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. ...