LISTEN: One Way Passage, Part 3; The Church & Education; Reconstruction and Retaliation, Part 11 (The History of Black Americans and the Black Church #42 with Daniel Whyte III)

Daniel Whyte III
Daniel Whyte III

Our Scripture verse for today is Isaiah 53:5-6 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. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us 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 continues discussing statements which are frequently heard in the black church which he calls “innocent but dangerous.” The third such statement is: “When praises go up, blessings come down.” Lee June says, “This phrase has become increasingly popular. The possible innocent aspect of the statement is that praises can in certain contexts lead to blessings. Usually the phrase is uttered near the conclusion of a sermon or during a devotional service. The intent of the statement is to elicit more outward expressions of praises from the individuals in attendance. It is often uttered in situations that also elicit the earlier statement ‘anything dead ought to be buried.’ The detrimental aspect of the statement is that it can lead a person to believe that the only way to receive blessings is through praise. Biblically speaking, praises properly uttered can and do lead to blessings. The other potential detrimental aspect of this phrase is that it ignores the fact that blessings can come from various sources. For example, blessings can result from walking upright and from tithing, just to name two instances. The statement further ignores the reality that the nonbeliever also reaps some form of blessings. For in Matthew 5:45 it is stated that ‘he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.’”

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.

Our first topic for today is titled “One Way Passage, Part 3” from the book, “From Slavery to Freedom” by John Hope Franklin.

It is not possible to give an accurate figure of the number of slaves imported into the New World from Africa. In eleven years, from 1783 through 1793, Liverpool traders alone were responsible for the importation of over 303 thousand, while in the following eleven years they were certainly responsible for as many more. While the closing years of the 18th century represented the peak in the slave trade, the preceding two centuries showed a steady increase leading to the apogee reached in the 1790s.

In 1861, Edward E. Dunbar made estimates of the number of slaves imported into the New World, and these figures were widely accepted during the following century. He estimated that 887,500 were imported in the 16th century, 2.75 million in the 17th century, 7 million in the 18th century, and 3.25 million in the 19th century. In 1936, R.R. Kuc-zyn-ski estimated that 14.6 million Africans had been imported into the New World. In 1969, Philip D. Curtin challenged these estimated. Basing his findings on exhaustive studies of records of slavers, records of slave importations, slave populations in the New World at various times, regional and ethnic origins of slaves imported into the New World, and other pertinent data, Curtin estimated that 241,400 slaves were imported in the 16th century, 1.3 million in the 17th century, 6 million between 1701 and 1810, and 1.8 million between 1810 and 1870. His estimate of the total number imported between 1451 and 1870 is 9.5 million. Curtin’s figures were in turn challenged by J.E. Inikori, who insisted that the evidence “very strongly suggests a substantial upward revision of the estimates that Curtin made.” Declining to give a total figure for the entire slave-trading period, Inikori pointed out that while Curtin’s estimate for British exports between 1750 and 1807 was 1.6 million, his own research led him to conclude that the figure was at least 2.3 million. It is obvious that Inikori would place the total estimates much higher than the 9.5 million estimated by Curtin.

In view of the great numbers of Africans who must have been killed while resisting capture, the additional numbers who died during the middle passage, and the millions who were successfully brought to the Americas, the aggregate approaches staggering proportions. The figures, whether Dunbar’s, Kuc-zyn-ski’s Curtin’s, or Inikori’s, are a testimonial to the fabulous profits realized in such a sordid business, to the ruthlessness with which the traders must have pursued it, and to the tremendous demands made by New World settlers for laborers. Perhaps poet Leopold Sedar Senghor, first president of the republic of Senegal, best summed it up when he declared that the slave trade “ravaged black Afrca like a brush fire, wiping out images and values in one vast carnage.

If the Lord tarries His coming and we live, we will continue looking at this topic in our next episode.


Our second topic for today is “The Negro Church: A Nation Within a Nation, Part 11” from The Negro Church in America by E. Franklin Frazier.

— We continue looking at The Church and Education

Colleges maintained by the Negro church denominations have never attained a high level as educational institutions. They have generally nurtured a narrow religious outlook and have restricted the intellectual development of Negroes even more than the schools established for Negroes by the white missionaries. This has been due only partly to lack of financial resources. It hardly needs to be emphasized that there was no intellectual tradition among Negroes to sustain colleges and universities. The attendance of Negro students at private colleges has reflected the social stratification of the Negro community. The children of the upper class in the Negro community have generally attended the school established by the Congregational Church and the better type of schools supported by the white Methodists and Baptists for Negroes. Nevertheless, the Negro church has affected the entire intellectual development and outlook of Negroes. This has been due both to the influence of the Negro church which has permeated every phase of social life and to the influence of the Negro preacher whose authoritarian personality and anti-intellectualism has cast a shadow over the intellectual outlook of Negroes.

If the Lord tarries His coming and we live, we will continue looking at this topic in our next episode.


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 11 of Chapter 4: “Reconstruction and Retaliation — 1866 to 1914”


As already mentioned, prior to enslavement, the Negroes’ African forebears practiced polygamy, but it was still a type of marriage — legal and useful in stabilizing society. But as slaves in America, there was neither legal nor religious sanction of marriage. Promiscuity is perhaps the best word to describe the moral situation. Another development which took place in slavery was the creation of the matriarchy. Circumstances of the times helped to create a society which centered around the mother or some other woman on the plantation. As it was, male and female just mixed together and any children born of these unions usually remained with the mother.

The father was just a visitor; he was without legal or recognized status. In general, the white slave masters had little regard for mother-child relationships and practically no regard for father-child relationships. It meant nothing to snatch away a man and sell him elsewhere. Even where the father attempted to remain loyal to his mate and children, there was the threat that he would be separated and sold elsewhere.


If the Lord tarries His coming and we live, we will continue looking at this topic in our next episode.

Let’s have a word of prayer.

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 the church people whom I grew up around said “being saved” was I now know is wrong according to the Bible. For example, joining the church, being baptized, doing good things, or being a good person does not mean you are saved. I wrote an article about this matter titled “On ‘Being Saved’ in Black America” which is available for you to read free of charge on our website, 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.”

If you do that today, then you can truly 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 over twenty-five foreign countries. He is the author of over forty books including the Essence Magazine, Dallas Morning News, and national bestseller, Letters to Young Black Men. 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.

He is heard by thousands each week on his radio broadcasts/podcasts, which include: The Prayer Motivator Devotional, 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, the Second Coming Watch Update and the Soul-Winning Motivator, among others.

He holds a Bachelor’s Degree in Theology from Bethany Divinity College, a Bachelor’s degree in Religion from Texas Wesleyan University, a Master’s degree in Religion, a Master of Divinity degree, and a Master of Theology degree from Liberty University’s Rawlings School of Divinity (formerly Liberty Baptist Theological Seminary). He is currently a candidate for the Doctor of Ministry degree.

He has been married to the former Meriqua Althea Dixon, of Christiana, Jamaica since 1987. God has blessed their union with seven children.

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