The History of Black Americans and the Black Church

Our Scripture verse for today is Psalm 119:93 which reads: "I will never forget thy precepts: for with them thou hast quickened me." 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 now begins to discuss statement which are frequently heard in the black church which he calls "innocent but dangerous." The first such statement is: "Anything dead needs to be buried.” Lee June says, “Devotion leaders or speakers often make this statement when they seek to ‘liven up' the church service. Such a statement is intended to get the people more involved and outwardly expressive by ‘saying amen,' singing, clapping, standing, shouting, and so on. This statement is innocent in the sense that the person who utters it is typically sincere and truly desires to get people involved in the worship experience and to express themselves physically. The statement, however, can be detrimental because it equates emotions with spirituality and worshiping. It is further potentially detrimental because it does not allow for the individuality or diversity of worship expressions. Some people are more reserved when it comes to emotions and still others feel deeply but do not express it outwardly. Some express themselves by meditating; others do so by crying and some by silently reflecting on and worshiping God. Such a statement also can rob, or at least interfere with, an individual who might want to quietly worship and meditate." Our first topic for today is titled "The Slave Trade and the New World (Part 7)" from the book, "From Slavery to Freedom" by John Hope Franklin. The Big Business of Slave Trading, continued The Africans offered stiff resistance to their capture, sale, and transportation to the unknown New World. Hence wars broke out between tribes when the members of one sought to capture members of another to sell them to the traders. Queen Nzinga of Matamba (Angola today) attempted to coordinate a war of resistance against the Portuguese, as did Tomba of the Baga people in what is the Republic of Guinea today. Although their resistance was effective, they were not able to forestall the slave trade. ... Our second topic for today is "The Negro Church: A Nation Within a Nation, Part 8" from The Negro Church in America by E. Franklin Frazier. --- The Church and Education Negroes in the cities contributed to the support of schools for Negro children. Generally, the support which the free Negroes provided was greater in southern cities like Baltimore, Washington, and Charleston, South Carolina, than in New York and Philadelphia. As early as 1790, the Brown Fellowship Society in Charleston maintained schools for the free Negro children. An important fact about the schools which the free Negroes maintained was that many of them were Sunday schools. ... 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 8 of Chapter 4: "Reconstruction and Retaliation -- 1866 to 1914" --- FRUSTRATING SECULAR CONDITIONS, Continued Kenneth Clark described this period as the "nadir" of the Negro in American life. It came, he said, "as a seemingly abrupt and certainly cruel repudiation of the promises of Reconstruction for inclusion of the Negro into the political and economic life of the nation. This was a period when the white crusaders for racial justice and democracy became weary as the newly freed Negroes could no longer be considered a purely Southern problem; when the aspirations for and movement of the Negroes toward justice and equality were curtailed and reversed by organized violence and barbarity perpetrated against them; when as a result of abandonment and powerlessness, the frustrations; bitterness, and despair of Negroes increased and displaced optimism and hope." ...

Our Scripture verse for today is Psalm 138:2 which reads: "Jesus saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living 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, "Rituals, offerings, songs, and prayers are all vital in the life of a church community. The rituals of baptism and communion, as well as prayer, have clear biblical sanctions. Songs, likewise, are critical to worship. The challenge is to continue these practices in a manner that is consistent with Scripture." Our first topic for today is titled "The Slave Trade and the New World (Part 6)" from the book, "From Slavery to Freedom" by John Hope Franklin. The Big Business of Slave Trading, continued It must not be assumed that trading in slaves involved the simple procedure of sailing into a port, loading up with slaves, and sailing away. In addition to the various courtesy visits and negotiations that protocol required and that the traders were inclined to follow in order to keep the local leaders in good humor, it was often difficult to find enough "likely" slaves to fill a ship of considerable size. Frequently, traders had to remain at one place for two or three weeks before enough slaves were rounded up to make the negotiations worthwhile. It was not unusual for a ship to be compelled to call at four or five ports in order to purchase as many as 500 slaves. Local inhabitants frequently had to scour the interior and use much coercion to secure enough slaves to meet the demands of the traders. ... Our second topic for today is "The Negro Church: A Nation Within a Nation, Part 7" from The Negro Church in America by E. Franklin Frazier.  --- The Church and Economic Cooperation As DuBois pointed out more than fifty years ago, "a study of economic co-operation among Negroes must begin with the Church group." It was in order to establish their own churches that Negroes began to pool their meager economic resources and buy buildings and the land on which they stood. As an indication of the small beginnings of these churches, we may note that the value of the property of the African Methodist Episcopal Church in 1787 was only $2,500. During the next century the value of the property of this organization increased to nine million dollars. The Negroes in the other Methodist denominations, and especially in the numerous Baptist Churches, were contributing on a similar scale a part of their small earnings for the construction of churches. ... 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 7 of Chapter 4: "Reconstruction and Retaliation -- 1866 to 1914" --- FRUSTRATING SECULAR CONDITIONS The years 1865-1914 are often considered the worst period in the American Negro's history. One writer referred to this period as: "the silent era, a time in which even those churches which had vociferously championed the abolition of slavery largely ignored the racial problems gathering during these years and turned their backs on the liberated slaves. (It is not coincidental that this was also the era of a vigorously expanded Protestant foreign mission program -- a possible compensation abroad for a glaring default at home) In this era, the North, preoccupied with its rapid industrial development, not only neglected the Negro it had freed, and left him to flounder, but also in a nationwide political maneuver returned the Negro to the control of his former master and to a condition little better than his previous slavery." ...

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." On the matter of Negro spirituals, he quoted W.E.B. DuBois who wrote: “What are these songs, and what do they mean? I know little of music and can say nothing in technical phrase, but I know something of men, and knowing them, I know that these songs are the articulate message of the slave to the world. They tell us in these eager days that life was joyous to the black slave, careless and happy. I can easily believe this of some, of many. But not all the past South, though it rose from the dead, can gainsay the heart-touching witness of these songs. They are the music of an unhappy people, of the children of disappointment; they tell of death and suffering and unvoiced longing toward a truer world, of misty wanderings and hidden ways.” Our first topic for today is titled "The Slave Trade and the New World (Part 6)" from the book, "From Slavery to Freedom" by John Hope Franklin. The Big Business of Slave Trading, continued During the Seven Years' War England transported more than 10,000 slaves to Cuba and approximately 40,000 to Guadeloupe. By 1788 two-thirds of all slaves brought by England to the New World were sold in foreign colonies. Naturally the planters in the English colonies objected to their competitors in the New World being provided with slaves by British traders. What the planters did not realize, perhaps, was that the slave trade had itself become an important factor in England's economic life. If England's colonies were the foundation of the English economic system, certainly in the eighteenth century the slave trade was an important cornerstone of that system. ... Our second topic for today is "The Negro Church: A Nation Within a Nation, Part 6" from The Negro Church in America by E. Franklin Frazier. He writes: --- The Church as an Agency of Social Control, Part 3 There was, of course, moral support for a patriarchal family to be found in the Bible and this fact contributed undoubtedly a holy sanction to the new authority of the Negro man in the family. However, there were more important ways in which the Negro church gave support to Negro family life with the father in a position of authority. As we have pointed out, after Emancipation the Negro had to create a new communal life or become integrated into the communities created by the Negroes who were free before the Civil War. Generally, this resulted in the expansion and complete transformation of these communities. The leaders in creating a new community life were men who with their families worked land or began to buy land or worked as skilled artisans. ... 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 6 of Chapter 4: "Reconstruction and Retaliation -- 1866 to 1914" --- THE BAPTISTS (Continued) Obviously, the ministers who established these local Baptist assemblies were for the most part unlettered. There was no hierarchy or centralized authority. Each church was its own sovereign body; there was not then and is not now any such thing as the "Baptist Church." This lack of centralization meant that the Baptists were initially not nearly as strong and influential as the better organized AME Church. Nonetheless, with freedom came the organization of larger Baptist bodies or conventions. ...

Our Scripture verse for today is Psalm 138:2 which reads: "I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name."   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 of the earliest known treatments of the importance and role of songs in the development and survival of Black people was done by W.E.B. DuBois. His essay that appeared in the book The Souls of Black Folk was titled 'Of the Sorrow Songs.' On this contribution and unique art form, DuBois stated: 'Little of beauty has America given the world save the rude grandeur God himself stamped on her bosom; the human spirit in this new world has expressed itself in vigor and ingenuity rather than in beauty. And so by fateful chance the Negro folk­song -- the rhythmic cry of the slave -- stands today, not simply as the sole American music, but as the most beautiful expression of human experience born this side of the seas. It has been neglected, it has been, and is, half despised, and above all it has been persistently mistaken and misunderstood; but notwithstanding, it still remains as the singular spiritual heritage of the nation and the greatest gift of the Negro people.'"   Our first topic for today is titled "The Slave Trade and the New World (Part 5)" from the book, "From Slavery to Freedom" by John Hope Franklin.   The Big Business of Slave Trading, continued   Holland's wars with France and England in the late seventeenth century left it considerably weakened and never again did it achieve the dominance in the slave trade that it formerly held. Many independent Dutch traders sought wealth in Africa, a goal that the Dutch West India Company tried to obviate by offering licenses to such people. Because of its aggressiveness in the eighteenth century, Holland encountered new difficulties with other countries. Dutch traders pushed into sections of Africa that were under French influence, while on the Guinea coast Holland's seizure of certain possessions from Portugal caused much concern in England. In the West Indies and in South America, Holland used its holdings as centers for the distribution of slaves throughout the New World. Although the end of the century brought a noticeable decline in Dutch influence both in Africa and the New World, this decline did not take place until after Dutch traders had reaped a bountiful harvest from the slave trade.   ...   Our second topic for today is "The Negro Church: A Nation Within a Nation, Part 5" from The Negro Church in America by E. Franklin Frazier. He writes:   --- The Church as an Agency of Social Control, Part 2   The problem of monogamous and stable family life was one of the most vexing problems that confronted northern white missionaries who undertook to improve the morals of the newly liberated blacks. These missionaries undertook to persuade the freedmen to legalize and formalize their marriages. There was resistance on the part of many of the slaves since legal marriage was not in their mores. Sometimes missionaries even attempted to use force in order that the freedmen legalize their sexual unions.   ...   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 5 of Chapter 4: "Reconstruction and Retaliation -- 1866 to 1914"   --- THE BAPTISTS   Prior to the Civil War, the Baptists were composed almost entirely of local congregations, but they had attracted more Negroes in the South than had other denominations, After the Civil War they enjoyed phenomenal growth and quickly became the most numerous. A total membership in 1850 of 150,000 became nearly 500,000 by 1870. Independent local churches sprang up overnight. Since there was no educational requirement, all who felt the "call" to preach let it be known.   ...

Our Scripture verse for today is Luke 9:23-24 which reads: "And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it."   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, "There is found in some songs a deep religious, psychological, emotional, spiritual, and theological significance. The songs sung in 'Black churches' often speak of a brighter day, assurance, hope, being on the battlefield, heaven, victory, and the power of God. Many observers of religion and gospel singing will admit that few sing with such creativity, melody, fervor, and emotion as Black people."   Our first topic for today is titled "The Slave Trade and the New World (Part 4)" from the book, "From Slavery to Freedom" by John Hope Franklin.   The Big Business of Slave Trading   When in 1517 Bishop Bartolomeo de Las Casas advocated the encouragement of immigration to the New World by permitting Spaniards to import African slaves, the trading of humans in the New World formally began. Las Casas was so determined to relieve Indians of the onerous burden of slavery that he recommended the slavery of Africans. (Later, he so deeply regretted having taken this position that he vigorously renounced it.) The ban against the use of Africans was removed, and Charles II issued licenses to several Flemish traders to take Africans to the Spanish colonies. Monopoly of the trade went to the highest bidders.   ...   Our second topic for today is "The Negro Church: A Nation Within a Nation, Part 4" from The Negro Church in America by E. Franklin Frazier. He writes:   --- The Church as an Agency of Social Control, Part 1   In dealing with the Negro church as an agency of control we shall focus attention upon the relation of the church to the Negro family and sex life during the years following Emancipation. In order to understand the important role of the Negro church, it is necessary to have a clear conception of the situation which confronted organized religion. Under slavery, the Negro family was essentially an amorphous group gathered around the mother or some female on the plantation. The father was a visitor to the household without any legal or recognized status in family relations. He might disappear as the result of the sale of slaves or because of a whimsical change of his own feelings or affection.   ...   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 4 of Chapter 4: "Reconstruction and Retaliation -- 1866 to 1914"   --- THE METHODISTS   The whites blamed the Denmark Vesey rebellion in South Carolina in 1822 upon the black Methodists and this hindered the denomination's expansion in the South. Then, too, the itinerant ministry with traveling officers was simply an impossibility for Negroes, whether bond or free. However, with Emancipation they were free to move about and evangelize.  Consequently, after the Civil War, many Negro Methodist assemblies came into existence and all grew very rapidly.   ...

Our Scripture verse for today is Isaiah 7:14 which reads: "Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." 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, "There is found in some songs a deep religious, psychological, emotional, spiritual, and theological significance. The songs sung in 'Black churches' often speak of a brighter day, assurance, hope, being on the battlefield, heaven, victory, and the power of God. Many observers of religion and gospel singing will admit that few sing with such creativity, melody, fervor, and emotion as Black people." Our first topic for today is titled "The Slave Trade and the New World (Part 3)" from the book, "From Slavery to Freedom" by John Hope Franklin. Doubtless, some Africans who were sold to the east and north during the period of Muslim domination found their way into the markets of Western Europe. It was not until the end of the fourteenth century, however, that Europeans themselves began to bring slaves into Europe. Both Spanish and Portuguese sailors were exploring the coast of Africa in the wake of the great wave of expansionism that had swept over Europe. They went to the Canary Islands and to innumerable ports on the mainland as far as the Gulf of Guinea... Our second topic for today is "The Negro Church: A Nation Within a Nation, Part 3" from The Negro Church in America by E. Franklin Frazier. He writes: --- The “Invisible Institution” Merges with the Institutional Church (Continued) It is our purpose here to show how an organized religious life became the chief means by which a structured or organized social life came into existence among the Negro masses. The process by which the “invisible institution” of the slaves merged with the institutional churches built by the free Negroes had to overcome many difficulties. These difficulties arose chiefly from the fact that there were among the free Negroes many mulattoes and that they, as well as the unmixed Negroes, represented a higher degree of assimilation of white or European culture. This was often reflected in the difference of the character of the religious services of those with a background of freedom and those who were just released from slavery... 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 3 of Chapter 4: "Reconstruction and Retaliation -- 1866 to 1914" TREMENDOUS CHURCH GROWTH But what about the church? How did it fare? It grew by leaps and bounds and easily became the very center of Negro social life: a means for self expression, recognition, and shelter from the cruel white world. Many mutual-aid societies and orders were founded which, along with the churches, offered help in time of sickness and death. The Negro preacher became a very important factor in the life of his people, more so than ever before. Two things happened. The "invisible" church of the Southern plantations during slavery time now became visible, adding for the most part to the size and number of independent Baptist and Methodist Negro churches...

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. ... 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. ... 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. ...

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. ... 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.” ... 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. ...

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. ... 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. ... 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. ...

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. ... 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. ... 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. ...

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. ... 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. ... 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. ...

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.  ... 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.  ... 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. ...

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.  ... 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.  ... 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.  ...

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.  ... 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. ... 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. ...

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. ... 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.  ... 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. ...

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.  ... 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.  ... 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.” ...

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.  ... 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. ... 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.  ...

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. ... 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. ... 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.  ...

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.  ... 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." ... 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. ...

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.  ... 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. ... 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.  ...

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.  ... 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. ... 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.  ...

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.  ... 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."  ... 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.  ...

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. _______ 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. _______ 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. _______ 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.

Our Scripture verse for today is Acts 17:26-27 which reads: "And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring." 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, "It is extremely important psychologically to recognize that Blacks were involved with Christianity long before the American sojourn in mass numbers because if we do not recognize the rich history of achievements prior to America, then we will have primarily a 'slave mentality' and this can damage is psychologically." In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln, 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 great detail in upcoming episodes EMANCIPATION AND RECONSTRUCTION For those who yearned for freedom, the Emancipation Proclamation signed by Abraham Lincoln on Jan. 1, 1863, seemed to re-enact the Exodus story of the ancient Israelites: God had intervened in human history to liberate his chosen people. But the stroke of a presidential pen did not eliminate poverty and dislocation, chaos and uncertainty. In the North, black churches organized missions to the South to help newly freed persons find the skills and develop the talents that would allow them to lead independent lives. Education was paramount. African American missionaries, including AME Bishop Daniel Alexander Payne, established schools and educational institutions. White denominations, including Presbyterian, Congregational and Episcopal congregations, also sent missionaries to teach reading and math skills to a population previously denied the opportunity for education. Over time, these missionary efforts gave rise to the establishment of independent black institutions of higher education, including Morehouse College and Spelman College in Atlanta. But there were tensions. Some Northerners, including Payne, did not approve of the emotional worship style of their Southern counterparts; he stressed that "true" Christian worship meant proper decorum and attention to reading the Bible. Many Southerners were disinterested in Payne's admonitions. They liked their emotive form of worship and saw no reason to cast it aside. Nevertheless, most black Southerners ended up joining independent black churches that had been formed in the North before the Civil War. These included the African Methodist Episcopal (AME) and the African Methodist Episcopal Zion (AMEZ). In 1870, Southerners formed the Colored (now "Christian") Methodist Episcopal Church, and in 1894, black Baptists formed the National Baptist Convention. In all these denominations, the black preacher stood as the central figure. W.E.B. Du Bois immortalized these men in his famous essay, "Of the Faith of the Fathers," that appeared in his seminal work, The Souls of Black Folk. Du Bois described the preacher as "the most unique personality developed by the Negro on American soil," a man who "found his function as the healer of the sick, the interpreter of the Unknown, the comforter of the sorrowing, the supernatural avenger of wrong, and the one who rudely but picturesquely expressed the longing, disappointment, and resentment of a stolen and oppressed people." WOMEN Men commanded the pulpits of the black church; they also dominated church power and politics. Denied the chance to preach, growing numbers of women, mostly middle class, found ways to participate in religious life. They organized social services, missionary societies, temperance associations and reading groups. They fought for suffrage and demanded social reform. They wrote for religious periodicals, promoting Victorian ideals of respectability and womanhood. Like the crusading newspaper reporter Ida B. Wells, they protested racial injustice, lynching and violence. Among the most influential women was Nannie Burroughs, who served as corresponding secretary of the Woman's Convention of the National Baptist Convention, U.S.A. In a major address to the NBC delivered in 1920, Burroughs chastised black ministers when he said: “We might as well be frank and face the truth. While we have hundreds of superior men in the pulpits, North and South, East and West, the majority of our religious leaders have preached too much Heaven and too little practical Christian living. In many, the spirit of greed, like the horse-leach, is ever crying, ‘Give me, give me, give me.' Does the absorbing task of supplying their personal needs bind leaders to the moral, social and spiritual needs of our people?” Men, she argued, must welcome women into the affairs of government. Women must organize and educate. "There will be protest against politics in the Church," she predicted, but insisted, "It is better to have politics than ignorance." Our second topic for today is "The First West African States: Mali (Part 3)" from John Hope Franklin's book, From Slavery to Freedom. He writes:   When Man-sa-Musa died in 1337, Mali could boast of a powerful and well-organized political state. Traveling in the area a few years later, Ibn Ba-tu-ta, the celebrated Arabian geographer, reported that he was greatly impressed by "the discipline of its officials and provincial governors, the excellent condition of public finance, the luxury, the rigorous and complicated ceremonial of the royal receptions, and the respect accorded to the decisions of justice and to the authority of the sovereign."    In the middle of the fourteenth century Europe was just beginning to feel the effects of its commercial revolution and European states had not yet achieved anything resembling national unity; but Mali under Man-sa-Musa and his successor, Suleiman [SU-LAY-MAN], enjoyed a flourishing economy with good international trade relations and could point with pride to a stable government extending several hundred miles from the Atlantic to Lake Chad. The people adhered to a state religion that had international connections, and learning flourished in the many schools that had been established. It was not until the fifteenth century that the kingdom showed definite signs of decline and disintegration. The powerful blows of the Song-hay and the attacks of the Mos-si combined to reduce the power of Mali. The decline did not go on indefinitely, however, and Mali continued to exist for many years as a small, semi-independent state.    

Our Scripture verse for today is John 8:36 which reads: "If the Son therefore shall make you free, ye shall be free indeed." Our History of Black Americans and the Black Church quote for today is from Arthur Ashe, the World No. 1 tennis player and the first black man to be selected for the U.S. Davis Cup tennis team. He said, "If I were to say, ‘God, why me?' about the bad things, then I should have said, ‘God, why me?' about the good things that happened in my life." In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln, 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 great detail in upcoming episodes THE SECOND GREAT AWAKENING AND "HUSH HARBORS" In the late 18th and early 19th century, thousands of Americans, black and white, enslaved and free, were swept up in the revival known as the Second Great Awakening. In the South, the religious fervor of evangelical Christianity resonated easily with the emotive religious traditions brought from West Africa. Forging a unique synthesis, slaves gathered in "hush harbors" -- woods, gullies, ravines, thickets and swamps -- for heartfelt worship which stressed deliverance from the toil and troubles of the present world, and salvation in the heavenly life to come. Yet most of the enslaved lay outside the institutional church. In the 1830s and 1840s, Southern churchmen undertook an active campaign to persuade plantation owners that slaves must be brought into the Christian fold. Because plantations were located far from churches, this meant that the church had to be carried to the plantation. Aided by denominational missionary societies and associations, plantation missions became popular institutions. But missionaries recognized that Christianity would not appeal to all enslaved blacks. Novice missionaries were warned: “He who carries the Gospel to them ...discovers deism, skepticism, universalism...all the strong objections against the truth of God; objections which he may perhaps have considered peculiar only to the cultivated minds...of critics and philosophers!” The Methodists were the most active among missionary societies, but Baptists also had strong appeal. The Baptists' insistence that each congregation should have its own autonomy meant that blacks could exercise more control over their religious affairs. Yet the independence of black churches was curbed by law and by the white Southern response to slave uprisings and abolition. ABOLITION In the years leading up to the Civil War, the black church found its political and prophetic voice in the cause of abolition. Black ministers took to their pulpits to speak out against slavery and warned that any nation that condoned slavery would suffer divine punishment. Former slave and Methodist convert Frederick Douglass challenged Christians to confront an institution that violated the central tenets of the Christian faith, including the principle of equality before God. In 1829, African American abolitionist David Walker issued his famous tract, "Appeal to the Coloured Citizens of the World," urging slaves to resort to violence, if necessary. He, too, warned of divine punishment. He said, "God rules in the armies of heaven and among the inhabitants of the earth... His ears are continually open to the tears and groans of His oppressed people..." In the North, black ministers and members of the African American community joined white abolitionists in organizing the Underground Railroad, an informal network that helped persons escaping bondage to make their way to freedom. Prominent among these activists was Harriet Tubman, who escaped from slavery in 1849 and made her way to Philadelphia. Having secured her freedom, Tubman put herself in jeopardy by making repeated return trips to the South to assist others. Her courage and determination earned her the affectionate nickname of "Moses." We will continue this brief historical overview of the black church in our next podcast.

Our Scripture verse for today is Genesis 15:13-14 which reads: "And [God] said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance." 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, "Faith in the God of the Bible and an association with the institutional church have had overall positive influences on the African-American community and were key in the survival of the slave experience in America." In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln, and The Black Church In The U.S. by William A. Banks. However, our first topic today is 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 great detail in upcoming episodes The term "the black church" evolved from the phrase "the Negro church," the title of a pioneering sociological study of African American Protestant churches at the turn of the century by W.E.B. Du Bois. In its origins, the phrase was largely an academic category. Many African Americans did not think of themselves as belonging to "the Negro church," but rather described themselves according to denominational affiliations such as Methodist, Baptist, Presbyterian, and even "Saint" of the Sanctified tradition. African American Christians were never monolithic; they have always been diverse and their churches highly decentralized. Today "the black church" is widely understood to include the following seven major black Protestant denominations: the National Baptist Convention, the National Baptist Convention of America, the Progressive National Baptist Convention, the African Methodist Episcopal Church, the African Methodist Episcopal Zion Church, the Christian Methodist Episcopal Church and the Church of God in Christ. New historical evidence documents the arrival of slaves in the English settlement in Jamestown, Va., in 1619. They came from kingdoms in present-day Angola and the coastal Congo. In the 1500s, the Portuguese conquered both kingdoms and carried Catholicism to West Africa. It is likely that the slaves who arrived in Jamestown had been baptized Catholic and had Christian names. For the next 200 years, the slave trade exported slaves from Angola, Ghana, Senegal and other parts of West Africa to America's South. Here they provided the hard manual labor that supported the South's biggest crops: cotton and tobacco. In the South, Anglican ministers sponsored by the Society for the Propagation of the Gospel, founded in England, made earnest attempts to teach Christianity by rote memorization; the approach had little appeal. Some white owners allowed the enslaved to worship in white churches, where they were segregated in the back of the building or in the balconies. Occasionally persons of African descent might hear a special sermon from white preachers, but these sermons tended to stress obedience and duty, and the message of the apostle Paul: "Slaves, obey your masters." Both Methodists and Baptists made active efforts to convert enslaved Africans to Christianity; the Methodists also licensed black men to preach. During the 1770s and 1780s, black ministers began to preach to their own people, drawing on the stories, people and events depicted in the Old and New Testaments. No story spoke more powerfully to slaves than the story of the Exodus, with its themes of bondage and liberation brought by a righteous and powerful God who would one day set them free. Remarkably, a few black preachers in the South succeeded in establishing independent black churches. In the 1780s, a slave named Andrew Bryan preached to a small group of slaves in Savannah, Ga. White citizens had Bryan arrested and whipped. Despite persecution and harassment, the church grew, and by 1790 it became the First African Baptist Church of Savannah. In time, a Second and a Third African Church were formed, also led by black pastors. In the North, blacks had more authority over their religious affairs. Many worshipped in established, predominantly white congregations, but by the late 18th century, blacks had begun to congregate in self-help and benevolent associations called African Societies. Functioning as quasi-religious organizations, these societies often gave rise to independent black churches. In 1787, for example, Richard Allen and Absalom Jones organized the Free African Society of Philadelphia, which later evolved into two congregations: the Bethel Church, the mother church of the African Methodist Episcopal (AME) denomination, and St. Thomas Episcopal Church, which remained affiliated with a white Episcopal denomination. These churches continued to grow. Historian Mary Sawyer notes that by 1810, there were 15 African churches representing four denominations in 10 cities from South Carolina to Massachusetts. In black churches, women generally were not permitted to preach. One notable exception was Jarena Lee, who became an itinerant preacher, traveling thousands of miles and writing her own spiritual autobiography. We will continue this brief historical overview of the black church in our next podcast. _______ Our second topic for today is "The First West African States: Mali (Part 1)" from John Hope Franklin's book, From Slavery to Freedom. He writes: As Ghana began to decline, another kingdom in the west arose to supplant it and to exceed the heights that Ghana had reached. Mali, also called Melle, began as an organized kingdom about 1235, but the nucleus of its political organization dates back to the beginning of the seventh century. Until the eleventh century it was relatively insignificant and its mansas, or kings, had no prestige or influence.  The credit for consolidating and strengthening the kingdom of Mali goes to the legendary figure Sundiata Keita. In 1240 he overran the Soso people and leveled the former capital of Ghana. It was a later successor, however, who carried the Malians to new heights. Variously called Gonga-Musa and Mansa-Musa, this remarkable member of the Keita dynasty ruled from 1312 to 1337. With an empire comprising much of what is now French-speaking Africa, he could devote his attention to encouraging the industry of his people and displaying the wealth of his kingdom. The people of Mali were predominantly agricultural, but a substantial number were engaged in various crafts and mining. The fabulously rich mines of Bure were now at their disposal and served to increase the royal coffers.  We will continue looking at this topic in our next episode.

Our Scripture verse for today is Galatians 3:28 which reads: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." Our BA and BC quote for today is from preacher and civil rights leader Martin Luther King Jr. He said, "Faith is taking the first step even when you don't see the whole staircase." In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln, and The Black Church In The U.S. by William A. Banks. Our topic for today is “The First West African States: Ghana” from John Hope Franklin's book, From Slavery to Freedom. He writes: The first West African state of which there is any record is Ghana, which lay about 500 miles northwest of its modern namesake. It was also known by its capital, Kumbi Saleh. Although its accurately recorded history does not antedate the seventh century, there is evidence that Ghana's political and cultural history extends back perhaps into the very early Christian era. The earliest observations of Ghana were made when it was a confederacy of settlements extending along the grasslands of the Senegal and the upper Niger. Its boundaries were not well defined, and doubtless they changed with the fortunes of the kingdom. Most of the public offices were hereditary, and the tendency was for the stratified social order to become solidified.  The people of Ghana enjoyed some prosperity as farmers until continuous droughts extended the desert to their lands. As long as they were able to carry on their farming, gardens and date groves dotted the countryside, and there was an abundance of sheep and cattle in the outlying areas. They were also a trading people, and their chief town, Kumbi Welt, was an important commercial center during the Middle Ages. By the beginning of the tenth century the Muslim influence from the East was present. Kuenhi Saleh had a native and an Arab section, and the people were gradually adopting the religion of Islam. The prosperity that came in the wake of Arabian infiltration increased the power of Ghana, and its influence was extended in all directions. In the eleventh century, when the king had become a Muslim, Ghana could boast of a large army and a lucrative trade across the desert. From the Muslim countries came wheat. fruit, and sugar. From across the desert came caravans laden with textiles, brass, pearls, and salt. Ghana exchanged ivory, slaves, and gold for these commodities. The king, recognizing the value of this commercial intercourse, imposed a tax on imports and exports and appointed a collector to look after his interests.  Under the rulers of the Sisse dynasty, Ghana reached the height of its power. Tribes as far north as Tichit in present Mauritania paid tribute to the king of Ghana, while in the south its influence extended to the gold mines of the Faleme and of the Bambuk. It was the yield from these mines that supplied the coffers of the Sisse with the gold used in trade with Moroccan caravans. In faraway Cairo and Baghdad, Ghana was a subject of discussion among commercial and religious groups.  The reign of Tenkamenin in the eleventh century is an appropriate point at which to observe the kingdom of Ghana. Beginning in 1062, Tenkamenin reigned over a vast empire which, through the taxes and tributes collected by provincial rulers, made him immensely wealthy. Arab writers say that he lived in a fortified castle made beautiful by sculpture, pictures, and windows decorated by royal artists. The grounds also contained temples in which native gods were worshipped, a prison in which political enemies were incarcerated, and the tombs of preceding kings. The king, highly esteemed by his subjects, held court in magnificent splendor. During Tenkamenin's reign the people of Ghana adhered to a religion based on the belief that every earthly object contained good or evil spirits that had to be satisfied if the people were to prosper. The king, naturally. was at the head of the religion. In 1076, however, a band of Muslims invaded Ghana and brought the area under the influence of their religion and trade. They seized the capital and established the religion of Islam. The strife that ensued was enough to undermine the kingdom of Ghana. By the end of the eleventh century, Ghana entered a period of economic decline brought on by a series of droughts. Under such trying circumstances Ghana fell easy prey to the waves of conquerors who swept in to destroy the kingdom during the twelfth and thirteenth centuries. 

Our Scripture verse for today is Jeremiah 13:23 which reads: "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil." Our BA and BC quote for today is from the scientist and surveyor Benjamin Banneker who helped survey the borders of Washington D.C.. He said, "It is the indispensable duty of those, who maintain for themselves the rights of human nature, and who possess the obligations of Christianity, to extend their power and influence to the relief of every part of the human race from whatever burden or oppression they may unjustly labor under." In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln, and The Black Church In The U.S. by William A. Banks. Our topic for today is “European and Asian Interest in the Slave Trade” from John Hope Franklin's book, From Slavery to Freedom. He writes: 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. The Egyptians enslaved whatever peoples they captured. At times those peoples were Semitic, at times Mediterranean, and at other times blacks from Nubia. Slavery in the Greek and Roman empires is well known. In both empires the traffic in human beings from western Asia and North Africa brought a continuous stream of slaves to perform personal services and to till the fields for the ruling class. Neither in Greece nor Rome was menial service regarded as degrading. The opportunities for education and cultural advancement were, therefore, opened up to slaves. It was not unusual to find people in this class possessing a degree of intelligence and training not usually associated with slaves.  When the Muslims invaded Africa, they contributed greatly to the development of the institution of slavery by seizing women for their harems and men for military and menial service. By purchase as well as by conquest, the Muslims recruited African slaves and shipped them off to Arabia, Persia, or some other Islamic land. As kings and princes embraced Islam, they cooperated with the Arabians in the exportation of human cargo. Long before the extensive development of the slave trade by Europeans, many of the basic practices of the international slave trade had already been established. It is to be noted, however, that slavery among the Muslims was not an institution utilized primarily for the production of goods from which wealth could be derived. There were no extensive cotton, tobacco, and sugarcane fields in Arabia, Persia, and Egypt. Slaves in these lands were essentially servants, and the extent of the demand for them depended in a large measure on the wealth of the potential masters. Slavery was, therefore, a manifestation of wealth, and the institution showed little of the harshness and severity that it possessed in areas where it was itself the foundation on which wealth was built. Although becoming Muslims did not release slaves from their duties, it did have the effect of elevating their standing and enhancing their dignity among others. While in the face of continued enslavement this effect was of doubtful value, it could have been viewed by slaves of a later and a more ruthless system as a straw to which to clutch.  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. As W. E. B. Du Bois has pointed out, it was the freedom to destroy freedom, the freedom of some to exploit the rights of others. If, then, people were determined to be free, who was there to tell them that they were not entitled to enslave others?  Coupled with this new concept of freedom was the revitalized economic life of Europe that was brought forth by the Commercial Revolution. The breakdown of feudalism, the rise of towns, the heightened interest in commercial activities, and the new recognition of the strength and power of capital, all of which were essential elements of the Commercial Revolution, brought about a type of competition characterized by ruthless exploitation of any commodities that could be viewed as economic goods. The rise of powerful national states in Western Europe—Spain, France, Portugal, Britain, and, later, Holland—provided the political instrumentalities through which these new forces could be channeled. While the state acted as referee for competitors within its borders, it also served to stimulate competition between its own merchants and traders and those of other countries. The spirit of the Renaissance, with its sanction of ruthless freedom, and the practices of the Commercial Revolution, with its new techniques of exploitation, conspired to bring forth new approaches to the acquisition of wealth and power. Among these was establishment of the institution of modern slavery and the concomitant practice of importing and exporting slaves.

Our Scripture verse for today is Matthew 2:13-15 which reads: "And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt: And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son." Our BA and BC quote for today is from the late poet and author Maya Angelou. She said, "I find it interesting that the meanest life, the poorest existence, is attributed to God's will, but as human beings become more affluent, as their living standard and style begin to ascend the material scale, God descends the scale of responsibility at commensurate speed." In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln, and The Black Church In The U.S. by William A. Banks. Our topic for today is “the Family, Religion, and Society in Africa Before the Slave Trade” from John Hope Franklin's book, From Slavery to Freedom. He writes: 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. These realities were reflected in the widespread practice of polygamy, especially by men of wealth and power.  In communities where matrilineal practice was followed, children belonged solely to the family of the mother, whose eldest brother exercised the paternal rights of the family and assumed all responsibility for the children's lives and actions. In clans that admitted only female relationships, the chief of the community was the brother of the mother. In communities that were, on the other hand, patrilineal, the chief was the real father. With either group, those forming the clan comprised all the living descendants of the same ancestor, female in the matriarchal system and male in the patriarchal system.  In general, a wife was not considered a member of her husband's family. After marriage she continued to be a part of her own family. Since her family continued to manifest a real interest in her welfare, the bride's husband was expected to guarantee good treatment and to pay her family an indemnity, a compensation for taking away a member of the family. This indemnity was not a purchase price, as has frequently been believed. The woman did not legally belong to her husband but to her own family. Naturally, the amount of the indemnity varied both with community practice and with the position of the bridegroom. Indeed, in some communities the tradition was maintained by a mere token payment out of respect for an ancient practice that had once had real significance in intertribal relationships.  Although polygamy existed in virtually every region, it was not universally practiced. The head of the family would defray the expenses involved in the first marriage of a male member of the family, but if the husband wanted to take a second wife, he would have to meet all the expenses himself. Religion played a part in determining the number of wives a man could have. Local religions did not limit the number. When the Muslims made inroads into Africa. they forbade adherents to take more than four wives. Christian missionaries insisted on monogamy altogether. The practice of polygamy does not appear to have produced many evils. As a matter of fact, the division of household duties in a polygamous family had the effect of reducing the duties and responsibilities of each wife, a highly desirable condition from the point of view of the wives if the husband was without servants or slaves.  The clan, the enlarged family, was composed of all families that claimed a common ancestor. The clan would develop in the same community or area, but as it became larger and as some families found more attractive opportunities elsewhere, the clan would separate, and one or more families would go to some other area to live. Unless the separation resulted from a violent quarrel or fight, the departing families regarded themselves as still being attached to the clan. Once the unity was broken by separation, however, the clan ties tended to disintegrate because cooperation in war, economic activities, and religious life was no longer practicable. Under the strain imposed by separation over the course of time, the traditions and practices of the parent clan tended to become obscure and unimportant. Consequently, little more than a common name bound members of the same clan together, and new environments and new linguistic influences had the effect of causing clan names to be changed or modified. In such instances, members of the same clan living in different places had no way of recognizing each other. 

Our Scripture verse for today is Isaiah 53:5 which reads: "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." Our BA and BC quote for today is from civil rights activist, Ralph David Abernathy. He said, "Christians should be ready for a change because Jesus was the greatest changer in history." In this podcast, we will be using as our texts From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln, and The Black Church In The U.S. by William A. Banks. Let's begin with John Hope Franklin's book, From Slavery to Freedom, on the Christian influence on Africa amid the early European slave trade. He writes: Doubtless, some Africans who were sold to the east and north during the period of Muslim domination found their way into the markets of Western Europe. It was not until the end of the fourteenth century, however, that Europeans themselves began to bring slaves into Europe. Both Spanish and Portuguese sailors were exploring the coast of Africa in the wake of the great wave of expansionism that had swept over Europe. They went to the Canary Islands and to innumerable ports on the mainland as far as the Gulf of Guinea. They took Africans to Europe and made servants of them, feeling justified in doing so because Africans would thereby have the opportunity to cast off their heathenism and embrace the Christian religion. By the middle of the fifteenth century, Europeans were selling in their home markets many African commodities, among them nuts, fruit, olive oil, gold, and slaves. Within a very few years, the slave trade became an accepted and profitable part of European commerce. Largely under the encouragement of Prince Henry, the sailors and merchants of Portugal early saw the economic advantages that the African slave trade afforded. By the time of his death in 1460, 700 or 800 slaves were being transported to Portugal annually.  The last half of the fifteenth century may be considered the years of preparation in the history of the slave trade. Europeans, mainly Spaniards and Portuguese, were establishing orderly trade relations with Africans and were erecting forts and trading posts from which to carry on their business. It was the period in which Europeans were becoming accustomed to having black Africans do their work and were exploring the possibilities of finding new tasks for them. Europeans were attempting to settle among themselves the question of who should and who should not engage in the traffic, and the mad scramble for monopoly even before the close of the century is indicative of the importance with which that traffic was regarded. Finally, this was the period in which Europeans developed a rationalization for their deeds based on Christianity. The Portuguese and the Spaniards led Europeans in invoking the missionary zeal of Christianity to justify their activities on the African coast. If they were chaining Africans together for the purpose of consigning them to a lifetime of enforced servitude, it was a "holy cause" in which they had the blessings of both their king and their church.  Now, our main topic for today is titled, "The Religion of the Slaves: The Christian Religion Provides a New Basis of Social Cohesion". Frazier writes: It is our position that it was not what remained of African culture or African religious experience but the Christian religion that provided the new basis of social cohesion. It follows then that in order to understand the religion of the slaves, one must study the influence of Christianity in creating solidarity among a people who lacked social cohesion and a structured social life.    From the beginning of the importation of slaves into the colonies, Negroes received Christian baptism. The initial opposition to the christening of Negroes gradually disappeared when laws made it clear that slaves did not become free through the acceptance of the Christian faith and baptism. Although slaves were regularly baptized and taken into the Anglican church during the seventeenth century, it was not until the opening of the eighteenth century that a systematic attempt was made on the part of the Church of England to Christianize Negroes in America. This missionary effort was carried out by the Society for the Propagation of the Gospel in Foreign Parts which was chartered in England in 1701. When the Indians in South Carolina proved to be so hostile to the first missionary sent out by the Society, he turned his attention to Negro and Indian slaves. 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 the Gospel.

Our Scripture verse for today is Genesis 41:41-43 which reads: "And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt." Our BA and BC quote for today is from Jamaican political and civil leader Marcus Garvey. He said, "We profess to live in the atmosphere of Christianity, yet our acts are as barbarous as if we never knew Christ. He taught us to love, yet we hate; to forgive, yet we revenge; to be merciful, yet we condemn and punish, and still we are Christians…. To be a true Christian one must be like Christ and practice Christianity." In this podcast, we will be using as our texts From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln and The Black Church In The U.S. by William A. Banks. Let's begin with John Hope Franklin's book, From Slavery to Freedom as he deals with how African servitude moved toward becoming African slavery in colonial America: As time went on Virginia fell behind in satisfying the labor needs of the colony with Indians and indentured servants. It was then that the colonists began to give serious thought to the "perpetual servitude" of blacks. Virginians began to see what neighboring islands in the Caribbean had already recognized, namely, that blacks could not easily escape without being identified; that they could be disciplined, even punished, with impunity since they were not Christians; and that the supply was apparently inexhaustible. Black labor was precisely what Virginia needed in order to speed up the clearing of the forests and the cultivation of larger and better tobacco crops. All that was required was legislative approval of a practice in which many Virginians were already engaged. Indeed, by 1640, some Africans in Virginia had become bond servants for life. The distinction between black and white servants was becoming well established. In that year, when three runaway servants, two white and one black, were recaptured, the court ordered the white servants to serve their master one additional year. The black servant, however, was ordered "to serve his said master or his assigns for the time of his natural life here or elsewhere." Thus, within the first generation of Virginia's existence, African servitude was well on the way to becoming African slavery.  Now, our main topic for today is titled, "The Religion of the Slaves: The Loss of Social Cohesion". Frazier writes: It is evident that the manner in which Negroes were captured and enslaved and inducted into the plantation regime tended to loosen all social bonds among them and to destroy the traditional basis of social cohesion. In addition, the organization of labor and the system of social control and discipline on the plantation both tended to prevent the development of social cohesion either on the basis of whatever remnants of African culture might have survived or on the basis of the Negroes' role in the plantation economy. Although the Negroes were organized in work gangs, labor lost its traditional African meaning as a cooperative undertaking with communal significance. In fact, there was hardly a community among the slaves despite the fact that on the larger plantations there were slave quarters. These slave quarters were always under the surveillance of the overseer. On the smaller plantations which included, as we have seen, the majority of the plantations, the association between master and slave became the basis of a new type of social cohesion.  Let us consider next a factor of equal if not greater importance in the plantation regime that tended to destroy all social cohesion among the slaves. I refer to the mobility of the slave population which resulted from the fact that the plantation in the Southern States was a commercial form of agriculture requiring the buying and selling of slaves. There has been much controversy about the slave trade because of its dehumanizing nature. Curiously enough, southern apologists for slavery deny, on the one hand, that there was a domestic slave trade while, on the other hand, they insist that slave traders were despised and were regarded as outcasts in southern society." There were defenders, however, of the system who frankly acknowledged that slave-trading was indispensable to the slave system. The Charleston Mercury, for example, stated that "Slaves...are as much and as frequently articles of commerce as the sugar and molasses which they produce." This opinion has been confirmed by the study of the practice during slavery. The slave trade, we may conclude, was one of the important factors that tended toward the atomization and dehumanizing of the slaves.  The possibility of establishing some basis for social cohesion was further reduced because of the difficulty of communication among the slaves. If by chance slaves who spoke the same African language were thrown together, it was the policy on the part of the masters to separate them. In any case it was necessary for the operation of the plantation that the slaves should learn the language of their masters and communication among slaves themselves was generally carried on in English. In recent years a study has revealed that among the relatively isolated Negroes on the Sea Islands along the coast of South Carolina and Georgia, many African words have been preserved in the Negro dialect known as Gullah. But the very social isolation of these Negroes is an indication of the exceptional situation in which some remnants of African languages were preserved in the American environment. It is important to note that, according to the author of this study, the use of African modes of English speech and African speech survivals were used only within the family group. This brings us to the most important aspect of the loss of social cohesion among the Negroes as the result of enslavement.  The enslavement of the Negro not only destroyed the traditional African system of kinship and other forms of organized social life but it made insecure and precarious the most elementary form of social life which tended to sprout anew, so to speak, on American soil—the family. There was, of course, no legal marriage and the relation of the husband and father to his wife and children was a temporary relationship dependent upon the will of the white masters and the exigencies of the plantation regime. Although it was necessary to show some regard for the biological tie between slave mother and her offspring, even this relationship was not always respected by the masters. Nevertheless, under the most favorable conditions of slavery as, for example, among the privileged skilled artisans and the favored house servants, some stability in family relations and a feeling of solidarity among the members of the slave households did develop. This, in fact, represented the maximum social cohesion that was permitted to exist among the transplanted Negroes.  There have been some scholars who have claimed that social cohesion among the slaves was not destroyed to the extent to which it is presented here. For example, DuBois evidently thought that social cohesion among the slaves was not totally destroyed. For in one of his studies of Negro life he makes the assertion that the Negro church was "the only social institution among the Negroes which started in the African forest and survived slavery" and that "under the leadership of the priest and medicine man" the church preserved the remnants of African tribal life." From the available evidence, including what we know of the manner in which the slaves were Christianized and the character of their churches, it is impossible to establish any continuity between African religious practices and the Negro church in the United States. It is more likely that what occurred in America was similar to what Mercier has pointed out in regard to the Fon of Dahomey. His studies showed that with the breaking up or destruction of the clan and kinship organization, the religious myths and cults lost their significance. In America the destruction of the clan and kinship organization was more devastating and the Negroes were plunged into an alien civilization in which whatever remained of their religious myths and cults had no meaning whatever.  

The History of Black Americans and the Black Church   Welcome to episode #1 of the The History of Black Americans and the Black Church podcast. My name is Daniel Whyte III, president of Gospel Light Society International. Since it is hard to separate Black American history and Black Church history I am combining the two. Though it will sometimes seem as if we are on two different tracks, I am combining the two because they are so intertwined. As many of you know, the church and religion has played and continues to play a big role in the African-American community. Yet, many of us who grew up in the traditional black church do not have an understanding of how our faith evolved under the duress of slavery and discrimination to be and to represent what it does today. The purpose of this broadcast is to provide that background knowledge while also pointing out the dividing line between what is just tradition and true faith in Jesus Christ.   Our Scripture verse for today is Luke 23:26 which reads: “And as they led [Jesus] away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.”   Our BA and BC quote for today is from the educator and civil rights leader Mary McLeod Bethune. She said, “Faith is the first factor in a life devoted to service. Without it, nothing is possible. With it, nothing is impossible.”   In this podcast, we will be using as our texts From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln and The Black Church In The U.S. by William A. Banks. Let's begin with John Hope Franklin's book, From Slavery to Freedom as he deals with early Christianity in Africa:   Christianity became entrenched in North Africa early. It was there when Islam made its appearance in the seventh century, and these two great faiths engaged in a life-and-death struggle for the control of that area. In West Africa, where the population was especially dense and from which the great bulk of slaves was secured, Christianity was practically unknown until the Portuguese began to establish missions in the area in the sixteenth century. It was a strange religion, this Christianity, which taught equality and brotherhood and at the same time introduced on a large scale the practice of tearing people from their homes and transporting them to a distant land to become slaves. If the Africans south of the Sahara were slow to accept Christianity, it was not only because they were attached to their particular forms of communal worship but also because they did not have the superhuman capacity to reconcile the contradictory character of the new religion.   Now, our main topic for today is titled, “The Religion of the Slaves: the Break With the African Background”. Frazier writes:   In studying any phase of the character and the development of the social and cultural life of the Negro in the United States, one must recognize from the beginning that because of the manner in which the Negroes were captured in Africa and enslaved, they were practically stripped of their social heritage. Although the area in West Africa from which the majority of the slaves were drawn exhibits a high degree of cultural homogeneity, the capture of many of the slaves in intertribal wars and their selection for the slave markets tended to reduce to a minimum the possibility of the retention and the transmission of African culture. The slaves captured in the intertribal wars were generally males and those selected for the slave markets on the African coasts were the young and the most vigorous. This was all in accordance with the demands of the slave markets in the New World. One can get some notion of this selective process from the fact that it was not until 1840 that the number of females equalled the number of males in the slave population of the United States! Young males, it will be readily agreed, are poor bearers of the cultural heritage of a people.   But the manner in which the slaves were held for the slave ships that transported them to the New World also had an important influence upon the transmission of the African social heritage to the new environment. They were held in baracoons, a euphemistic term for concentration camps at the time, where the slaves without any regard for sex or family and tribal affiliations were kept until some slaver came along to buy a cargo for the markets of the New World. This period of dehumanization was followed by the "middle passage," the voyage across the Atlantic Ocean to the slave markets of the West Indies and finally the indigo, tobacco, and cotton plantations of what was to become later the United States. During the "middle passage," the Negroes were packed spoon-fashion in the slave ships, where no regard was shown for sex or age differences, not to mention such matters as clan and tribal differences. In fact, no regard was shown for such elementary social, or shall I say human, considerations as family ties.   In the New World the process by which the Negro was stripped of his social heritage and thereby, in a sense, dehumanized was completed. There was first the size of the plantation, which had a significant influence upon the extent and nature of the contacts between the slaves and the whites. On the large sugar and cotton plantations in the Southern States there was, as in Brazil and the West Indies, little contact between whites and the Negro slaves. Under such conditions there was some opportunity for the slaves to undertake to re-establish their old ways. As a matter of fact, however, the majority of slaves in the United States were on small farms and small plantations. In some of the upland cotton regions of Alabama, Mississippi, Louisiana, and Arkansas the median number of slaves per holding did not reach twenty; while in regions of general agriculture based mainly upon slave labor in Kentucky, Maryland, Missouri, North Carolina, South Carolina, and Tennessee the median number of slave holdings was even smaller.   Then slaves freshly imported from Africa were usually "broken in" to the plantation regime. According to the descriptions given by a traveler in Louisiana, the new slaves were only "gradually accustomed to work. They are made to bathe often, to take long walks from time to time, and especially to dance; they are distributed in small numbers among old slaves in order to dispose them better to acquire their habits." Apparently from all reports, these new slaves with their African ways were subjected to the disdain, if not hostility, of Negroes who had become accommodated to the plantation regime and had acquired the ways of their new environment.   Of what did accommodation to their new environment consist? It was necessary to acquire some knowledge of the language of whites for communication. Any attempt on the part of the slaves to preserve or use their native language was discouraged or prohibited. They were set to tasks in order to acquire the necessary skills for the production of cotton or sugar cane. On the small farms very often the slaves worked in the fields with their white owners. On the larger plantations they were under the strict discipline of the overseer, who not only supervised their work but who also in the interest of security maintained a strict surveillance over all their activities. It was a general rule that there could be no assembly of five or more slaves without the presence of a white man. This applied especially to their gathering for religious purposes. Later we shall see how the slaves were soon introduced into the religious life of their white masters. All of this tended to bring about as completely as possible a loss of the Negro's African cultural heritage.   - - - - - - - - -   On our next episode, we will look at the loss of social cohesion among the slaves.   In closing, allow me to say that like many of you, I grew up in a very religious and church-going family, and during that time, I often heard the phrase "Being Saved." Now, much of what church people said “being saved” was I now know is wrong according to the Bible. I wrote an article about it titled “On ‘Being Saved' in Black America” which is available for you to read free of charge on our website, gospellightsociety.com. Right now, I want to share with you very briefly what the Bible says “being saved” really is.   First, understand that you need to be saved because you are a sinner. Romans 3:23 says, "For all have sinned, and come short of the glory of God." Second, understand that a horrible punishment -- eternal Hell -- awaits those who are not saved. In Matthew 25:41, Jesus Christ said that God will say to those who are not saved, “depart from me ye cursed into everlasting fire prepared for the devil and his angels." Third, realize that God loves you very much and wants to save you from Hell. John 3:16 says, “God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” If you want to be saved from Hell and be guaranteed a home in Heaven, simply believe in Jesus Christ, that He died, was buried, and rose from the dead for your sins, and then call upon the Lord in prayer and ask Him to save your soul. And believe me, He will. Romans 10:9-13 says, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For whosoever shall call upon the name of the Lord shall be saved."   Until next time, may God richly bless you.