In Atlanta, in 1916, a Committee on Church Cooperation was formed composed of representatives from the ministry and laity of white evangelical denominations. Among several "standing committees" was one on "race relationship." This committee occasionally held joint meetings with the Negro ministers. In February, 1919, a regional conference of the Interchurch World Movement was held under the auspices of this Committee on Church Cooperation. Among the "findings" or declarations of the conference was a statement about the obligation of white churchmen to Negroes. It said, "Loyalty to our lofty ideal of democracy and to our Master . . . demands that we shall not pause until the Negro in America shall have justice equal to that of the white man and an opportunity for the full development of the highest possibilities of his personality." The conference specified the following obligations: that "full justice be done the Negro" in the courts; that a "radical change for the better" be made in Negro housing and neighborhood conditions ; that safe and comfortable provisions be made for Negroes in public travel; and that adequate provision be made for Negro education.
Following this conference and pronouncement, these white men called some leading Negro ministers of Atlanta to a meeting and proposed a parallel Negro Committee on Church Cooperation. These two parallel general committees have since held meetings, - weekly separate meetings and monthly joint meetings. Some results have flowed from their joint efforts: rumors of race clashes have been run down and allayed; a junior high school and better grammar schools for Negroes have been promised by the city; a tract of land for a Negro park has been bought and given to the city; and other things have been done to improve conditions and race relations. The plan has fostered mutual understanding and has offered "the Negro the privilege of cooperating with the white man in a work of common concern, which work hitherto has been done by the white man for the Negro.1
These efforts led to the proposal of "The Christian Council of Atlanta," composed of two counselors from the laity and the pastor of each church, white and Negro, in the city. Through proposed conferences, surveys, and programs which may be adopted by the churches upon recommendation of their ambassadors in council, those who have led this movement believe they will see a new day for race relations in Atlanta.
1"The Atlanta Plan of Interracial Cooperation" (pamphlet), by James Morton, published by the Commission on Interracial Cooperation, Atlanta, Ga.
In Cincinnati, about four years ago, a young Negro1 trained in social science at Fisk University and the Yale Graduate School, during leisure hours from his teaching in a public school, began a survey of the Negro life and race relations in that city along lines he had been taught. With some charts, graphically setting forth some of the facts he had found, and the cooperative plans he proposed, he gained the interest of the Secretary of the Young Men's Christian Association of the city and the Executive Secretary of the Council of Social Agencies. Impressed by the plans outlined for a cooperative welfare association, through these two men arrangements were made for the full-time service of the young Negro to work out his program. After three years of constructive work, with representatives selected by active organizations and agencies including churches and fraternal societies and with informal attendants from departments of the city government, a Negro welfare association is functioning with large results. More than a score of organizations and agencies have agreed to an efficient cooperative division of activities. The executives of the cooperating agencies meet in a common conference for planning their work together. All cooperate through the Council of Social Agencies. The Negroes took part in 1921 in raising the money for the "Community Chest." They astonished everybody by the number of givers among them and the amount of money they contributed.