LISTEN: The History of Black Americans and the Black Church #3 with Daniel Whyte III

Daniel Whyte III
Daniel Whyte III

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Welcome to episode #3 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 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 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.

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We will continue looking at this topic in our next episode.

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.” Then you can sing in the words of the Old Negro spiritual:

Free at last, Free at last, Thank God almighty I’m free at last.

Until next time, may God richly bless you.

Daniel Whyte III has spoken in meetings across the United States and in twenty-three foreign countries. He is the author of thirty-four books. He is also the president of Gospel Light Society International, a worldwide evangelistic ministry that reaches thousands with the Gospel each week, as well as president of Torch Ministries International, a Christian literature ministry which publishes a monthly magazine called The Torch Leader. He is heard by thousands each week on his radio broadcasts, The Prayer Motivator Devotional and the Prayer Motivator Minute, as well as Gospel Light Minute X, the Gospel Light Minute, the Sunday Evening Evangelistic Message, the Prophet Daniel’s Report and the Second Coming Watch Update. He holds a Bachelor’s Degree in Theology from Bethany Divinity College, a Bachelor’s degree in Religion from Texas Wesleyan University, and a Master’s degree in Religion from Liberty Baptist Theological Seminary. He has been married to the former Meriqua Althea Dixon, of Christiana, Jamaica for twenty-five years. God has blessed their union with seven children. Find out more at www.danielwhyte3.com. Follow Daniel Whyte III on Twitter @prophetdaniel3 or on Facebook.

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