Payne created the California Colony and Home Promoting Association, with offices in the San Fernando Building on Main Street and in downtown Los Angeles. Although Allensworth and Payne were the chief officers of the association, several others also played a significant roles in the colony's founding: John W. Palmer, a miner; William H. Peck, a minister; and Harry A. Mitchell, a real estate agent.
The association soon ran into difficulties, however, in the problems and expenses of acquiring choice land for a black settlement, and it seemed that the venture might flounder until, as one contemporary put it, the Pacific Farming Company came to the rescue. This white-owned rural land development firm offered the association prime land in Solito (or Solita, as it was spelled on Santa Fe Railroad schedules), a rural area in Tulare County 30 miles north of Bakersfield. Quickly renamed Allensworth in honor of the colonel, Solito/Solita was a good site for the colony. It was a depot station on the main Santa Fe Railroad line from Los Angeles to San Francisco, the soil was fertile, the water seemingly abundant, and the acreage not only plentiful but also reasonably priced.
Initially, many of the colony residents, including Colonel Allensworth, were surprised but gratified that a white company had come to their aid. Yet within five years, the Pacific Farming company would become the colony's adversary in a water controversy. Its incorporation papers state that the Pacific Farming Company was organized in 1908 to develop rural land into town and village sites. Led by William Loftus of Fullerton, Calif., and Los Angelenos J. R. Treat and W. H. Bryson, this moneymaking venture was headquartered in the Security Building at 508-510 Spring Street in the heart of the Los Angeles business district.
Once the deal was consummated, the association began to market the colony as a haven for conscientious blacks who desired fertile land and a community where their exertions [would be] appreciated. Within a year, the Tulare County Times reported that 35 families were residing in Allensworth. Although obtaining accurate figures concerning the early settlement is difficult, the colony generated enough excitement to attract pioneers from throughout the nation.
The colony's population was greater than figures listed in government records because of Allensworth's floating population of people who would come and stay there three or four months and go and the county registrar would know nothing about it, says Henry Singleton, a former resident of Allensworth.
Population figures are also blurred by the fact that many individuals purchased lots but lived in other areas, intending eventually to make Allensworth their home. By 1912, however, Allensworth's official population of 100 had celebrated the birth of Alwortha Hall, the first baby born in the town, and enjoyed two general stores, a post office, many comfortable homes, such as the one Allen and Josephine Allensworth built in 1910, and a newly completed school, the pride of the community, that also served as the center for the town's social and political activities.
The 1912-1915 period marked the apex of Allensworth as a thriving community. African-American newspapers throughout the nation noticed the tiny hamlet: The New York Age chronicled its growth; the Washington Bee congratulated all involved with the enterprise; and the California Eagle gleefully exclaimed that there is not a single white person having anything to do with the affairs of the colony. Even the Los Angeles Times took note, labeling Allensworth an ideal Negro settlement.
The national black community was starved for race victories. Newspaper editors, political leaders, businessmen and educators wall were pleading for blacks to prove themselves to be more than a dark blot on the national character (as a Southern senator had once labeled them). In a sense, these individuals endorsed (though many did so unknowingly) the belief of W. E. B. DuBois that a talented tenth must lead the race to new heights. Positive actions such as those taken by Allensworth residents were one way to portray blacks in a more favorable light.
Also during this period, Allensworth's 200 affected the surrounding area's economic and political structure. Sources such as the Oakland Sunshine [a leading San Francisco Bay area black newspaper] claim that in 1913, the citizens of Allensworth generated nearly $5,000 monthly in their business ventures, says Jayne Sinegal, chief librarian for the California Afro-American Museum.
Furthermore, voting registration records of 1915 list an impressive array of occupations of colonists, including farmers, storekeepers, carpenters, nurses and more, all suggesting that the colony's business and industrial output was prodigious.
Allensworth's grain warehouses, cattle pens and storage bins served the needs of the local farmers and the railroad. Business enterprises developed by the colonists included the large poultry farms of Oscar Overr; a 10-room, 75-cents-per-night hotel run by John Morris, that also served as a restaurant; a large general store, owned by the Hindsmon family; a cement manufacturing enterprise; plaster and carpentry shops; and sugar beet agriculture. All this industry was geared to prove to the white man beyond a shadow of a doubt that the black man was capable of self-respect and self-control.
Politically, Allensworth became a member of the county school district, the regional library system, and a voting precinct that elected Oscar Overr the first African-American justice of the peace in post-Mexican California.
In 1914, the California Eagle reported that the Allensworth community consisted of 900 acres of deeded land worth more than $112,500. In a strictly economic sense, this was an auspicious beginning.
Along with this burgeoning sense of political and economic influence came a true sense of community. It always seemed home to me, says former Allensworth resident, Gemelia Herring. The grass was green, and wildflowers grew all over. I thought Allensworth was one of the most beautiful places I ever saw.
Allensworth became a town, not just a colony. This is evident in the number of social and educational organizations that existed during Allensworth's golden age. The Owl Club, the campfire Girls, the Girls' Glee Club, and the Children's Saving Association met the needs of the young, while adults participated in the Sewing Circle, the Whist Club, the Debating Society, and the Theater Club. The Girls' Glee Club, modeled after the internationally known Jubilee Singers of Fisk University, was the community's pride and joy, says Sibylle Zemitis. Organized by Professor Payne with musical accompaniment provided by the able teacher, Margaret Prince, the Glee Club traveled all over the various little white towns to sing, she says. Although primarily a form of entertainment, the Glee Club was also a tool used to win support for the colony.
Along with the school, the library was the focus of many community activities. From the colony's inception, many had recognized the benefits of a public library system, and on February 2, 1912, residents petitioned the Board of Trustees of the Visalia Free Library to establish a depot station at Allensworth. Although the request was approved, the space designated for the reading room was inadequate, so in 1913, Mrs. Josephine Allensworth, as a memorial to her mother, donated land and money to build a library that would do credit to even a larger community. This coal box style edifice, begun in May and completed in July 1913 at a cost of $500, had a book capacity of 1,000. When the Mary Dickinson Library was dedicated on the Fourth of July, Colonel Allensworth immediately donated his private library to the enterprise. As word of the library spread, Zemitis relates, the community received books from Visalia, San Francisco and North Dakota. Tulare County supported the venture by paying the costs of a custodian for the facility, local Allensworth resident, Ethel Hall.
The library became a hub of activity as Allensworth residents, reflecting the founders' concern with self-education, relentlessly explored its holdings. In 1919, a local periodical noticed the community's preoccupation with learning. The Visalia Delta, in an article headlined, Allensworth Folks Great Readers, delineated the varied interests of the colony in books about questions of political economy, the warring nations in Europe and those dealing with the problems and interests of the colored race in America and elsewhere. As with many other African-American communities in the Golden State, Allensworth's back churches were a major factor in the development of community spirit and mutual respect. The first Baptist Church held regular services in what was described as a neat church edifice, while the first A.M.E. Zion membership worshipped in the school, and in 1916, plans were made to erect a structure for the Methodist congregation.
Another element in Allensworth's development of the sense of communal responsibility was the struggle to establish a state-supported industrial school. Early in 1914, Colonel Allensworth lobbied for an educational institute to be based on the model pioneered by Booker T. Washington in Alabama. Allensworth envisioned a Tuskegee of the West that would provide practical training in such technical fields as agriculture, carpentry and masonry to black youths in California and the Southwest. When a bill to create the school was introduced in the California State Legislature, the colony of Allensworth anticipated an exciting and prosperous future, says Michael Harvey. It seemed that Allensworth would, as claimed by author Delilah Beasley, 'become one of the greatest Negro cities in the United States,' if not the world.
But it was not to be. Colonel Allensworth and Payne had been duped by the Pacific Farming Company, and let down by others.
Almost immediately, the Allensworth colony faced several crises that led to its eventual decline. In 1914, the Santa Fe Railroad, never a supporter of this black community, built a spur line to neighboring Alpaugh, thus allowing most rail traffic to bypass Allensworth and depriving the town of the lucrative carrying trade. The Santa Fe's decision was the culmination of a series of conflicts between Allensworth and that railroad — and racial prejudice. Initially, the rail line refused to change the name of the depot from Solito/Solita to Allensworth. In an article in the Tulare County Times in July 1909, officials argued that the new name was too long to fit on signs or in the book of schedules. It was several years before the company relented and changed its policy, says Herring. A more serious problem was the Santa Fe's employment practices. The corporation refused to hire African Americans as the manager or as ticket agents of the station located in the colony and, despite repeated letters and recriminations, the railroad continued to restrict block people to menial labor, says Sinegal.
Further, the dream of having the Tuskegee of the West ended when the bill to create the school failed to pass the legislature. It went down in May of 1915, partly because of strong opposition from the African Americans in Los Angeles and San Francisco, who believed that a Tuskegee-like institution would implicitly sanction and thereby reinforce educational and residential segregation, says Bry.
Moreover, the community continued to reel under the long-standing water problem. As part of the initial purchase, the Pacific Farming Company had agreed to supply sufficient water for irrigation, regardless of how large the town grew, but as early as 1910, the Pacific Farming Company was failing to honor its commitment. Eventually, the community sought and gained legal redress: the control of the Allensworth Water Company passed to the town. But it was a pyrrhic victory at best because the town now owned an outdated water system, and had the unexpected burden of massive, unpaid taxes. Not until 1918 was the community able to rid itself of the tax burden and begin to upgrade the pumping machinery, but by then the water table had dropped too low and the equipment was ineffective.
But the single most critical factor in the community's decline was the death of Allen Allensworth in 1914. On September 13, Allensworth was in the foothill city of Monrovia to speak at a church. Shortly after he left the train station, crossing the street, he was struck by a speeding motorcycle and died the next morning. Riding the motorcycle were two white youths, E. S. White and W. F. Ray, who claimed that an excited Allensworth was responsible for the accident. But after the colonel's family filed a legal complaint, the two were arrested in late September. After funeral services at the Second Baptist church of Los Angeles, with a military honor guard of both races, Colonel Allensworth was interred at the Rosedale Cemetery on September 18, 1914.
The Allensworth community was devastated. Although Payne and Overr assumed the leadership of the colony, no one could replace the colonel. Without Allensworth's spiritual guidance and leadership, the community began to disintegrate. By 1920, the two leading figures, William Payne and Josephine Allensworth, had left the area. Payne accepted a teaching job at El Centro, while Mrs. Allensworth returned to Los Angeles to live with her daughter, Nella. The exodus continued during the years of the Great Depression and World War II.
Henry Singleton painted a bleak and disappointing picture of the community's decline during this period: any Negro that wanted to work in plowing, in potatoes or the grapes grown in Delano could just move into Allensworth, move into one of the empty homes. They could stay, no rent, no nothing, nobody owned it. Some of the houses were good, others were falling down. It was a sort of a camping ground.
The lure of jobs in Oakland and in other war industry sites further decimated the town's population, and in 1966, arsenic was found its water supply. This seemed to sound the death knell for Allensworth. Yet the colonel's dream would not die. Beginning in 1969, various community organizations, led by Ed Pope and Eugene and Ruth Lasartemay, expressed interest and support in creating a state historic site at Allensworth. By 1973, the state had acquired the land, and the advisory committee, under the direction of Dr. Kenneth Goode, began its work. In May 1976, the state Department of Parks and Recreation approved the plans to develop the park, and on October 6, 1976, the park was indeed dedicated. So the colonel's dream, if not his colony, endures.
When the Department of Parks and Recreation was collecting oral histories during the 1970s as a prelude to establishing the park, however, several of the former residents who were interviewed wondered why anyone was interested in Allensworth. After all, hadn't the colony failed? Why commemorate an unsuccessful venture?
While the colony existed as symbol of hope for less than 20 years, it assumes greater significance in the context of the political and racial pre-World War I America. From that era of segregation, characterized by vitriolic racism and the extralegal atrocities of Judge Lynch, arose the ambiguous leadership of Booker T. Washington. His policies of accommodation to white racism, mixed with his exhortations for black self-help and virtuous living, were clarion calls for much of the African-American community. Certainly many early Allensworth residents agreed with Washington when he said: One farm bought, one house built, one home sweetly and intelligently kept, one man who is the largest taxpayer or who has the largest banking account, one school or church maintained, one factory running successfully, one garden profitably cultivated, one patient cured by a Negro doctor, one sermon well preached, one life clearly lived, will tell more in our favor than all the abstract eloquence that can be summoned to plead our cause.
The community of Allensworth was an indirect result of Washington's philosophy of racial self-help. There, black men and women who controlled their land and destiny could prove to white America than, left to their own devices, they could create businesses, churches and communities that would contribute to black America's rise to greatness.
Allensworth has also had a role in the historical continuum of all-black towns. While most African-Americans have always believed that hard work, perseverance and education would eventually lead to the triumph of justice and racial equality, if not for them, then for future generations, other African Americans have been less optimistic. The later African Americans doubted that a nation that had spawned the Ku Klux Klan and limited its black citizens' opportunities by legislative and de facto discrimination would ever embrace the black man and woman as an equal. To some, the only hope lay in distancing themselves from whites. For example, individuals such as Paul Cuffee (18th century) and Bishop Henry Turner (19th century) urged African Americans to return to Africa, where one could develop one's talents to the fullest as well as reaffirm ties to the African heritage. But such African repatriation plans met with limited success, for the simple yet powerful reason that most black people viewed American, not Africa, as their homeland and so greeted attempts to create African-American towns within the continental United States with much more enthusiasm.
Black settlements have appeared on the American landscape since the colonial era, an example of which is the community of Parting Ways in Massachusetts. Like Allensworth, Parting Ways and countless other all-black communities were a response to overt racism: they were heralded by the black press as a positive step forward; were greeted with distrust and at times hostility by the neighboring towns; were begun with enthusiasm and pride, but with little capital; and almost all have been forgotten.
Allensworth, Calif., differed from other all-black towns in its sense of mission and use of those modern promotional tools previously described. Payne and Allensworth had hoped that by giving their town the widest possible national circulation, their thriving city on a hill would eventually change the attitudes of white America. Thus the community tempered individual gain with the need t uplift the African-American race. And that is surely worth commemorating.
One might just as well wonder why Americans commemorate the failed defense of the Alamo, for the fact that Allensworth ultimately failed is not the most important fact about the venture. What mattered then is that the attempt was made. And what matters now is that all Americans finally discover the depths of character and vision of those who, through their attempt to build a colony, tried to provide an opportunity for men and women to transcend race-based limits, and thus control their own destinies.
This article was written by B. Gordon Wheeler and originally appeared in the February 2000 issue of Wild West.
His Black California: The History of African-Americans in the Golden State is suggested for further reading, along with The Black Infantry in the West, 1969-1891, by Arlen L. Fowler; The Battles and Victories of Allen Allensworth by Charles Alexander; and The Negro Trail Blazers of California by Delilah Beasley.
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7 Responses to “Allensworth: California's African American Community”
I have taken several courses in high school and college on Afro-American History. I was curious to find out where my ancestors came from and how we got here (America).
Those courses taught me alot about Afro-American history and in particular "Slavery In America.
It taught me about the deception involved in the idealism of slavery, why that call soul food, soul food (it was said that the slaves would eat anything including the soul of an animal). A statement that I find ironic considering this was the only food that the slaves with given to eat.
How slaves were told to hold up their index finges during church services which was and indication to the slave masters that the slaves were asking to go to the bathroom.
I learned about the KKK (klu Klux Klan) a group of people who are said to hate non-whites especially Blacks, Jews, etc. but carry a cross which represents Jesus who was a Jew (go figure).
But I just discovered that the original "Statute Of Liberty" was a Black Women. Why isn't this in our History books. America are you trying to re-write history and exclude us? (Afro-American).
BLACK people we need to teach our children our history! In the bible God told the Israelites to tell each generation how he delivered them out of slavery. That was a command.
The Jews will never let you forget the HOLOCAUST! So, don't ever let them forget SLAVERY!
God's word says "MY PEOPLE PERISH FOR LACK OF KNOWLEDGE."
And don't tell me nothin' about we are all one in Christ I understand that but even Esther took up for her people in the bible and so should we if your people are being mistreated. Yes, none of us should stand for the mistreatment of other but we should especially stand united when it is (us) being mistreated.
Read the story of Esther.
Below is the website about "the Original Statue of Liberty" including pictures
Gaslighting is a strange-sounding term which refers to the way in which abusers such as Narcissistic Mothers lie to you, by word or deed, intentionally or not intentionally, to convince you that your version of reality is not right.
The phrase comes from the 1940's film Gaslight, in which an abusive husband deliberately dims the gaslights in the house, but when his wife comments on it he tells her she's imagining it, that the lights never dimmed at all.
Gaslighting is one of the most insiduous, viscious, nasty and effective forms of emotional and psychological abuse.
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It can make the victim feel as if she's going crazy. If your perceptions of reality are constantly denied, and above all, denied by your mother, the person you look up to and who you think knows everything, it is very, very head-wrecking and crazy-making.
This gaslighting can be done deliberately, as in the example from the film above, in order to make you go crazy. Malignant Narcissists would be prone to
Or the crazy-making can just be a side-effect and the gaslighting is done in order to preserve the Narcissistic Mother's vision of herself as perfect, without her actually having to do the stuff that would make her perfect.
I wrote about my wedding and how my mother never gave me any compliment, but swears blind, shouting it, that she did. This is gaslighting.
She didn't deliberately say to me on the day, "Pity you look so ugly," and then deny it - that would be the act of a Malignant Narcissist.
But she was too self-absorbed and self-centred to say anything nice to me AND she was too convinced of her own wonderful motherness to even entertain the possibility that she wouldn't say anything nice to me, so she re-wrote history to make that that she did.
It's impossible for non-narcissists to get into the mind of narcissists, so I have no idea if this is right. But my best guess is that in her mind it's a case of: "A wonderful mother would have told her daughter she looked lovely, and I am a wonderful mother, therefore I would have/must have said it, and if Danu says differently she must be mistaken". Gaslighting is also insiduous because so many of a Narcissistic Mother's cruelties are small ones. Any particular example of them can be dismissed as just a thoughtless word, and we're all thoughtless sometimes.
But her cruelties add up to death by a thousand cuts, and if you're trying to reason with her (which, don't bother doing. But until you realise this ...) and you're using previous examples of the same cruelty in an attempt to show a pattern - well, it won't work because she will simply deny that the previous examples happened.
Another form of gaslighting is the denial of your right to be upset. In this case the Narcissist might accept that the situation happened, but will invalidate you by vehemently denying that there was anything untoward about it, or any valid reason to get upset.