Our Scripture verse for today is John 6:35 which reads: "And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "At offering time, the technique of announcing amounts is used [in the black church]. Sometimes the appeal is for people to match the pastor in giving a certain amount that is stated from the pulpit. Thus, the ‘real’ Christian is the one who can match the pastor. Another technique is to ask for a certain amount based on one's ‘status’ in the church. For example, pastors may be asked to give one amount, ‘ministers’ another, deacons another, and so on. All of these, while they may be effective in securing the desired offering, violate basic scriptural principles and more than often induce guilt."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "The Slave Trade and the New World (Part 2)" from the book, "From Slavery to Freedom" by John Hope Franklin.
It was the forces let loose by the Renaissance and the Commercial Revolution that created the modern institution of slavery and the slave trade. The Renaissance provided a new kind of freedom—the freedom to pursue those ends that would be most beneficial to the soul and the body. It developed into such a passionate search that it resulted in the destruction of long established practices and beliefs and even in the destruction of the rights of others to pursue the same ends for their own benefit.
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Our second topic for today is "The Negro Church: A Nation Within a Nation, Part 2" from The Negro Church in America by E. Franklin Frazier. He writes:
--- The “Invisible Institution” Merges with the Institutional Church (Continued)
The most obvious result of the merging of the “invisible institution” of the church which had grown up among the slaves with the institutional church of the Negroes who were free before the Civil War was the rapid growth in the size of the Negro church organization. But there was a much more important result of this merger which is of primary concern to our study.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks.
Today we are looking at part 2 of Chapter 4: "Reconstruction and Retaliation -- 1866 to 1914"
THE RECONSTRUCTION PERIOD -- 1866 to 1877
Freed by the Emancipation Proclamation, Negroes found themselves far from enjoying equality. True, in those restless days immediately following the Civil War, commonly called "Reconstruction," many blacks held positions of prominence and power. In fact, in the early 1870s, seven Negroes were in Congress at the same time. A total of twenty were elected to the House of Representatives during this era; two were preachers.
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Our Scripture verse for today is Hebrews 12:28 which reads: "Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "While the biblical expectation of giving for believers is carried out through tithes and offerings, many congregations still succumb to other methods of receiving and raising money. Although some of these practices are understandable historically, there seems to be no real justification or rationale for many of the various fund-raising practices that continue. Here I am speaking of such practices as baby contests, the selling of dinners, Tom Thumb weddings, Ms. Church contests, etc. All of these activities seem to have outlived their usefulness as viable fundraising efforts, particularly as a way to regularly support the congregation. More fundamentally, these practices can bring shame upon the name of Jesus Christ and often communicate to those outside of the congregation that there is a level of spiritual immaturity operating among the members."
Our first topic for today is titled "The Slave Trade and the New World (Part 1)" from the book, "From Slavery to Freedom" by John Hope Franklin.
When the Christians of Western Europe began to turn their attention to the slave trade in the fifteenth and sixteenth centuries, they were not introducing a new practice. Although they displayed much originality in approach and technique, they were engaging in a pursuit that had been a concern for countless centuries. As a matter of fact, slavery was widespread during the earliest known history of Africa as well as of other continents. Doubtless there was cruelty and oppression in African slavery as there was anywhere that the institution developed. At least in some portions of Africa there was no racial basis of slavery.
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Our second topic for today is "The Negro Church: A Nation Within a Nation, Part 1" from The Negro Church in America by E. Franklin Frazier. He writes:
The “Invisible Institution” Merges with the Institutional Church
The Civil War and Emancipation destroyed whatever stability and order that had developed among Negroes under the slave regime. An educated mulatto minister of the AME Church who went from the North to the South following Emancipation wrote: “The whole section (in the neighborhood of Charleston, South Carolina) with its hundreds of thousands of men, women, and children just broken forth from slavery, was, so far as these were concerned, dying under an almost physical and moral interdict. There was no one to baptize their children, to perform marriage, or to bury the dead. A ministry had to be created at once -- created out of the materials at hand.”
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks.
Today we are looking at part 1 of Chapter 4: "Reconstruction and Retaliation -- 1866 to 1914"
JIM CROW
If the material which has been covered thus far in this text could be entitled "Slavery to Freedom," the next section, embracing the Civil War to World War 1, can be called "Freedom to Jim Crow." Jim Crow is a slang term for the post Civil War practice of systematically segregating and suppressing the American black man. It was the successful attempt by whites to shackle the freed blacks and to establish a permanent caste system based on race. Jim Crow was a character in a play by Thomas D. Rice who died in 1860. In the play, performed in a New Orleans theater, the Negro folk-nonsense ballad was sung by a Negro cripple who flopped about the stage imitating the motions of a crow. It was such a success that black-faced comedians of both races all across the country tried their hand at it. The term probably came to have its present meaning because it describes the Negro crippled by the many segregation laws established at this time.
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Our Scripture verse for today is Psalm 1:1-2 which reads: "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Within the 'Black Church' and depending on the denomination, the ritual of baptism is performed differently. For some it is done by total immersion and others practice 'sprinkling.' Some baptize in the name of the Father, Son, and Holy Spirit while others baptize in the name of Jesus only. But regardless of the specific practice, this act has tremendous spiritual and psychological significance to the one being baptized as well as upon the congregation. In baptism, one experiences identification with Jesus Christ, a movement from being a 'sinner' to becoming a 'saint.' It is a washing away of sins, a cleansing, and is part of becoming a new person in Christ."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "The Christian Kongo" from the book, "From Slavery to Freedom" by John Hope Franklin.
The kingdom of Kongo in West Central Africa was founded in the fourteenth century. It was unique for its voluntary conversion to Catholicism, which occurred after the Kongolese king Nzinga a Nkuwu asked Portuguese priests to baptize him in 1491. He adopted his baptismal name João I and established trade and religious relations with Portugal, allowing Portuguese merchants and priests into his kingdom. However, in Kongo, Africans and not the Portuguese controlled the church, and thus Catholic worship melded indigenous religious beliefs and practices with Christianity.
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Our second topic for today is "The Institutional Church of the Free Negroes, Part 8" from The Negro Church in America by E. Franklin Frazier. He writes:
The Free Negroes Establish Their Own Churches (Continued)
With the division of congregations came the development of a distinct religious observance combining elements of African ritual, slave emotionalism, southern suffering, and individual eloquence. Working-class Baptist and Methodist church services fused African and European forms of religious expression to produce a unique version of worship that reflected the anguish, pain, and occasional elation of nineteenth-century black life in the United States.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks.
Today we are continuing with part 5 of Chapter 3: "Reaction -- 1820 to 1865"
EVENTS LEADING UP TO THE CIVIL WAR
By the 1850s, cotton had become king, accounting for nearly half of the total value of our exports. And the black man who worked the cotton had become a great divider of men. Things were heading toward a climax in the 1850s and, as time wore on, turbulence increased. Deciding which states would become free of slavery was a problem. Slave owners and abolitionists were at each others' throats. The novel Uncle Tom's Cabin, by H. B. Stowe appeared in 1352 and had a tremendous impact against slavery. The Dred Scott decision of the Supreme Court was handed down in 1857. Scott, taken to free territory by his master, filed a lawsuit for his freedom, but the court denied it, claiming he could not sue because he was not a citizen.
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Our Scripture verse for today is Colossians 1:9 which reads: "For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Although what is called the ‘Black Church’ is still the most powerful institution within the Black community, there is a need for some midcourse corrections. Though there are many encouraging signs, the dangers are there also. Our challenge in the years ahead is to continue to maximize the resources that will advance Christ's church as a whole."
Our first topic for today is titled "The New World Experience" from the book, "From Slavery to Freedom" by John Hope Franklin.
As Van Sertima has ably pointed out in his book, They Came Before Columbus, peoples of African descent arrived in the United States before Christopher Columbus allegedly discovered America. It should also be noted that there were Africans who were on the same ship with Columbus during his exploration. The fact remains, however, that most African Americans arrived in the United States as slaves, and a few arrived as indentured laborers.
In the early 1400s, the Portuguese began to make their way along the west coast of Africa. It was Portugal that led Europe in its search for an all-water route to the East—India, China, and the East Indies.
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Our second topic for today is "The Institutional Church of the Free Negroes, Part 7" from The Negro Church in America by E. Franklin Frazier. He writes:
The Free Negroes Establish Their Own Churches
After Richard Allen and Absalom Jones organized the Free African Society, they differed as to whether Negroes should model their church organization after the Methodist or after the Protestant Episcopal Church. Allen was of the opinion that the Methodist form of worship was more suited to the religious needs and form of worship to which the Negroes had become accustomed. As a consequence of this difference between Jones and Allen, Jones organized the African Protestant Episcopal Church of St. Thomas but the majority of the Negroes who had seceded from the white church followed Allen.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks.
Today we are continuing with part 4 of Chapter 3: "Reaction -- 1820 to 1865"
NEW TESTAMENT SCRIPTURES AND SLAVERY
Not only were scriptures cited in an attempt to support the belief that Negroes were cursed, but they were used to support the very institution of slavery itself. These passages include Ephesians 6:5-9, Colossians 3:22-25; 1 Timothy 6:1-2; Titus 2:9-10; 1 Peter 2:18-19; and Philemon.
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Our Scripture verse for today is Matthew 5:14-16 which reads: "Ye are the light of the world. A city that is set on an hill cannot be hid. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Both the pastor and the church community have been major contributors to promoting the spiritual as well as the psychological well-being of individuals. While the landscape has changed dramatically over the years, both the church setting and the pastor remain vital to the overall well-being of individuals involved in the church community. It is my belief that the historical 'Black Church' had more of a way-of-life effect on its parishioners than many contemporary congregations do. Further, as individuals began to compartmentalize their lives, some of the natural psychological benefits arising from church involvement started to dissipate. As the deep psychological impact of the 'Black Church' began to be removed from it, its all-embracing benefits also started to wane."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "African Culture and the Diaspora" from the book, "From Slavery to Freedom" by John Hope Franklin.
Students of Africa and America have discussed for many years the question of the extent to which African culture was transplanted and preserved in the New World. Of course, a considerable number of students formerly contended that nothing existed in Africa that approached civilization and that there was, therefore, nothing for Africans to bring with them. As evidence to the contrary began to pile up, that position was no longer tenable. Questions still remained as to whether Africans continued to be African in ways other than color and whether any substantial elements of Africa became part of the general acculturative process taking place in America. Sociologists like E. Franklin Frazier and Robert E. Park have failed to see anything in contemporary African-American life that can be traced to the African background. On the other hand, scholars like Carter G. Woodson, Melville J. Herskovits, Lorenzo Turner, John Blassingame, and Albert Raboteau have insisted that the African cultural heritage can still be seen in many aspects of American life today. In the 1960s and 1970s the debate was revived when many blacks and some whites began to insist that a substantial portion of African culture not only survived the Atlantic crossing but has persisted to the present day. Although the controversy continues unresolved, it nevertheless seems possible to make a tentative statement about this important problem.
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Our second topic for today is "The Institutional Church of the Free Negroes, Part 6" from The Negro Church in America by E. Franklin Frazier. // Conflict over the Question of Status (Continued)
The question of status was not confined to the South. In the North as in the South a number of Negro preachers had acquired some distinction and had preached to predominantly white congregations. Among these was Lemuel Haynes, the illegitimate child of a Negro and a white woman who was born in Connecticut in 1753. He took the name of a white benefactor who took him in his home when he was abandoned by his mother. Haynes grew to manhood in Massachusetts after having been bound out as a child of five months. It was in the home of the man to whom he was bound out that he first read the Bible and conducted the family prayers. He was licensed to preach in the Congregational Church and serve in a number of churches in New England.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks. Today, we are continuing with part 3 of Chapter 3: "Reaction -- 1820 to 1865".
THE HAMITIC CURSE
One belief held by many during this period was the "Hamitic curse," and Genesis 9:25 was a favorite text of many Southern preachers. A study of Genesis 9:20-27 reveals that it was Ham, the father of Canaan, who saw Noah's nakedness. However, the curse is upon Canaan, Noah's grandson. Because the Bible does not teach that curses fall indiscriminately upon the heads of the innocent, different solutions have been offered as to why Canaan and not Ham was cursed. Some have suggested that the words "his younger son", meaning “the little one,” could refer to Canaan as well as to Ham, thus punishing Canaan for his own sin and not that of his father. One thing is clear: those who talk about the Hamitic curse must remember that Canaan, not Ham, was cursed. If Ham bore blame, we are unaware of his punishment. It is simply prophesied that the moral guilt of Ham would manifest itself in Canaan and his descendants. Thus, first of all, it was Canaan, not Ham, upon whom the curse fell.
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Our Scripture verse for today is Matthew 19:14 which reads: "But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "The possibility and reality of becoming someone new is offered by Jesus Christ when one is placed in the true church. Second Corinthians 5:17 states: 'Therefore if any man [person] be in Christ, he [or she] is a new creature [creation]: old things are passed away; behold, all things are become new.' This is a profound message of the Gospel and true church. Imagine slaves who were humiliated and treated as less than persons but had within them the message of being a new creation in Christ."
Our first topic for today is titled "The African Way of Life -- The Arts (Part 3)" from the book, "From Slavery to Freedom" by John Hope Franklin.
There was usually enough stability within African states and among them to make possible healthy economic development. The division of labor and the practice of specialization in occupations display a remarkable versatility and variety of talents and tastes. The interest in commerce and the understanding of the economic importance of contact with the European and Asian worlds show a realism similar to that of contemporary states in other parts of the world.
Nothing is more impressive in viewing the social institutions of Africa than the cohesive influence of the family. The immediate family, the clan, and the ethnic community undergirded every aspect of life. The rule of discipline enforced in the family was responsible in large measure for the stability that has been observed in various aspects of life. The influence and hold that the patriarch had over the members of the family was largely responsible for the stability that was characteristic of the area. The deep loyalty and attachment of the individual to the family approached reverence and indeed was the basis for most of the religious practices, in which veneration of ancestors played such an important part.
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Our second topic for today is "The Institutional Church of the Free Negroes, Part 6" from The Negro Church in America by E. Franklin Frazier. He writes:
Conflict over the Question of Status
It is apparent then that in the early development of the Negro church on an institutional basis there was the question of the status of the Negro preachers and Negro communicants in relation to the white church organizations. In the South where slavery was the normal condition of the Negro or as the Supreme Court of Mississippi stated that the laws of the State "presume a Negro prima facie to be a slave," it was to be expected that the question of the status of the Negro in the churches should be insistent. In fact, the schism which was created in the various national church organizations over the question of slavery involved the status of the Negro in the Christian churches. After many attempts to reconcile the viewpoint of the southern sections of these church organizations which sought justification of slavery in the Scriptures with that of northern elements who refused to justify slavery on Christian grounds, the Methodists, Baptists, and Presbyterians split and set up separate organizations. In the South the Negroes continued to join the Methodist and Baptist churches in large numbers and to worship in the segregated sections of the churches of their masters.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks.
Today we are continuing with part 3 of Chapter 3: "Reaction -- 1820 to 1865"
A TERRIBLE DEMORALIZING ERA
Under the lax moral life of the plantation, where marriage was a farce, laziness a virtue, and property a theft, a religion of resignation and submission degenerated easily, in less strenuous minds, into a philosophy of indulgence and crime. Many of the worst characteristics of the Negro masses of today had their seed in this period of the slave's ethical growth. Here it was that the Home was ruined under the very shadows of the church, white and black; here habits of a shiftlessness took root, and sullen hopelessness replaced hopeful strife.
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Our Scripture verse for today is Colossians 2:9-10 which reads: "For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power:"
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, “One's worldview has a profound impact on one's psychology of life and one's behavior. The 'Black Church' teaches a worldview. It is Bibliocentric and views life as important, ordained of God, with a future life that is even better. This 'otherworldly' aspect of religion has been misinterpreted by many, including Black writers. Such writers saw the 'otherworldliness' as escapism or as 'opium of the people.' While one must admit that in the practice of Christianity, one can exhibit escapism, true religion/Christianity is both 'this and otherworldly.' Jesus indicated in His high priestly prayer that we are 'in the world but not of the world.' It is the proper understanding of this and other Scriptures that allows one to maintain sanity in the midst of oppression, hatred, discrimination, etc. Without such a view it would have been easy for our fore parents to give up and say, 'What's the use?'"
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "The African Way of Life -- The Arts (Part 2)" from the book, "From Slavery to Freedom" by John Hope Franklin.
The numerous spoken languages found in Africa always constituted a barrier to the development of literary forms. From the Atlantic to Ethiopia, through the heart of the continent, the languages of the Sudanic group are spoken. In the southern half of Africa, Bantu is spoken. There are at least ten Semitic dialects, ranging from the Arabic in North Africa to the Berber dialects heard in the Great Desert. Besides, there are many communal dialects and languages that have no apparent relationship with the principal language groups. Among these are the languages of Suto, Rwanda, and Banda. Thus, where there is so much heterogeneity in the spoken language, even within a relatively small area, the almost insurmountable difficulties involved in the evolution of adequate means of extensive communication become readily apparent.
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Our second topic for today is "The Institutional Church of the Free Negroes, Part 5" from The Negro Church in America by E. Franklin Frazier. He writes:
Andrew Bryan was born a slave in South Carolina and was brought by his master to Savannah. He began with public exhortations and prayer meetings and was soon preaching to congregations of white and black people in Savannah. Bryan was permitted by his master and other whites to erect a church. But considerable opposition developed because it was feared that despite the "salutary" effect of his preaching, the religious gatherings would lead to a slave uprising. Bryan and his brother suffered considerable persecution including whippings and torture. His master came to his defense, and he was permitted to conduct his services in a barn. Through the assistance of influential friends he was able to collect funds in order to purchase a lot upon which he built a church. When his master died, the heirs of the estate gave him an opportunity to purchase his freedom. However, the church remained under the control of the heirs of his master's estate and the worship of the communicants continued to be supervised by whites. As the membership increased, a number of congregations split and new churches were founded. When Bryan died in 1812, he was the acknowledged and respected leader of the religious life of Negroes in Georgia.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks. Today we are continuing with part 2 of Chapter 3: "Reaction -- 1820 to 1865".
RESTRICTIONS IMPOSED
Southern states moved rapidly to enact stringent laws. In Mississippi in 1823 it became unlawful for six or more Blacks to meet for educational purposes. Meetings for religious purposes required the permission of the master. Even then a recognized White minister or two reputable Whites had to be present. In Delaware in 1831, no more than twelve Blacks were allowed to assemble later than 12 o'clock midnight unless three respectable Whites were present. No free Black could attempt to call a meeting for religious worship unless authorized by a judge or justice of peace upon recommendation of five respectable White citizens. In many sections of the South Black preachers were silenced and not allowed to preach other than on their own plantations, and then only with their masters' consent.
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Our Scripture verse for today is Ephesians 3:20-21 which reads: "Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, The nature of the Christian message is one that, when properly understood and applied, gives meaning to life. The church, with its message of hope and its vision of humankind that are abstracted from a biblical viewpoint, makes a profound impact on the believer. The church and its message actually give new meaning to life. This meaning in turn gives a direction to life."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "The African Way of Life -- The Arts (Part 1)" from the book, "From Slavery to Freedom" by John Hope Franklin.
In some areas of art, Africans attained a high degree of expression. In carvings and sculptures of wood, stone, and ivory, their work displayed an originality both in technique and subject matter that marked them clearly as a people with an abundant capacity for aesthetic expression. There was, of course, a great degree of variation from place to place in the level of expression attained, but hardly any community failed to show some inclination toward the use of certain art forms. Benin bronze and brass works of rosettes, doorplates, and metal vases reflect great skill in the use of this difficult medium. Among the Yoruba the delicacy of form seen in the terra-cotta pieces is a testimonial to the rare artistry that these people possessed. The statuettes of people and animals widely used by African communities in religious rites serve as a reminder that almost everywhere some Africans concerned themselves with artistic activities. From Timbuktu to the Congo there was considerable work in wood, gold, silver, ivory, clay, and the like, and it cannot be denied that many of these pieces bear witness to the fact that African art was not only indigenous but also worthy of the name.
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Our second topic for today is "The Institutional Church of the Free Negroes, Part 4" from The Negro Church in America by E. Franklin Frazier. He writes:
The relation of the free Negroes to the white Christian churches may be seen first in the activities of the early Negro preachers and their relations with white congregations. This was natural since, as we have seen, the Negro preacher slave as well as free, occupied a dominant position in the religious activities of Negroes. The traditional African priesthood had disappeared and a church organization only grew up gradually among the Negroes.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks.
Today we are looking at the section titled, "Reaction -- 1820 to 1865"
CAUSES BEHIND THE REACTION
In the critical era of 1820-65, slavery became an extremely important part of the South's economy. First, in the industrial revolution that took place, the invention of the cotton gin increased a slave's ability to clean cotton by 50 pounds a day. New machines like the wool-comber, spinning jenny, and steam engine played their part in increasing the slave's value. For those who stooped so low, slave breeding became a lucrative practice. This had a great demoralizing effect upon the Blacks who had practically no family life as it was. New machines meant greater production; this required more slaves, who, in turn, became more valuable.
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Our Scripture verse for today is Psalm 46:10 which reads: "Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Hope is also a needed element for an enduring life. Those who decide to live rather than commit suicide often have a high degree of hope. Hope is still taught in the Black Church. Hope is an integral part to the true Christian message and is reinforced in healthy Christian settings. Hope thus has deep spiritual and psychological meaning and implication. Psychologically, hope may be defined as a belief that leads one to strive for a certain outcome with the expectation that the outcome will occur."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "The African Way of Life -- Religion (Part 2)" from the book, "From Slavery to Freedom" by John Hope Franklin.
The elaborateness of funeral rites all over the continent attests to the regard that Africans had for the idea that the spirits of the dead played an important part in the life of the kinship group. The funeral was the climax of life, and costly and extensive rituals were sacred obligations of the survivors. The dead were generally buried in the ground either beneath the huts in which they had lived or in cemeteries. Burial often took place within a few days after death, but at times the family delayed interment for several weeks or longer. The grave was not completely closed until every member of the family had had an opportunity to present offerings and to participate in some rite incident to interment. Nothing more clearly demonstrates the cohesiveness of the African family than the ceremonies and customs it practiced on the occasion of the death and burial of a member.
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Our second topic for today is "The Institutional Church of the Free Negroes, Part 3" from The Negro Church in America by E. Franklin Frazier. He writes:
The relations of free Negroes and Whites in churches were determined largely by the slave status of the majority of the Negro population. Although the Anglican Church carried on missionary activities among the slaves, they were not interested in changing the status of the slaves. It was the Quakers who, in accepting both Negro slaves and free people on an equal basis, became the enemy of the system of slavery. Religious training of the slaves as a preparation for freedom was advocated by the Quakers as early as the seventeenth century. Many of them freed their slaves and helped to remove legal restrictions against the private manumission of slaves. The relation of free Negroes to the White in the churches did not become a real issue until Negroes were evangelized by the Baptists and Methodists.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks. Today we are looking at the section titled, "Black Churches Led by Blacks, Part 2"
The case of Richard Allen is an excellent example of the break with a White congregation. Born a slave in the city of Philadelphia, Allen was sold to a planter who took him to Delaware. He saved his money and in 1777 bought his freedom the same year he was converted under Methodist preaching.
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Our Scripture verse for today is Romans 12:15 which reads: "Thine, O Lord is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "The historical situation of Blacks in America—mainly one of slavery and oppression—under normal circumstances would break one's spirit. But Blacks, armed with a hope in and vision of God and an opportunity to assemble together even under the rubric of the church as an 'invisible institution,' were able to encourage each other and to focus on the true Christian message. This life-giving message is deeply undergirded and sustained by and through hope. Even today one of the favorite hymns sung in many churches is, 'My Hope is Built on Nothing Less than Jesus' Blood and Righteousness.' Other historical songs as well as sermons infused with the good news of Christ were steeped in the element of hope."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "The African Way of Life -- Religion (Part 1)" from the book, "From Slavery to Freedom" by John Hope Franklin.
Certainly up to the period of the many European incursions into Africa the vast majority of the people engaged in religious practices that were indigenous to the continent. These practices were only outward manifestations of certain religious beliefs and, like symbols in other religions, they did not indicate the specific character of the religion. The religion of early Africans can most accurately be described as ancestor worship. Africans believed that the spirits of their ancestors had unlimited power over their lives. In this, as in almost every aspect of African life, the kinship group was important. It was devoutly believed that the spirit that dwelled in a relative was deified upon death and that it continued to live and take an active interest in the family. The spirits of early ancestors had been free to wield an influence for such a long time that they were much more powerful than the spirits of the more recently deceased, hence, the devout worship and the complete deification of early ancestors. Not only were the spirits of deceased members of the family worshipped, but a similar high regard was held for the spirits that dwelt on the family land, in the trees and rocks in the community of the kinship group, and in the sky above the community.
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Our second topic for today is "The Institutional Church of the Free Negroes, Part 2" from The Negro Church in America by E. Franklin Frazier. He writes:
The Negroes who were free before the Civil War were concentrated in the areas where the plantation system of agriculture either had not taken root or had died out. They were to be found chiefly in the tidewater region of Virginia and Maryland and the Piedmont region of North Carolina. Moreover, there were settlements of free Negroes in the North and in the isolated communities of Negroes mixed with Indians. But the majority of free Negroes were concentrated in the cities both in the North and in the South. It was in the urban areas of the South that the free Negroes were able to achieve a secure position in the economic organization.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks.
Today we are looking at the section titled, "Black Churches Led by Blacks, Part 1"
The third group, Black churches with Black leaders, also grew. At first the free Blacks in the North were mainly responsible for these independent assemblies. They could do this, even though there were restrictions upon them: “there were all kinds of restrictive laws against free Negroes as regards voting, holding civic offices, testifying in court against white men, purchasing white servants, intermarrying with whites. and associating with slaves in the South. Free Negroes were required to pay taxes, however. In the North, political and economic conditions were somewhat better, but earning a living was more precarious than in the South.”
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Our Scripture verse for today is Romans 12:15 which reads: "Rejoice with them that do rejoice, and weep with them that weep."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Christian self-actualization differs radically from humanistic self-actualization. Humanistic self-actualization occurs when an individual becomes all that one can be within the context of human standards and parameters. However, Christian self-actualization occurs when one becomes all he or she can become since the Christian's personal development is moderated by and occurs within the context of Jesus Christ and the parameters and principles of Scripture. The Christian becomes self-actualized as movement toward maturity or perfection is occurring. For believers in Christ Jesus, perfection does not mean sinless, but implies growth and movement toward maturity. Jesus, for example, indicated in Matthew 22:37-40 that for Christians the great commandment in the law is: 'Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.' Hence, the self-actualized Christian would express love and have mature relationships on three dimensions: to God, to fellow humanity, and to self. Martin Luther King Jr. aptly suggested that to live a complete life; that is, a self-actualized life, one must be complete on all three dimensions."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "The African Way of Life -- Social Organization (Part 3)" from the book, "From Slavery to Freedom" by John Hope Franklin.
It must not be assumed that people at the lower levels of the social order enjoyed no privileges or respect. All were regarded as necessary to society and were respected for what they contributed. They were accorded numerous privileges because their acknowledged skills earned for them the right to move from one place to another and entrance into groups that otherwise would have been closed to them.
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Our second topic for today is "The Institutional Church of the Free Negroes, Part 1" from The Negro Church in America by E. Franklin Frazier. He writes:
Negroes Who Were Free Before the Civil War
The twenty Negroes who were sold to the Virginia settlers by a Dutch man-of-war in 1619 were not slaves, since there was no precedent in English law for slavery. These Negroes and those imported later were "absorbed in a growing system (servitude based upon English apprenticeship and vagrancy laws) which spread to all the colonies and for nearly a century furnished the chief supply of colonial labor." Little is known of what became of the first twenty Negroes who were introduced into the Virginia colony. However, there is a record of the baptism of a child of one couple among them.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks
Today we are looking at the section titled, "Early Black Churches Led by Whites, Part 2"
In the years after the Revolutionary War, determined efforts were made for real independence -- religious independence. The first distinctive Black Baptist church in America was founded at Silver Bluff, S.C., between the years 1773 and 1775. with help by a White deacon, named W. Palmer. It is known that George Liele (or Lisle) preached there. Liele was born a slave about 1750, probably in Virginia, and later taken to Georgia.
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Our Scripture verse for today is 1 Corinthians 1:10 which reads: "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Abraham Maslow, a psychologist, defined the human's highest need as the need for self-actualization. That is, all that a person can be one must be. Christianity, biblically practiced and exercised, takes the individual to one's highest level and allows the person to become fully who he or she is. The true church allows individuals to become all that one could become. The true church allowed and allows total development by an individual. In the true church, the individual can develop all dimensions—mind, body, soul, and spirit."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "The African Way of Life -- Social Organization (Part 2)" from the book, "From Slavery to Freedom" by John Hope Franklin.
Our second topic for today is "The Invisible Institution Comes Into Existence, Part 3" from The Negro Church in America by E. Franklin Frazier.
Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks. Today we are looking at the section titled, "Early Black Churches Led by Whites, Part 1"
Our Scripture verse for today is Philippians 4:19 which reads: "But my God shall supply all your need according to his riches in glory by Christ Jesus."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "The 'Black Church' has historically been a spiritual and unique psychological sustaining force for Black people. Many have observed that, without God and the 'Black Church,' Blacks in America would not have survived the horrors of the middle passage and slavery. From all indications, and contrary to some observers, the historical faith of Black people as practiced in Christianity was authentic and genuine. It was 'otherworldly,' but also 'this-worldly.' It allowed individuals to sustain hope, bear pain, endure agony, and maintain a sense of sanity -- with the hope and belief that a better day was coming by and by. Even those who do not share this faith would have to admit as history unfolded that a better day did come for Black people."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks. If you enjoy this podcast, please feel free to purchase any one of these books from our website, HistoryofBlackAmericansAndTheBlackChurch.com.
Our first topic for today is titled "The African Way of Life -- Social Organization (Part 1)" from the book, "From Slavery to Freedom" by John Hope Franklin.
As among other peoples, the clan, a group of families related by blood, was the basis of social organization in early Africa. The foundation of even economic and political life in Africa was the clan, with its inestimable influence over individual members. Although the eldest male was usually the head of the clan, relationships were traced through the mother rather than the father. Women were central figures in African society because they were, through marriage, the keys to appropriating land and, through their labor and that of the children they bore, the means to cultivating land.
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Our second topic for today is "The Invisible Institution Comes Into Existence, Part 2" from The Negro Church in America by E. Franklin Frazier. He writes:
One qualification which the Negro preacher among the slaves needed to possess was some knowledge of the Bible. However imperfect or distorted his knowledge of the Bible might be, the fact that he was acquainted with the source of sacred knowledge, which was in a sense the exclusive possession of his white masters, gave him prestige in matters concerning the supernatural and religious among his fellow slaves. His knowledge of the sacred scriptures had to be combined with an ability to speak and communicate his special knowledge to the slaves.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks
Today we are looking at the section titled, "White Churches with Black Membership"
Attending the master's church was the first step. The first Black converts attended the churches of masters who permitted them to engage in religious activity. It was not so much an expression of Christian brotherhood as it was an opportunity to keep an eye on the Blacks.
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Our Scripture verse for today is Romans 14:11 which reads: "For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "What is the psychology in Black preaching? First, there is the negative aspect. This negative and potentially detrimental aspect plays on and deliberatively seeks the emotions of the people. Those who employ this method of preaching may or may not be genuine. Such individuals know well the language, idioms, and culture of the people and congregation; they know well how to create an atmosphere that is capable of drawing people into an experience. In the presence of such 'preaching,' if one would withdraw from the experience and become an observer, one would probably describe what is happening as devoid of much substance and content. From such a vantage point, the major goal of the ‘preaching’ would seemingly be to create an experience, a happening. One would find it difficult to differentiate some of what occurs in such a service from what one would see at a major concert or other entertainment events. This type of 'preaching' fits King's description of what often occurs in what he calls the 'Burn-up Church.' Persons who do this non-genuinely are using the people for their own benefits—whether to 'fleece the flock' or for some other motive."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled "The African Way of Life -- Economic Life (Part 2)" from the book, "From Slavery to Freedom" by John Hope Franklin.
Domestic animals were a part of almost every farm, but in some areas the rural people devoted most of their attention to the grazing of sheep and cattle and the raising of chickens and other fowl. In northeastern Africa some tribes were known for their great skill in the breeding and care of cattle. In the east, many villages ascribed so much importance to the raising of cattle that wealth was measured in terms of heads of cattle. The Bantu and Khoikhoi engaged in farming as well as large-scale cattle raising.
Artisanry was a significant area of economic activity. Even less complex communities contained members who were skilled along various lines. Many groups exhibited remarkable knowledge of basketry, textile weaving, pottery, woodwork, and metallurgy. The Pygmies manufactured bark cloth and fiber baskets. The Khoikhoi devoted much time and attention to making clothing from textiles, skins, and furs. The Ashantis of the Gold Coast wove rugs and carpets and turned and glazed pottery with considerable skill. In many parts of the Sudan there was extensive manufacturing of woodenware, tools, and implements.
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Our second topic for today is "The Invisible Institution Comes Into Existence, Part 1" from The Negro Church in America by E. Franklin Frazier. He writes:
It is no exaggeration to say that the "invisible institution" of the Negro church took root among the enslaved blacks. The key to an understanding of the "invisible institution" may be found in the typical remark of an ex-slave who wrote: “Our preachers were usually plantation folks just like the rest of us. Some man who had a little education and had been taught something about the Bible would be our preacher. The colored folks had their code of religion, not nearly so complicated as the white man's religion, but more closely observed... When we had our meetings of this kind, we held them in our own way and were not interfered with by the white folks."
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks. Today we are looking at the section titled, "The Rise of the Black Preacher"
In time, the Black preacher played a significant role in the development of Black society. The Whites supplied the preachers most of the time in Black churches during this era. And in White churches to which Blacks were allowed to come, White ministers preached. Occasionally, Black exhorters were allowed to speak from the floor (not from the pulpit). Some congregations had Black preachers (mostly free Blacks) who became well known for their effectiveness. In the North, Lemuel Haynes was perhaps best known. Born in Connecticut in 1753, he grew to manhood in Massachusetts, served in the Revolutionary War and later was licensed to preach in the Congregational Church. One of the first Blacks in America to pastor a White congregation, he served various churches in Vermont for more than twenty years.
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Our Scripture verse for today is Hebrews 1:3 which reads: "[Jesus] being the brightness of [God's] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "In his analysis of Black preaching, Mitchell listed two principles of effective Black preaching: 'The first is that one must declare the gospel in the language and culture of the people -- the vernacular. The second hermeneutic principle is that the gospel must speak to the contemporary man and his needs.' Hamilton further noted that two of the greatest compliments one could pay to Black preachers were: (1) that they know their Bible well and (2) that they can really preach... Black preaching is still an art form that has many unique and positive features. However, it is unfortunate that in some circles and at certain times, the style of preaching has become as important (and sometimes more so) as the content of the message. For some, 'preaching' has not occurred unless it is done in a certain manner. There is much psychology in some preaching styles and those who employ them know it and can cater to it."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled “The African Way of Life -- Economic Life” from the book, "From Slavery to Freedom" by John Hope Franklin.
It would be erroneous to assume that Africans were either primarily nomadic or simply agricultural. There exists in Africa such a diversity of physical environments that it would be impossible for people to evolve identical ways of life in different parts of the continent. Essentially agricultural, the peoples of Africa displayed a remarkable degree of specialization within this ancient economic pursuit. The African concept of landownership stemmed from the importance of agriculture in the peoples' way of life. The land was considered so important to the entire community that it belonged not to individuals but to the collective community, which was comprised of the first occupants of the soil. One of the most important local dignitaries was the "master of the ground," who was at the same time the grand priest of the local religion and the administrator of the soil. The importance of this official can be clearly seen, it may be recalled, in the fact that not even the political ruler could make any disposition of land without the consent of the master of the ground. Individuals or groups of people could obtain the right to use a given parcel of land, but such permission did not carry with it the right of alienation or any other form of disposition. When the land was not used productively, it reverted to the collective domain.
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Our second topic for today is "The Negro Adapts Christianity to His Experience in the New World, Part 4" from The Negro Church in America by E. Franklin Frazier. He writes:
For a people who had been separated from kinsmen and friends, it was inevitable that the ties of kinship formed in the New World should be the most valued form of human association. This was especially true in respect to the relationship between the mother and her children since, generally, no recognition was accorded the relationship between spouses and the father and his children.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks
Today we are looking at the section titled, “The Work of Various Denominations Among the Slaves”
During the last half of the eighteenth century, near the time of the American Revolution, certain events occurred that helped spread Christianity among the Blacks. First, the inventions of the cotton gin, spinning and weaving machines, and the increased demand for cotton played a large part in the need to import more slaves to work in the Southern soil so ideal for cotton. Second, and more important perhaps, the religious revival that took place from Maine to Georgia began to touch the lives of the Blacks. Beginnings of this revival, called the Great Awakening, occurred in New Jersey in the 1720s with the preaching of a German named Frelinghuysen.
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Our Scripture verse for today is Hebrews 1:3 which reads: "[Jesus] being the brightness of [God's] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Part of the reason for the multiple roles of the Black Pastor has historically been that the pastor was invariably one of the most influential and articulate members of Black church society; frequently they were the most educated members of the Black community. Thus, the community and congregation demanded and, at minimum, expected them to be available to assist with their various needs. The Black pastor was and still often remains a 'counselor' to those facing family, marital, and personal difficulties. Moreover, the pastor has traditionally played a role in helping persons and families deal with death and grief issues. Their sermons often speak to these difficulties, as well as to issues of oppression and racism and thus provide hope in the midst of trials and tribulations through their teaching and sermons."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled “The African Way of Life -- Political Institutions, Part 2” from the book, "From Slavery to Freedom" by John Hope Franklin. We are going to look at the West African Coast and European Merchant-Traders.
The power to govern a state usually resided in a given family and was transmitted by it. Two other families, however, performed important functions in establishing a royal personage on the throne: the electing family and the enthroning family. The electing family could exercise a choice within the royal family. In this way, Africans recognized the stabilizing effect that a royal family might have on the political fortunes of the people. At the same time, they were practical enough to recognize the fact that the eldest son was not necessarily the ablest or most desirable and felt free to choose their ruler from among any of the male members of the royal family. The new king could exercise no authority until he had been properly invested in office by those so designated by the enthroning family. These practices had the effect of ensuring the people a more satisfactory monarch than automatic descent of authority might give them.
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Our second topic for today is "The Negro Adapts Christianity to His Experience in the New World, Part 3" from The Negro Church in America by E. Franklin Frazier. He writes:
From the standpoint of his earthly condition, the Negro was constantly concerned with death. In a recent lecture dealing with the Spirituals, a distinguished Negro minister has pointed out that for the slave death was an ever-present and compelling fact "because of the cheapness with which his life was regarded. The slave was a tool, a thing, a utility, a commodity, but he was not a person. He was faced constantly with the imminent threat of death, of which the terrible overseer was the symbol; and the awareness that he (the slave) was only chattel property, the dramatization?"
One only needs to recall the words of many of the Spirituals to realize how important death was to the slaves and later to the emancipated Negro.
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks
Today we are looking at the section titled, “Revival -- 1777-1819: The Protestant Episcopal Church”
The eighteenth century brought a number of changes regarding evangelism among Blacks. Fears that conversion meant freedom from servitude were allayed. Various legal rulings stated that Christianity was not a legal barrier to slavery. Feeling freer to evangelize, the denominations became busier. The Anglican Society of the Propagation of the Gospel in Foreign Parts, founded in 1701 and intended to care for British emigrants, soldiers, officials, and merchants, soon turned its attention to American Blacks and Native Americans.
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Our Scripture verse for today is Matthew 20:17-19 which reads: "And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "The Black pastor has historically been and in many cases continues to be preacher, poet, exhorter, teacher, 'social worker,' 'psychologist,' businessperson, politician, orator, civil rights leader, and community organizer. Hamilton stated: 'Black preachers have always been pacifiers, passive resisters, and vigilantes. And each type has had, and continues to have to this day, substantial following in the black communities. They have this in common: They have all been leaders of their people—people needing comfort, instruction, encouragement and guidance. At some point during slavery, the various preachers filled, in their own ways, these needs.'"
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is titled “The African Way of Life -- Political Institutions, Part 1” from the book, "From Slavery to Freedom" by John Hope Franklin. We are going to look at the West African Coast and European Merchant-Traders.
It is obviously impossible to make very many generalizations concerning the way of life in a continent as large as Africa, with so many variations in climate, physiography, and population. As in any other area, at any other time, Africa presents variations in degrees of civilization that run the entire gamut from the most simple to remarkably advanced ones. At this point little more can be done than to observe various aspects of the African way of life with a view to understanding more adequately the cultural heritage of these people who have come to claim the concern of Europeans and Americans in recent centuries. If the emphasis here appears to be placed on the way of life in West Africa, it is because there seems to be merit in trying to secure as intimate an understanding as possible of the area in which the bulk of the people lived who later became the black workers of the Americas.
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Our second topic for today is "The Negro Adapts Christianity to His Experience in the New World, Part 2" from The Negro Church in America by E. Franklin Frazier. He writes:
On the Sea Islands off the coast of South Carolina and Georgia where the slaves were most isolated from whites, some of the Negro Spirituals reveal some continuity with their African background. This continuity is to be found especially in what has been called the Afro-American shout songs. These shout songs are so named because they were sung and are still sung while the Negro worshippers are engaged in what might be called a holy dance. This may be regarded as an example of the most primitive and elemental expression of religion among American Negroes. Moreover, it provides an excellent illustration of Marett's contention that primitive man "does not preach his religion, but dances it instead."
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Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by William A. Banks. Today we are looking at the section titled, “Little Progress Made in the Evangelism of the Slaves”
In these early days of slavery, Christianity made little progress among the slaves. First, it was only natural that the new arrivals were slow to break away from African rituals that were a part of their former way of life. Second, the slaves’ general interest in religion was slight, and very little was done to encourage them to become Christians even though “Christianizing” them was one of the earliest justifications given by Europeans for the slave trade. Failure to evangelize was in part traceable to the low spiritual state of the Whites themselves. There simply were no strong evangelical churches in America at the time.
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Our Scripture verse for today is Philippians 1:29 which reads: "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "While I fully understand how over time the institutional church has come to have the structures and titles it has, it is time to reconsider where we are in light of Scripture. We must critically examine whether we have created the church in our image as opposed to what Jesus Christ intended. The emphasis in Scripture is not on titles, names, or positions, but rather upon service. Let us continually strive to live up to this expectation."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks. If you enjoy this podcast, please feel free to purchase any one of these books from our website, HistoryBABC.com.
Our first topic for today is a continuation of our look at the earliest African states from the book, "From Slavery to Freedom" by John Hope Franklin. We are going to look at the West African Coast and European Merchant-Traders.
"The 1591 Moroccan conquest of Songhay had not ended the trans-Saharan trade: the southern terminals had merely shifted eastward to the Hausa states and the Bornu empire. By the early twentieth century, however, when Great me west African Britain, France, and Germany were completing their conquests of West African states, the locus of power in West Africa had long since passed from the savannah kingdoms to forest-belt states located along the Gulf of Guinea to the south..."
Our second topic for today is "The Negro Adapts Christianity to His Experience in the New World, Part 1" from The Negro Church in America by E. Franklin Frazier.
"The Negro slave found in Christianity a theology and a new orientation toward the world at large and in doing so he adapted the Christian religion to his psychological and social needs. One of the best sources of information on the manner in which the Negro adapted Christianity to his peculiar psychological and social needs is to be found in that great body of sacred folk music known as the Negro Spirituals..."
Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by William A. Banks
We will continue looking at a Comparison of African Slaves with European Immigrants: "Whites who were indentured or contract servants were able to change their condition of living. Owners of White slaves found them more difficult to handle and keep. White slaves could run away and mix with the majority population or settle down in new areas and escape detection. Blacks could not. They had no such control over their destinies..."
Our Scripture verse for today is Romans 15:13 which reads: "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Mother, in the Bible, generally refers to a female parent. Within many Black churches, however, 'mother' takes on an additional meaning and refers to older women who have been faithful to the congregation and who have typically served for a number of years with distinction. Thus, 'mother' has become a title of endearment, distinction, and special honor. Within the church, the term 'Father' does not have a similar meaning beyond a parent as does the designation 'mother.' However, in the New Testament, both Jesus and the New Testament writers refer to God as Father. While the use of 'Father' in reference to God is biblically sanctioned, the use of the term currently with Black churches has raised some concerns. That is, some have wondered whether this may be one of the reasons why some Black males have trouble identifying with God as a loving Father, given the estrangement of many Black males from their biological fathers. This is a concern worth attending to, but the solution to this concern is not to stop using the term in reference to God; rather this must become a sensitivity factor and has implications for how we teach and reach out to youths, both male and female."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks. If you enjoy this podcast, please feel free to purchase any one of these books from our website, HistoryBABC.com.
Our first topic for today is a continuation of our look at the earliest African states from the book, "From Slavery to Freedom" by John Hope Franklin. We are going to look at the Empire of the Congo.
The absence of substantial physical barriers in some areas south of the equator made possible the continuous infiltration of migratory tribes, which hampered political stability. The lands of the Bantu, San, Khoikhoi, and Pygmies certainly had some political organizations, and there is considerable anthropological and archaeological evidence to sustain the view that in some areas there existed rather advanced cultures. But it is clear that none of them reached the size or influence of West African states such as Mali and Songhay...
Our second topic for today is "Christianity: A New Orientation Toward Existence, Part 3" from The Negro Church in America by E. Franklin Frazier. He writes:
The Bible was the means by which the Negroes acquired a new theology. As we have noted, the Negroes who were brought to the New World undoubtedly carried memories of their gods. These memories were lost or forgotten and there was a determined effort on the part of the whites to prevent any resurgence of African religion. It was from the Bible that the slaves learned of the God of the white man and of his ways with the world and with men...
Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by William A. Banks
COMPARISON OF AFRICAN SLAVES WITH EUROPEAN IMMIGRANTS
Memories of Africa were erased. Family ties were destroyed. To safeguard against rebellion, members of the same tribe were separated, for without a common language there would be less chance of revolt. For economic reasons families were split up: a father sold to North Carolina, a mother and baby sent to Georgia, an older child delivered to a plantation owner in Virginia—never again to see one another. Within Africa, polygamous marriages were legal and ceremonies were performed, but for the American slave these were practically non-existent. Instead, for the most part, there was promiscuity. The tremendous deleterious effect this had on Black family life is still felt today. Slaves faced a different climate, a new environment, and an unknown tongue. The uprooting, fear, and cruelty they experienced made their lives miserable...
Our Scripture verse for today is 1 Peter 2:9-10 which reads: "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Within the Black community and the 'Black Church' the person who is a pastor is often more revered for preaching than for pastoring. As noted by Hamilton, preaching is one of the qualities that is most desirable and reinforced. I believe that this overemphasis on preaching has often led many pastors to neglect the 'shepherding' and leadership aspects of their roles. An additional widespread belief about preaching is that it is an activity to be geared toward believers and within a church setting. Speaking in contrast to this belief, Douglas in The New Bible Dictionary indicated that preaching in the early church was an activity geared toward nonbelievers."
Our first topic for today is a continuation of our look at the earliest African states from the book, "From Slavery to Freedom" by John Hope Franklin. We are going to look at the Hausa states.
The Afno, or Hausa, people are said to have had seven original states, the best known of which were Kano, Zaria, and Katsina. The Hausa states occupied roughly the area that today is northern Nigeria. Each kingdom retained its identity, with Kano emerging into the limelight for a while, then yielding to Katsina, and so on. There was commerce with the other African states and across the Sahara. Katsina became a center of learning where law and theology were studied and where the language of the people was refined. It was not until the beginning of the nineteenth century, when Islam made noticeable inroads, that the Hausa states began to yield to outside influences...
Our second topic for today is "Christianity: A New Orientation Toward Existence, Part 2" from The Negro Church in America by E. Franklin Frazier.
There were some misgivings and in some instances strong opposition to acquainting the Negro with the Bible. This fear of teaching the slaves the Bible was tied up with the laws against teaching slaves to read and write. But it was also feared that the slave would find in the Bible the implications of human equality which would incite the Negro to make efforts to free himself. Opposition to teaching the Negro the Bible declined as masters became convinced that sufficient justification for slavery could be found in the New Testament. In fact, some masters became convinced that some of the best slaves—that is, those amenable to control by their white masters—were those who read the Bible...
Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by William A. Banks
Nearly twenty million Blacks were made captive over the span of nearly 300 years (1517-1840). A more conservative estimate is 14.6 million. They were crammed into ships like sardines into a can and brought across the Atlantic, from the Gulf of Guinea to the New World, in a trip called the Middle Passage. An estimated 12 million landed in Latin America and about 2 million were brought to the United States. Millions died resisting capture or as captives held in Africa waiting to be shipped out. Still others committed suicide. Others, beaten and too weak to continue the trek in the coffle (land convoy of slaves chained together) were abandoned to die...
Our Scripture verse for today is James 2:26 which reads: "For as the body without the spirit is dead, so faith without works is dead also."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Just as there are types and models of churches, there are also types of individuals and titles represented in the church. Names and titles are worthy of review and discussion for at least two reasons. First, names and titles can have both positive and negative impacts on behaviors, perceptions, and expectations within the church community. A person will behave in their personal and corporate lives according to what he or she thinks he or she is supposed to be. Secondly, names and titles need to be examined as to which are of biblical origin and the impacts of their use and misuse. This is critical because one reacts to the labels and behaves in conformity to what one believes the labels mean and connote. I believe that the extra biblical and non-biblical meanings given to several of the terms commonly used already have and continue to impede the overall impact and influence of the church community."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic for today is a continuation of our look at the earliest African states from the book, "From Slavery to Freedom" by John Hope Franklin. We are going to look at the Mossi states.
Our second topic for today is "Christianity: A New Orientation Toward Existence, Part 1" from The Negro Church in America by E. Franklin Frazier.
Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by William A. Banks // AFRICAN RELIGION (PART 2)
Welcome to this special edition of The History of Black Americans and the Black Church podcast. My name is Daniel Whyte III, president of Gospel Light Society International. In light of Black History Month, I want to share with you the biography of three of the most influential black Christians in history -- George Washington Carver, a scientist, botanist, educator, and inventor; Rosa Parks, the woman who sparked the Civil Rights Movement, and Ralph David Abernathy, a preacher and civil rights leader.
Our Scripture verse for today is Luke 4:18-19 which reads: "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "As one reads the writings and listens to the speeches of Dr. Martin Luther King Jr., one encounters an individual who loved and was deeply involved and committed to the institutional church. Overall, he saw the institutional church as a positive factor in the lives of Christians, yet on many occasions he was critical of both the "White Church" and the "Black Church" communities on certain dimensions. He did this because he wanted the institutional church to be better."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks.
Our first topic today is a continuation of some good work done for the "God In America" series titled "The Origins of the Black Church" which was aired by the Public Broadcasting Service. This is just a brief historical overview; we will delve into these topics in greater detail in upcoming episodes. // THE CIVIL RIGHTS MOVEMENT (Part 2)
Our second topic for today is "The Religion of the Slaves: The Christian Religion Provides a New Basis of Social Cohesion, Part 4" from The Negro Church in America by E. Franklin Frazier.
Our third topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by William A. Banks. // AFRICAN RELIGION (PART 1)
Our fourth topic for today is a continuation of our look at the earliest African states from the book, "From Slavery to Freedom" by John Hope Franklin. We are going to continue looking at the kingdom of Songhay.
Our Scripture verse for today is Romans 8:38-39 which reads: "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "As the 'Black Church' developed over time, there was carved out a powerful and unique role for the Black pastor. The Black pastor began to be perceived as, and was, a leader within both the local community and larger society. Historically, at least, the Black pastor was often the most educated and most articulate person within the community and was called upon to be its spokesperson."
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks. If you enjoy this podcast, please feel free to purchase any one of these books from our website, HistoryBABC.com.
Our first topic today is a continuation of some good work done for the "God In America" series titled "The Origins of the Black Church" which was aired by the Public Broadcasting Service. This is just a brief historical overview; we will delve into these topics in greater detail in upcoming episodes.
Our second topic for today is "The Religion of the Slaves: The Christian Religion Provides a New Basis of Social Cohesion, Part 3" from The Negro Church in America by E. Franklin Frazier.
Our third topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by William A. Banks
Our fourth topic for today is a continuation of our look at the earliest African states from the book, "From Slavery to Freedom" by John Hope Franklin. We are going to continue looking at Songhay.
Our Scripture verse for today is Isaiah 40:31 which reads: "But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint."
Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "While reflecting on the history of the "Black Church," it is critical to remember that what is called the "Black Church" is not an institution that was developed to stay away from Whites. Rather, slavery, the legacy of slavery, White supremacy, racism, and discrimination were the driving forces leading to its formation and development. Speaking to this point, Dr. Martin Luther King Jr. said, 'I say 'so called Negro Church' because ideally there can be no Negro or white church. It is to their everlasting shame that white Christians developed a system of racial segregation within the church, and inflicted so many indignities upon its Negro worshippers that they had to organize their own churches.'"
In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks. If you enjoy this podcast, please feel free to purchase any one of these books from our website, HistoryBABC.com.
Our first topic today is a continuation of some good work done for the "God In America" series titled "The Origins of the Black Church" which was aired by the Public Broadcasting Service. This is just a brief historical overview; we will delve into these topics in greater detail in upcoming episodes.
THE GREAT MIGRATION
Between 1890 and 1930, 2.5 million black people, mostly poor and working class, left their homes in the South and relocated in cities of the North. This influx of Southerners transformed Northern black Protestant churches and created what historian Wallace Best calls a "new sacred order." Best's study of the impact of the Great Migration in Chicago explores the dynamics of this transformation. Accustomed to a more emotional style of worship, Southerners imbued churches with a "folk" religious sensibility. The distinctive Southern musical idiom known as "the blues" evolved into gospel music. The themes of exile and deliverance influenced the theological orientation of the churches. Women filled the pews; in Chicago, 70 percent of churchgoers were women. Responding to the immediate material and psychological needs of new congregants, black churches undertook social service programs.
Few ministers were more aware of the impact of the Great Migration than the Rev. Lacey K. Williams of Olivet Baptist Church, the oldest Baptist church in Chicago. In an essay published in the Chicago Sunday Tribune in 1929, Williams argued that black churches must respond to the practical and spiritual needs of people struggling to adjust to urban life; the churches must be "passionately human, but no less divine." Under Williams' leadership, Olivet developed a program of progressive social reform, reaching out to new migrants, providing them with social services and knitting them into the larger church community. Olivet Church became the largest African American church -- and the largest Protestant church -- in the entire nation.
In the South, rural immigrants poured into major cities such as Atlanta and Birmingham, where they contributed to established congregations and encouraged the growth of new ones. But in rural areas, churches struggled to cope with the weakening social structure that had once sustained them. Ministers were not always educated. But it was the lay members -- deacons, ushers, choirs, song leaders, Sunday school teachers and "mothers" of the congregation -- who gave the churches their vitality and strength. Church socials, Sunday picnics, Bible study and praise meetings encouraged social cohesion, heightened a sense of community and nurtured hope in the face of discrimination and violence. By the 1950s, the infrastructure of black churches and the moral resilience they encouraged had laid the foundation for the crusade that would transform the political and religious landscape of America: the civil rights movement.
We will continue this brief historical overview of the black church in our next podcast.
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Our second topic for today is "The Religion of the Slaves: The Christian Religion Provides a New Basis of Social Cohesion, Part 2" from The Negro Church in America by E. Franklin Frazier. He writes:
Unfortunately, we do not possess very detailed records on the religious behavior of the Negroes who became converts to Christianity through the missionary efforts of the Society, nor did the missionaries who worked under the auspices of the Moravians, Quakers, Presbyterians, and Catholics leave illuminating accounts of the response of the Negro slaves to their efforts. We do not know, for example, to what extent the converted slaves resumed their old "heathen" ways or combined the new religious practices and beliefs with the old. In this connection it should be noted that the missionaries recognized the difficulty of converting the adult Africans and concentrated their efforts on the children. However, there is no evidence that there was the type of syncretism or fusion of Christian beliefs and practices with African religious ideas and rituals such as one finds in a religion brought by Africans to Brazil. Despite the reported success in the conversion of Negroes, a study of the situation has revealed that only a small proportion of the slaves in the American colonies could be included among even nominal Christians. In fact, the activities of the Anglican missionaries were directed to individuals whose isolation in the great body of slaves was increased.
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Our third topic for today is from “The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook” by William A. Banks
In recent days the numbers of "Black Studies" courses and books have proliferated. Black religion is relevant. W. E.B. Du Bois said in 1903 that the problem of the twentieth century is the problem of the color line. Fifty years later, in 1953 he wrote: “I still think today as yesterday that the color line is a great problem of this century. But today I see more clearly than yesterday that back of the problem of race and color, lies a greater problem which both obscures and implements it: and that is the fact that so many civilized persons are willing to live in comfort even if the price of this is poverty. ignorance and disease of the majority of their fellow-men: that to maintain this privilege men have waged war until today war tends to become universal and continuous. and the excuse for this war continues to be color and race.”
It is impossible to successfully deny the race issue still looms large in the American mind. While Blacks grow in self-knowledge, and while national magazines devote issues to the problem, racial "polarization" continues. The Sunday morning worship hour remains to a marked degree an hour of segregation. Affirmative action, racial profiles (Driving While Black), White police brutality—all bear evidence to the hatred existing between the races. Possibly one step toward reconciliation is to hear the voice of the God of all history. the Lord Jesus Christ, and see His hand moving without respect of faces or races in the midst of the children of disobedience. It is hoped this particular study will help achieve that end.
And we will continue more of this study in future episodes.
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Our fourth topic for today is a continuation of our look at the earliest African states from the book, “From Slavery to Freedom” by John Hope Franklin. We have already looked at Ghana and Mali. Today, we are going to begin looking at Songhay.
The kingdom that was in a position to dispute the power of Mali by the 15th century was Songhay. The latter had experienced a long and checkered career as a kingdom. Beginning in the early eighth century at Gao, near the bend of the Niger, it had remained a small, relatively inconsequential state for many years. In fact, it fell under the powerful influence of Mali, and for a time its rulers were vassals of Mansa-Musa and his successors. Undaunted, the Songhay waited for the first opportunity to throw off the yoke of Mali and to assert their own sovereignty. This they had succeeded in doing by 1355, with Sonni Ali later taking Songhay, as Philip Curtin has said, "from a small riverain state to a great empire."
When Sonni Ali began his rule of the Songhay, most of West Africa was ripe for conquest. Mali was declining, and the lesser states, though ambitious, had neither the leadership nor the resources necessary to achieve dominance. The hour of the Songhay had arrived. Sonni Ali conceived of a plan to conquer the entire Niger region by building a river navy that would seize control of both banks. By 1469 he had conquered the important town of Timbuktu and then proceeded to capture Jenne and other cities. Finally he attacked the kingdom of Mali, and with its conquest the Songhay kingdom was catapulted into a position of primacy in West Africa. Because of his lack of enthusiasm for the religion of Islam, there was considerable opposition to the rise of Sonni Ali, but he was undaunted. Consequently, his years were filled with fighting, but when he died In 1492 the kingdom of Songhay was firmly established as the dominant power of West Africa.