This influence of the Bible, moreover, did more than lead to the reading of literature of a kindred nature. Some read books on ancient and medieval history, and finally works on the history of modern Europe. Others more seriously concerned were by this mere exposition of the Scriptures led to study collaterally commentaries on the Bible and to take up theology. In this they exhibited the power of self-education which with a strong spirituality combined with unusual imagination made so many Negroes preach with success. They had no more formal education than to read, and that was often picked up in the Sunday school; but they had the experience of a seeker, the light of the Bible, and the guidance of men who eloquently expounded it to the waiting multitude. These they freely drew on and from them they obtained help abundantly. Crude sometimes as the language might be, the thought of this self-made philosopher was original and few heard one preach without wondering how men of limited opportunities could speak so fluently and wisely. Equally helpful was the socialized church as a forum for the Negro. The older members developed an unusually valuable and sometimes a troublesome knowledge of parliamentary practice by participating in the debates on the business centering around communications received, resolutions voicing the sentiment of the body, and policies shaping the destinies of the local church. Here, then, was a constructive field which to the Negro seemed like an invitation to enter the creative world. He entered it and freely participated. True enough the formal procedure too often overshadowed the actual program to the extent that no plan at all could sometimes be carried out, because of unnecessary debate and contention; but the training thereafter served many a Negro in good stead in preventing his race from being imposed upon or in doing something constructive in politics, in the school, and in the church.