The History of Black Americans and the Black Church #82

This is Daniel Whyte III, president of Gospel Light Society International, with episode #82 of the The History of Black Americans and the Black Church podcast.

Our Scripture Verse for today is 1 John 5:5 which reads: “Who is he that overcometh the world, but he that believeth that Jesus is the Son of 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 writes, “Pitfall Three: Ministers without Ministries. Another pitfall to avoid is becoming a “minister without a ministry.” How can that be, you ask? I would suggest that it could happen because of organizational or individual factors. On the organizational side, there are “ministers” without ministry when the church structure is such that the spiritual gifts of individuals are not identified and are not allowed to operate. As indicated in a prior chapter, my belief is that all Christians are ministers in a biblical sense and thus have a role to carry out in the corporate body. However, because of a misunderstanding of certain Scriptures, a narrow definition of ministry, misguided views of authority, personal insecurities and/or perceived threats, spiritual gifts are not allowed to be exercised and the individual with a particular gift is frustrated and not allowed to do what would help the Body of Christ to grow. In other instances, the organizational problems or structure may be such that the individual’s spiritual gift is recognized and the individual attempts to exercise the gift(s) but is not given the freedom to express it to the full glorification and edification of the Body.”

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 “Colonial Slavery, Part 15: Blacks in Colonial New England, Part 3” from the book, “From Slavery to Freedom” by John Hope Franklin.

Despite some restrictions, blacks in New England seemed to have been free to associate with each other and with peaceful Indians. The houses of some free blacks became a rendezvous where they danced, played games, and told stories. Slaves like Lucy Terry of Deerfield, Massachusetts, and Senegambia of Narragansett, Rhode Island, had a seemingly limitless store of tales about Africa and other faraway places that filled many an hour with excitement and pleasure. There was, moreover, ample opportunity for blacks to associate with whites, for hardly a house or church raising, an apple paring, or a corn husking took place without the presence of at least a portion of the slave population. On Guy Fawkes Day, Lorenzo Greene says, “Negroes joined in the boisterous crowds that surged through the streets of Boston, much to the annoyance of pedestrians.”

Blacks in New England were in a unique position in colonial America. They were not subjected to the harsh codes or the severe treatment that their fellows received in the colonies of the South. Nevertheless, it is possible to exaggerate the humanitarian aspects of their treatment. Masters in New England held a firm hand on the institution and gave little consideration to the small minority that argued for the freedom of slaves. Although New Englanders took their religion seriously, they did not permit it to interfere with their appreciation of the profits of slavery and the slave trade. At the same time, they did not glut their home market with slaves and increase the number to the point where they would be fearful for their safety. There seemed to be the characteristic Yankee shrewdness in the New Englander’s assessment of the importance of slavery to economic and social life.

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

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Our second topic for today is “The Negro Church and Assimilation, Part 3: The Walls Came Tumbling Down, Part 3” from “The Negro Church in America” by E. Franklin Frazier.

The second factor and a factor of equal importance, which determines the nature and extent of the participation of Negroes in the wider American community, is their own institutional life. The system of racial segregation in the United States has resulted in an almost complete duplication of the institutions of the American community within the Negro community. We shall begin by considering those institutions which embody the secular interests of Negroes. As Negroes have moved from the world of the folk, they have established insurance companies and banks which have a purely secular end. These institutions are becoming a part of the different associations of insurance companies and banks and they are subject to state supervision. Then there are many other kinds of business enterprises, many of which cater especially to the personal and other needs of Negroes, and thus supply services often refused by white establishments. Negroes are expected to patronize these various so-called ‘Negro’ businesses because of ‘racial loyalty’. There is a National Negro Business League and numerous Negro chambers of commerce. Among the more successful Negro businesses should be included the Negro weekly newspapers which have circulations running into the hundreds of thousands.

Then there are certain cultural institutions among which are included the various secret fraternal organizations such as the Masons, Odd Fellows, and the Elks. In this group we would also include the various college Greek letter societies for men and women. Although they would not qualify as institutions, there are numerous social clubs which may be considered along with the cultural institutions. The most important cultural institution is, of course, the Negro church. It embodies, as we have seen, the cultural traditions of Negroes to a far greater extent than any other institution.

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

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Our third and final topic for today is from “The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook” by Dr. William A. Banks.

Today we are looking at part 24 of Chapter 5: “Radicalism: 1915 – 1953”

The Moorish Science Temple: The Black Muslim cult is not the first group to make such a radical departure from the traditional Black religion. Timothy Drew, a Black born in North Carolina in 1886, founded the Moorish Science Temple of America. Obsessed with the idea that the salvation of the Black man was to be found in the discovery of his national origin, he taught that we should no longer be called Negroes, black folk, colored people, or Ethiopians. Drew said that the words Negro or Black symbolize death. “Colored” means painted. Since we are neither dead nor painted, the term that suits us best is Moorish-American.

Coupled with a certain personal magnetism, his apparent sincere desire to help his people escape race prejudice and discrimination proved valuable in his efforts to establish temples. He started in Newark, N.J., in 1913 and became known as Noble Drew Ali. The cult professed to honor all divine prophets: Jesus, Muhammad, Buddha, Confucius, Zoroaster, and others. Preaching that a change in identification (Negro to Asiatic) would bring salvation, hundreds in Chicago (which became the center of the organization) joined him. Membership may have been as high as twenty or thirty thousand during his lifetime.

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, 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.”

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.

The History of Black Americans and the Black Church Episode #76

This is Daniel Whyte III, president of Gospel Light Society International, with episode #76 of the The History of Black Americans and the Black Church podcast.

Our Scripture Verse for today is John 14:6 which reads: “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by 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 writes, “In reference to Islam, Lincoln and Mamiya have noted that it has become particularly attractive to young Black males in America. They quoted a New York Times article, which estimated that in 1989 approximately one million of the six million Muslims in America were Black and made the following observation: ‘A full decade before the turn of the twenty-first century, if the estimate of 6 million Muslims in the United States is reasonably accurate, Islam has become the second largest religion in America, after Protestant and Catholic Christianity. American Judaism with a steadily declining membership is now third. While much more of this Islamic growth is independent of the black community, the possibility of serious impact on the Black Church cannot be peremptorily dismissed. The phenomenon of more black males preferring Islam while more black females adhere to traditional black Christianity is not as bizarre as it sounds. It is already clear that in Islam the historic black church denominations will be faced with a far more serious and more powerful competitor for the souls of black folk than the white churches ever were. When is the question, not whether.’”

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 “Colonial Slavery, Part 10: The Middle Colonies, Part 1” from the book, “From Slavery to Freedom” by John Hope Franklin.

Although the Dutch were primarily interested in the slave trade and made great profits from transporting slaves to various colonies, they did not neglect their own New World settlements. There were large plantations in New Netherland, particularly in the valley of the Hudson River, and by 1638 many of them were cultivated largely with slave labor. The institution of slavery, as practiced by the Dutch in the New World, was relatively mild, with slaves receiving fairly humane treatment and many considerations as to their personal rights. The Dutch slave code was not elaborate, and manumission was not an uncommon reward for long or meritorious service. Although the demand for slaves always exceeded the supply, the number imported by the Dutch never reached such proportions as to cause serious apprehension or difficulty during the period of their domination.

The character of the institution of slavery changed when the English took over New Netherland in 1664. In 1665 the colonial assembly recognized the existence of slavery where persons had willingly sold themselves into bondage, and in the statute of 1684 slavery was recognized as a legitimate institution in the province of New York. In subsequent years the black population of New York grew substantially. In 1698 there were only 2,170 blacks in a total population of 18,067, while in 1723 the census listed 6,171 slaves. By 1771 the black population had increased to 19,883 in a total population of 168,007.

The slave code of New York became refined early in the eighteenth century. In 1706 the colony enacted a law stating that baptism of a slave did not provide grounds for a claim to freedom. A further and certainly significant provision was that a slave was at no time a competent witness in a case involving a freeman. In 1715 the legislature enacted a law providing that slaves caught traveling forty miles north of Albany, presumably bound for Canada, were to be executed upon the oath of two credible witnesses. Meanwhile, New York City was enacting ordinances for better control of slaves. In 1710 the city forbade blacks from appearing “in the streets after nightfall without a lantern with a lighted candle in it.”

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

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Our second topic for today is “Negro Religion in the City, Part 25: Negro Cults in the City, Part 11” from “The Negro Church in America” by E. Franklin Frazier.

Hundreds of Negroes in Chicago flocked to the new leader, who had become known as Noble Drew Ali. They believed that the change in identification from Negro to Asiatic would bring salvation. The members were given a large calling card which bore the inscription: a replica of star and crescent with Islam beneath it, a replica of clasped hands with unity above it, and a replica of circled ‘7’ with Allah beneath it. Beneath this was the statement that the card represented their nationality and identification card, that the cult honoured all divine prophets, Jesus, Mohammed, Buddha, and Confucius, and that the bearer was a Moslem under the Divine laws of the Holy Koran of Mecca, Love, Truth, Peace, Freedom, and Justice. There was added: ‘I am a citizen of the U.S.A.’ Negroes who carried this card believed that the mere showing of the card would restrain white men if they would be inclined to disturb or harm Negroes. In fact, the members of the cult became so aggressive and insulting in their behavior towards whites that it was necessary for the Noble Drew Ali to admonish them against such behaviour. As the cult grew, some Negroes with education joined the organization and attempted to exploit the members by selling ‘herbs, magical charms, and potions, and literature pertaining to the cult’. As the internal strife increased, one of these would-be leaders was killed and Noble Drew Ali was arrested for murder, though he was not in Chicago at the time. He died under mysterious circumstances after being released from jail under bond and was awaiting trial. After the death of Noble Drew Ali, the cult split into a number of sects with some claiming that they were following him in his re-incarnation.

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

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Our third and final topic for today is from “The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook” by Dr. William A. Banks.

Today we are looking at part 19 of Chapter 5: “Radicalism: 1915 – 1953”

Immorality: Ruth Boaz, a White woman who left the movement and became a Christian, wrote an article revealing Father Divine as “a charlatan, a false god, cruel and cynical imposter…the Devil incarnate.” Miss Boaz admitted having sexual relations with Father Divine, who evidently freely engaged in adultery while preaching sexual abstinence or “non-sex,” as he called it, to his followers. Even married couples who joined the movement were separated and were not allowed to live together. Miss Boaz was told that “God” does as he pleases, and that he sought to eliminate her desire by bringing it to the surface.

Divine was exposed some years earlier in the 1930s by one Viola Wilson or Faithful Mary, who substantially told the same thing about Father Divine’s sex life. In 1946 he married Edna Rose Ritchings, a White Canadian then known as Sweet Angel, now as Mother Divine. She was twenty-one; Father was eighty or eighty-one. A Baptist minister in Washington, D.C. performed the ceremony, Mother Divine is now head of the movement, controlling the money and making the important decisions. It is note-worthy that, according to Miss Boaz, four of the six top officials in the movement were White.

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, 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.”

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.

LISTEN: The Plantation System, Pt 6; Religion in the City, Pt 3; Reconstruction and Retaliation, Pt 20 (The History of Black Americans and the Black Church #53 with Daniel Whyte III)


Daniel Whyte III
Daniel Whyte III

Our Scripture Verse for today is Ephesians 5:19-20 which reads: “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.”

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 writes, “A study by Wallace and Forman showed some of the benefits of religion for American youth. Drawing from a large sample taken from the University of Michigan’s Monitoring the Future Project, approximately 5,000 youth were studied. They found that compared to their peers, religious youth (those who saw religion as important and were regular attendees) were less likely to engage in behaviors that compromise their health. For example: behaviors such as carrying weapons, getting into fights, and drinking and driving were cited. Additionally, religious youth were more likely to behave in ways that enhance their health. For example, proper nutrition, exercise, and rest.”

Our first topic for today is titled “The Plantation System, Part 6” from the book, “From Slavery to Freedom” by John Hope Franklin.

Even in the small Danish islands there are records of resentment to the seasoning process. The lack of sufficient food drove many slaves to steal and to refuse to work. In 1726, the officials executed seventeen of the leading offenders, but this did not quiet the slaves. The situation became increasingly worse, and, in 1733, the Governor of St. Thomas issued a drastic decree providing for severe punishments of slave offenders by burning, whipping, and hanging.

Our second topic for today is “Negro Religion in the City, Part 3” from The Negro Church in America by E. Franklin Frazier.

In the cold impersonal environment of the city, the institutions and associations which had provided security and support for the Negro in the rural environment could not be resurrected. The mutual aid or ‘sickness and burial’ societies could no longer provide security during the two major crises which the Negroes feared most.

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

Usually, blacks did not have to work on Sunday; it was a time of coming together to talk, gossip, have fellowship, flirt, court, eat, and sing. For many, it was an all-day affair. It served as an emotional outlet, a spiritual catharsis, a cause for solidarity, and social cohesion, plus the fact that the Gospel was preached and believed, and people were saved. Preaching was basically topical and oratorical, not doctrinal and expository.


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 Amazon.com 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.

LISTEN: The Plantation System, Pt 4; Religion in the City, Pt 1; Education (The History of Black Americans and the Black Church #52 with Daniel Whyte III)


Daniel Whyte III
Daniel Whyte III

The Plantation System, Pt 5; Religion in the City, Pt 2; Education (The History of Black Americans and the Black Church #52)

Our Scripture Verse for today is Ephesians 4:29 which reads: “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.”

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, “Biblical counselors must be: well versed in the Scriptures and able to properly interpret them, well trained in the field of biblical counseling but with supplemental skills in the area of general counseling, and keenly aware of the influences of society and how these can influence and affect Christians and churches.”

In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks. If you enjoy this podcast, please feel free to purchase any one of these books from our website.

Our first topic for today is titled “The Plantation System, Part 5” from the book, “From Slavery to Freedom” by John Hope Franklin.

It was extremely important in a society where Negroes out-numbered whites that the Negroes be continuously impressed with the superior strength of the whites and their willingness to exercise it in all its fury whenever necessary. If cruel treatment was designed to prevent uprisings and running away, it was eminently unsuccessful. On almost every island there is record of some serious revolt against the plantation system, and everywhere there is evidence of constant running away. When the British took possession of Jamaica in the middle of the seventeenth century, most of the Negro slaves promptly escaped to the mountains and were frequently joined by other fugitives. These runaways, called Maroons, continuously harassed the planters by stealing, trading with slaves, and enticing them to run away. By 1730, these ex-slaves, under Cudgo, their powerful leader, had terrorized the whites to such an extent that England was compelled to send out two additional regiments to protect them.

Haiti also had its Maroons as early as 1620, and the outlawed colony grew to such proportions that the Colonial government recognized it in 1784. The Maroons kept in constant touch with the slaves and incited many to revolt. It is conceded that they were largely responsible for the Haitian uprisings of 1679, 1691, and 1704. In the middle of the eighteenth century, the recalcitrant Negroes of Haiti found a peerless leader in Macandal, a native African, who announced that he was the Black Messiah sent to drive the whites from the island. He decried the fact that the whites had taken the island from the Indians and prophesied that one day it would be in the hands of the blacks. In 1758 he carefully laid his plans for the coup. The water of Le Cap was to be poisoned, and when the whites were in convulsions, the Negroes, under the leadership of Macandal and his Maroons, were to seize control. By accident, the plot was discovered, and the fear-stricken planters hunted down Macandal and executed him. At the time of his execution, he warned his enemies and comforted his friends by telling them that one day he would return, more terrible than before. Many Negroes, and perhaps some whites, were later to believe that Toussaint L’Ouverture was the reincarnation of Macandal.

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

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Our second topic for today is “Negro Religion in the City, Part 2” from The Negro Church in America by E. Franklin Frazier.

— The Migration to Cities (Continued)

The movement of the Negroes to cities created a crisis similar to that resulting from Emancipation. It was a crisis in that it uprooted the masses of Negroes from their customary way of life, destroying the social organization which represented both an accommodation to conditions in the rural South and an accommodation to their segregated and inferior status in southern society. In the city environment the family of the masses of Negroes from rural areas, which lacked an institutional basis and was held together only by cooperation in making a living or by sympathies and sentiments generated by living together in the same household, was unable to stand the shock of the disintegrating forces in urban life. Often men who went ahead to the cities with firm resolve to send for their wives and children acquired new interests and never sent for their families. Even when families migrated to the cities, they often disintegrated when they no longer had the support of friends and neighbours and the institutions which had held together families in the rural South. As a result there were many footloose men and homeless women in the cities who had broken all family ties. Moreover, since the women in families were required to work as well as the men, the children were no longer subject to family discipline. The disorganization of the Negro family in the city was reflected in the large numbers of women who had been deserted by their husbands, by the increased numbers of unmarried mothers, and by the high rate of juvenile delinquency among Negroes.

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

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Our third and final topic for today is from “The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook” by Dr. William A. Banks.

Today we are looking at part 19 of Chapter 4: “Reconstruction and Retaliation — 1866 to 1914”

— EDUCATION (Continued)

The Black church also became an arena of political activity. Frazier suggests this came about because blacks were eliminated from secular politics. Only in the church — on local, associational, or denominational levels — could black men hope to become leaders. Outside the church, there was little opportunity for the black male to exercise authority, quench the thirst for power, or play the role of a man as called for by American society. Methodist ministers in their denominational hierarchies and Baptist ministers in their autonomous local assemblies ruled as monarchs on thrones. Members took great pride in their church meetings, in voting for officers or electing delegates to the various conventions and associations. Unable to vote even for dogcatcher in the white society, they were serious about opportunities within the church to participate in expressing their choice and will.

Though their resources were meager, when they pooled their money, the church collections were considerable. Control of the church’s finances and business activities added to the motivation and resourcefulness of the church politician. The church assumed functions that normally belonged to other institutions. This gave a religious flavor to the Black’s outlook on life, causing many to observe that the Black is a very religious being. Though that assumption is false, it is important to remember the church’s influence.

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.

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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.

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, 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.”

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 Amazon.com 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.

LISTEN: The Plantation System, Pt 4; Religion in the City, Pt 1; Education (The History of Black Americans and the Black Church #51 with Daniel Whyte III)


Daniel Whyte III
Daniel Whyte III

The Plantation System, Pt 4; Religion in the City, Pt 1; Education (The History of Black Americans and the Black Church #51)

Our Scripture Verse for today is 2 Timothy 1:13-14 which reads: “Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.”

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, “Modernity, according to one writer, has pushed the overall church to leave little place for revelation or the ‘mysteries of God’ and to encourage: the separation of lives into public and private sphere and its compartmentalization into specialized areas resulted in religious faith becoming marginalized from society and reduced to a privatized matter for like minded individuals to pursue without imposing their views on the public sphere. This almost complete separation of lives into public and private spheres is probably one of the major problems for Christians resulting in Christianity being not viewed as a lifestyle.”

Our first topic for today is titled “The Plantation System, Part 4” from the book, “From Slavery to Freedom” by John Hope Franklin.

Food was on the whole insufficient for slaves. Planters did not often encourage any type of diversified agriculture that would have provided food for the workers. Where this was done at all, slaves were given small plots of land, sometimes far from their houses, that they could cultivate in spare moments. In Barbados, where planters had the reputation of providing for their slaves better than the planters of other islands, slaves were generally ill-fed. On one plantation each adult slave was given a pint of grain and half a herring (not in-frequently rotten) for twenty-four hours. In the famous investigation of 1790-1791 no plantation was found in which a slave received more than nine pints of corn and one pound of salt meat per week. Fish of the least desirable grades were imported from the New England colonies, and the planter who distributed these fish among the slaves acquired a reputation for great benevolence.

Our second topic for today is “Negro Religion in the City, Part 1” from The Negro Church in America by E. Franklin Frazier.

— The Migration to Cities

The migrations of Negroes to cities, especially to northern cities, produced a crisis in the life of the Negro similar in many respects to the crisis created by the Civil War and Emancipation. Immediately following Emancipation, Negroes drifted into the cities of the South in larger numbers proportionately than the whites. Then, after a decade or so, there was an almost imperceptible drift of the Negroes to hundreds of southern cities until the First World War when the mass migrations of Negroes to northern cities was set in motion. Until the First World War about nine-tenths of the Negroes were still in the South and about four-fifths of those in the South lived in rural areas.

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

— EDUCATION (Continued)

With freedom, the black was left with little means of education. Fortunately, though white Protestants ceased to evangelize the masses of blacks, some turned to the work of educating them. At great personal sacrifice, Northern white men and women came from established churches to set up schools and teach the freed blacks. Many black schools still in existence today were founded during this unparalleled era of educational “missionary” activity.


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 Amazon.com 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.

LISTEN: The Plantation System, Part 3; An Arena of Political Life; Education (The History of Black Americans and the Black Church #50 with Daniel Whyte III)


Daniel Whyte III
Daniel Whyte III

Our Scripture Verse for today is 2 Corinthians 7:1 which reads: “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of 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, “Biblical counseling is needed for several reasons. First of all, the Bible in a broad sense supports it. Secondly, society itself is undergoing unprecedented change in all areas and the church is not excluded.”

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

It was absentee landlordism that constituted one of the most important factors in the development of practices that were manifestly destructive of health and life among slaves. Some English landlords pleaded that the climate of the sugar colonies was “so inconvenient for an English constitution that no man will choose to live there, much less will any man choose to settle there, without the hopes of at least supporting his family in a more handsome manner, or saving more money than he can do by any business he can expect in England, or in our plantations upon the continent of America.” The islands were, therefore, regarded not as a place of residence but merely as a source of wealth. If a planter came out to the Caribbean, he regarded it as a temporary sojourn. Soon he would return to his home country, and with the wealth he had amassed buy an estate and live like a gentleman. Why, then, should he interest himself in schools, churches, and laws that would improve conditions of life for everyone?

Our second topic for today is “The Negro Church: A Nation Within a Nation, Part 19” from The Negro Church in America by E. Franklin Frazier.

The Negro church with its own forms of religious worship was a world which the white man did not invade but only regarded with an attitude of condescending amusement. The Negro church could enjoy this freedom so long as it offered no threat to the white man’s dominance in both economic and social relations. And, on the whole, the Negro’s church was not a threat to

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

— EDUCATION

Of course, other areas of life were affected by the growth of the church during this period. Mutual-aid societies grew out of the church. Assistance in time of sickness and distress, help for widows and orphans, homes for the aged, handicraft clubs, and schools for domestic training were some of the types of mutual aid offered.


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 Amazon.com 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.

LISTEN: The Plantation System, Part 2; A Nation Within a Nation, Part 18; Crime, an Expression of Sin (The History of Black Americans and the Black Church #49 with Daniel Whyte III)


Daniel Whyte III
Daniel Whyte III

Our Scripture Verse for today is James 1:22 which reads: “But be ye doers of the word, and not hearers only, deceiving your own selves.”

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 Bible makes reference to ‘spiritual wickedness in high places’, spirituality in the Christian context is very precise. It is the result of a connection to God as defined in the Bible and is produced by reliance on the Holy Spirit. Vine in discussing the word ‘spiritual’ indicates that the spiritual person is one who walks by the Spirit and manifests His fruit. With the blurring and confusion of terms, biblical counselors must clearly assess where a client is on the various dimensions of religion, including a clear assessment of what is meant by ‘spiritual’ and ‘spirituality.’”

Our first topic for today is titled “The Plantation System, Part 2” from the book, “From Slavery to Freedom” by John Hope Franklin.

The tendency to overpopulate the islands of the Caribbean with Africans arose from several important factors. Of course, many slaves who were brought to the islands were to be re-exported. Furthermore, there seemed to be no substantial increase in the black population of the islands as a result of births until the emancipation in the 1830s. The death rate was so extraordinarily high that it raises the question of the treatment of slaves.

Our second topic for today is “The Negro Church: A Nation Within a Nation, Part 18” from The Negro Church in America by E. Franklin Frazier.

Where could the Negro find a refuge from this hostile white world? They remembered from their Bible that the friends of Job had counseled him to curse God and die. They remembered too that Samson when blinded had torn down the Temple and destroyed himself along with his tormentors.

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

— CRIME IS AN EXPRESSION OF THE SINFUL HEART, Continued

Until recently, bank robbery was on this list, but there has been a dramatic increase in the number of bank robbers who are black. Formerly, this was exclusively the white man’s thing. The mafia and crime syndicates with their dope traffic, lotteries, gambling dens, and prostitution, are neither organized nor ruled by blacks.


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. 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/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 School of Divinity. He has been married to the former Meriqua Althea Dixon, of Christiana, Jamaica for over twenty-seven 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.

LISTEN: The Plantation System, Part 1; The Negro Church: A Nation Within a Nation, Part 17, Reconstruction and Retaliation, Part 16 (The History of Black Americans and the Black Church #48 with Daniel Whyte III)


Daniel Whyte III
Daniel Whyte III

Our Scripture Verse for today is Psalm 119:30 which reads: “I have chosen the way of truth: thy judgments have I laid before 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 said, “Spirituality or spiritual, as a concept, apart from organized religion or Christianity, is becoming more of a force to be reckoned with. Increasingly, as already noted, more people are comfortable in declaring themselves as spiritual, but without having a specific religious affiliation. However, in a biblical context, the word ‘spiritual’ as used in the New Testament is defined by Scofield as ‘non-carnal.’ While the Bible makes reference to ‘spiritual wickedness in high places,’ spirituality in the Christian context is very precise. It is the result of a connection to God as defined in the Bible and is produced by reliance on the Holy 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. 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 “The Plantation System, Part 1” from the book, “From Slavery to Freedom” by John Hope Franklin.

Africans were first used on the tobacco plantations of the Caribbean islands. By 1639, however, European markets had become so glutted with the weed that the price decreased sharply and West Indian planters sustained a great loss. Some of them turned to cotton and indigo, neither of which proved to be as profitable as they had hoped. Some heeded the suggestions of Dutch merchant traders who suggested that they try sugar. It appeared to be a good opportunity, and with capital borrowed from Dutch and English merchants, West Indian planters began to cultivate sugarcane. The results surpassed their greatest expectations, and they immediately made plans for extension of the cultivation. The problem of labor became acute, and the planters turned more and more to the use of slaves. Thus, in the middle of the seventeenth century, the importation of Africans into the Caribbean islands began in earnest.

In 1640 there were only a few hundred Africans in Barbados. By 1645, after the new sugar plantations had demonstrated their profitableness, there were 6,000, and by the middle of the century the African population had increased to 20,000. Between 4,000 and 5,000 Africans of good quality were delivered to the island in the 1660s, and they found a ready market among the sugar planters. By the end of the century Barbados had a black population of upwards of 80,000. A similar growth took place in many of the other Caribbean islands in the seventeenth century. The momentum of importation was so great by the end of the century that in the next 100 years, when the demand for slaves in the islands was declining, importation continued, and in most places it even increased. By 1763, 60,000 African slaves had been imported into Cuba. In the next three decades they came in at a much more rapid rate. Through a system of granting special licenses to importers, Spain was able to bring into Cuba as many as 17,000 Africans in a single year in the 1770s. Between 1763 and 1790, about 41,000 were brought in, while between 1791 and 1825 no less than 320,000 were delivered to Havana alone. Jamaica, Nevis, Montserrat, St. Christopher, St. Vincent, and St. Lucia experienced proportionately similar increases.

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 17” from The Negro Church in America by E. Franklin Frazier.

— A Refuge in a Hostile White World

In providing a structured social life in which the Negro could give expression to his deepest feeling and at the same time achieve status and find a meaningful existence, the Negro church provided a refuge in a hostile white world. For the slaves who worked and suffered in an alien world, religion offered a means of catharsis for their pent-up emotions and frustrations. Moreover, it turned their minds from the sufferings and privations of this world to a world after death where the weary would find rest and the victims of injustices would be compensated. The Negroes who were free before the Civil War found status in the church which shielded them from the contempt and discriminations of the white world. Then for a few brief years after Emancipation the hopes and expectations of the black freedmen were raised and they thought that they would have acceptance and freedom in the white man’s world. But their hopes and expectations were rudely shattered when white supremacy was re-established in the South. They were excluded from participation in the white man’s world except on the basis of inferiority. They were disfranchised and the public schools provided for them were a mere travesty on education. The courts set up one standard of justice for the white and another standard for the black man. They were stigmatized as an inferior race lacking even the human attributes which all men are supposed to possess. They were subjected to mob violence involving lynchings and burnings alive which were justified even by the white Christian churches.

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

— CRIME IS AN EXPRESSION OF THE SINFUL HEART

Many factors in life help determine the way in which evil hearts express themselves: culture, education, mores, religion, environment, economics, etc. Whether men are civilized or savage, educated or illiterate, live in the slums or suburbs, sin will come out. Statistics, which cannot be fully trusted in this area, show disproportionate numbers of blacks being arrested and imprisoned, usually for certain crimes such as drunkenness, rape, assault and battery, petty larceny, and murder. However, whites are actually arrested in greater numbers for certain crimes. If more blacks are given the opportunity, we will soon catch up in numbers with the whites who embezzle, defraud, bribe, swindle, commit treason, bomb churches, and commit mass murder

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.

_______________

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.

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, 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.”

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 Amazon.com 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.

LISTEN: Colonial Enterprise in the Caribbean, Part 3; An Arena of Political Life; Crime (The History of Black Americans and the Black Church #47 with Daniel Whyte III)


Daniel Whyte III
Daniel Whyte III

Our Scripture Verse for today is Matthew 4:4 which reads: “But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of 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, “Therefore, it is extremely critical that congregations examine their practices and beliefs to make sure that they are not creating, practicing, or reinforcing a toxic faith system. We must carefully examine our statements and belief system to make certain that we do not ‘have a zeal for God, but not according to knowledge.’”

Our first topic for today is titled “Colonial Enterprise in the Caribbean, Part 3” from the book, “From Slavery to Freedom” by John Hope Franklin.

In the seventeenth century, Spain lost all claim to exclusive control over the islands in the Caribbean. Denmark, Holland, France, and England acquired territory in the area. Dutch buccaneers were entrenched in Curacao (Cure-ah-sew), St. Eustatius (U-sta-shus), and Tobago by 1640, and the Dutch West India Company, supported enthusiastically by its government, was promoting the slave trade.

Our second topic for today is “The Negro Church: A Nation Within a Nation, Part 16” from The Negro Church in America by E. Franklin Frazier.

— An Arena of Political Life, Continued

The Negro church was not only an arena of political life for the leaders of Negroes, it had a political meaning for the masses. Although they were denied the right to vote in the American community, within their Churches, especially the Methodist Churches, they could vote and engage in electing their officers. The elections of bishops and other officers and representatives to conventions has been a serious activity for the masses of 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 part 16 of Chapter 4: “Reconstruction and Retaliation — 1866 to 1914”

— CRIME

Concerning the Ku Klux Klan, Booker T. Washington said, “Their objects, in the main, were to crush out the political aspirations of the Negroes, but they did not confine themselves to this because schoolhouses as well as churches were burned by them, and many innocent persons were made to suffer.”


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 Amazon.com 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.

LISTEN: Colonial Enterprise in the Caribbean, Part 2; An Arena of Political Life; Lack of a Proper Male Image (The History of Black Americans and the Black Church #45 with Daniel Whyte III)


Daniel Whyte III
Daniel Whyte III

Our Scripture verse for today is Job 19:25 which reads: “For I know that my redeemer liveth, and that he shall stand at the latter day upon 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 continues discussing statements which are frequently heard in the black church which he calls “innocent but dangerous.” The sixth such statement is: “You can’t beat God giving, no matter how hard you try.” Lee June comments, “This is part of a song and is usually sung or uttered during the offering. While the phrase above is accurate, what follows these words is problematic. After the phrase ‘you can’t beat God giving,’ next comes ‘the more you give, the more He gives to you.’ The detrimental aspect of this phrase is that it suggests, equates, and correlates a financial return from giving. Thus individuals may develop the wrong motive for giving.”

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 “Colonial Enterprise in the Caribbean, Part 2” from the book, “From Slavery to Freedom” by John Hope Franklin.

The rivalry among European countries for control of the islands in the 17th century presaged the more intense rivalry for hegemony on the mainland that was to develop during the following century. Spain, of course, had prior claim to the islands, thanks to the explorations of its sailors in the 15th century and the papal arrangement of 1493. The Spaniards took advantage of this position by channeling their energies and capital into development of their insular possessions, the most important of which were Cuba, Puerto Rico, Hispaniola, and Jamaica. Although they were to lose some of these and other islands in various conflicts, they nevertheless made the most of their holdings by producing staple crops, especially tobacco and sugar, with slave labor. Early in the 16th century, large consignments of slaves went to the Spanish islands. In 1518, for example, the king of Spain granted a trader the right to ship 4,000 Africans to the Spanish islands. By 1540, the annual importation had reached approximately 10,000. Moreover, an illicit trade of indeterminate size was already developing.

The breaking of the Spanish monopoly in the Caribbean was closely connected with the slave trade. What the English first sought was an opportunity to share in the Caribbean trade, which, during the early years of Elizabeth’s reign, already gave promise of being decidedly profitable. When Spain rejected this bid, the English, led in both thought and action by John Hawkins, decided that the monopoly could be broken only by force. Hawkins planned to take slaves to the New World with the hope that the colonists’ desire for them would be sufficient to overcome their respect for the royal ban on unlicensed trade. The pattern that he set in selling slaves and other African goods at Hispaniola in 1563 was eagerly followed by other and less discreet English imitators, who were summarily arrested and punished by Spanish officials on the island. Although, for the moment, Spain had checked the encroachment of Hawkins and others, it was only a matter of time before Spain would have to yield valuable ground in regard both to the commercial and the territorial monopoly it had enjoyed.

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 14” from The Negro Church in America by E. Franklin Frazier.

— An Arena of Political Life, Continued

It should be noted that of the twenty Negroes elected to the House of Representatives of the United States from the South during the Reconstruction period only two were preachers, but one of the two Negroes who were elected to the Senate was a preacher. Senator Hiram R. Revels, one of the two Negroes elected from Mississippi, was born a free Negro in North Carolina in 1822. He moved to the North and was ordained in the African Methodist Episcopal Church. When the Civil War broke out he assisted in organizing two Negro regiments in Maryland. He worked with the Freedmen’s Bureau and, like other preachers, engaged in the establishment of churches and schools before entering politics in Mississippi. Revel’s career in politics, like that of other Negro preachers was of short duration because of the re-establishment of white supremacy in the South. After elimination from politics in the South, the Negro preachers generally devoted themselves to their church though in some cases they became heads of Negro schools.

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

We continue looking at the LACK OF A PROPER MALE IMAGE

As the economic situation improved, relatively speaking, some Negro men began assuming their rightful, God-given position of authority in the home. Here the growth of the Negro church helped. Frazier credits the new economic position of the male as a major factor in establishing family life, admitting this gain was consolidated by the moral support of the Negro church. Slowly but surely the leadership of the male emerged; since preachers were men in authority, this helped to create within the community a better black- male image. A close relationship still existed between family-life organization and church organization. Loose, immoral sex and broken-family behavior are not changed overnight, but the Negro church played a major role in improving the sex behavior of its members.

_______________

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, 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.”

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 Amazon.com 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.