A REPORT

FOR

PHASE IV OUTSIDE CLASSROOM ASSIGNMENT (C)

"THE NEGRO CHURCH: PAST, PRESENT, AND FUTURE"

SUBMITTED BY: AARON DAVID BROWN

125 STURTEVANT

HIGHLAND PARK, MI. 48203

OCTOBER 14, 1993

TABLE OF CONTENTS

I. The Negro Church: Past 3

II. The Negro Church: Present 9

III. The Negro Church: Future 12

IV. Conclusion 13

V. Footnotes 14

VI. Bibliography 15

An entity of African root, American culture, and religious syncretism, the significance of the Negro Church in America can be better understood by viewing its development in 3 areas: Past, Present, and Future.

THE NEGRO CHURCH: PAST

In this study of the development of the Negro Church in America, we begin by considering the influence of slavery. E. N. Frazier, in his book The Negro Church In America, notes that "because of the manner in which the Negroes were captured in Africa and enslaved, they were practically stripped of their social heritage."¹ Since the demands of the New World required young males, who are poor bearers of their cultural heritage, their enslavement contributed to the desocialization of Blacks. Young black men were uprooted from their culture and their families. They were temporarily incarcerated without regard to sex, family, or tribal ties.² Subsequent to this dehumanizing treatment was the voyage across the Atlantic to the West Indies, also known as the "Middle Passage."³ The religious and tribal heritage of the Blacks transported were eventually lost due to the deliberate intermingling of the slaves in the New World.⁴ This leads us to consider the need for a social cohesiveness.

The absence of the security and support of their tribal culture, left the slaves vulnerable to the destruction of their social cohesiveness. The developing need for social cohesiveness among Blacks was evidenced by the disciplines and policies of the plantation regime. Blacks who were inadvertently put together and spoke the same African dialect, were soon separated.

The constant buying and selling of slaves also contributed to the destruction of their African cohesiveness. Frazier remarks, "The slave trade, we may conclude, was one of the important factors that tended toward the atomization and dehumanizing of the slaves."⁵ In addition, the Black family was being destroyed at its roots. At times some respect would be shown between mother and offspring, but eventually this ceased to be regarded by the slave masters. These and other factors encouraged the Black slaves to accept the cohesion that the Christian religion afforded.

Initially, slaveholders opposed Christianity being taught to slaves because of the unwritten law that a Christian could not be a slave.⁶ The Anglican church, however, managed to convince the slaveholders that Christianity would make better slaves. Despite this effort on the part of the Anglican church, they had little success in gaining Black converts. This is usually "attributed to its alleged indifference to the civil freedom of black people, along with its rigid liturgical style and the apparent philosophical abstractness of Anglican Church Doctrine."⁷ The social cohesion of Blacks was enhanced through Christianity in providing a sense of unity in the prayer meetings, Bible lessons, and church services. As Frazier remarks, "despite the vast gulf in the status that separated master and slave, participation in the same religious services drew the Negroes out of their moral isolation in the white man's world."⁸ The cohesive processes relative to Christianity were also influenced by the Bible.

There existed some fears concerning acquainting slaves with the Bible. An initial fear was that teaching Blacks to read the Bible would break the laws forbidding slaves to read and write. It was also feared that slaves might find implications regarding human equality in the Scriptures, and consequently initiate efforts to free themselves. As masters became convinced that slavery could be sufficiently justified from the New Testament, their opposition to teaching the Negro the Bible declined.⁹ Some slavemasters, even proposed that some of their best slaves were the ones who read the Bible.

The inconsistencies between the interpretation of the Bible and the practical application of the Bible was soon discovered as the slaves grew to read and understand the Scripture. The slave masters in sharing Bible stories and passages for worship (Lord's Prayer, Ten Commandments, etc), did not intend for the slaves to identify their masters as hypocrites. The love that the Bible portrayed was thoroughly inconsistent with the treatment slaves were receiving. In the midst of these trying times, black slaves found comfort in songs known as "Negro Spirituals."

The psychological and social needs of the Negro are reflected in the Negro Spirituals. Basically, these songs were religious in sentiment and other-worldly in outlook.¹⁰ Herein lay a source of comfort and hope. The present trials and injustices experienced were temporary trials, since the slave looked forward to going home to God. The spirituals reflected all aspects of the Negro's present distress and also addressed their future freedom. The songs spoke of putting on a new robe, walking around Heaven, and meeting loved ones and family members in that resurrection morning. With the joy and emotions evoked by the mentality associated with their singing, it is no wonder that the Black worship was a welcome experience of jubilation.

In worship, Black people went beyond the formalized moral and legal codes of the White culture. The worship was characterized by spontaneous shouting, singing, preaching, and praising God. Black worship emphasized the immediacy of God's presence, especially in adverse times.¹¹ Blacks tended to believe that God would make a way out of no way. Regardless of the circumstances, situations, and trials, there was a providential hand with a preserving power for those who would believe. The Black worship experience also involved the significant influence of the Black preacher.

Since all forms of social effort were not allowed among slaves, and in the absence of an established priesthood, the Black preacher filled the role. This office was the response of a divine appointment or call that the preacher received directly from God. As a spiritual leader and teacher, the Black preacher needed to possess some knowledge of the Bible. Communication skills were a necessity. The message of the Bible had to be transmitted to the Black people in a way that they could understand. "Preaching meant dramatizing the stories of the Bible and the way of God to man."¹² The slave preachers were noted for the imagery of their sermons. One outstanding preacher who gained popularity because of his lofty dignity and fiery oratory was John Jasper.¹³ Another aspect of the Black preaching ministry was the ability to sing.

As mentioned earlier, the significance of the Negro spiritual was essential to the religious life of the Negro. Preachers led many of the worship songs. Dancing was also present - reminiscent of their African upbringing. The sermons, no doubt were also delivered with a musical tonality which showed the close relationship between the message in Word and the message in song. The preacher was also a powerful role model and activist in the eyes of the Negro.

The preacher exercised some degree of authority in the Church services, especially the Baptist, where local autonomy existed in contrast to the centralized hierarchy of the Methodist Church.¹⁴ Sometimes the preacher became very militant in the cause of freedom. An example of a black preacher, who confirmed the fear of slaveholders that black preachers were a threat to the slave system, was Nat Turner (1800-1831).

Nat Turner was a Baptist preacher who believed God had ordained him to be the Moses of his people and lead Black people in armed revolt against their white masters. Fifty-five white people died because of this insurrection and consequently Black preachers were outlawed in the Southern states. The Mississippi Law of 1831 stated: "It is unlawful for any slave, free Negro, or mulatto to preach the gospel under the pains of receiving thirty-nine lashes upon the naked back of the preacher."¹⁵

The Baptist and Methodist revivals in the South had a high degree of appeal to the masses of Blacks. The simple styles of worship, the identification with the Black preacher, emphasis on civil freedom, and the messages of hope in the sermons, were key elements in the success of this appeal.

Because slavery was not an important economic necessity in the North, most Northern White churches did not object to the organization of Black independent churches. This organizing of churches was even encouraged when the numbers of blacks increased so that "Negro Pews" or galleries in White churches were necessitated.¹⁶

The oldest independent Black church was organized through the efforts of Richard Allen (1760-1831) who became the first bishop of the African Methodist Episcopal Church. In 1787 Allen and his black brethren were forced out of the church during prayer at St. George Methodist Episcopal Church of Philadelphia. This convinced Allen and others that Blacks needed a church of their own, free from racists attitudes, where they could worship as they pleased.¹⁷

The Black Baptists also participated in an Exodus from the White churches. There were two principal reasons. One was the segregational and discriminatory policies of most White Baptist churches. The other reason was the new theological awakening among Black preachers.¹⁸ Consequently, in the years following the Civil War, several all-Negro denominations were formed. In 1870 the Colored Methodist Episcopal Church was founded as a schism from the Methodist Episcopal Church, South. Ten years later the National Baptist Convention was organized. Reports showed that by 1929, 90 percent of all Negro Christians belonged to churches restricted to their own race.¹⁹ The Holiness movement in America ran parallel with these racial developments.

Of the numerous holiness denominations that were formed, two were Negro groups that would later become Pentecostal. The first was the United Holy Church which began in 1886 near Wilmington, North Carolina. The second, which was destined to become the largest Negro body of either the holiness or pentecostal movements was the Church of God in Christ.²⁰ This church had its origins in Mississippi, Tennessee, and Arkansas in 1897. The founders, C. P. Jones and Charles Harrison Mason were Baptist preachers who had adopted the Wesleyan view of sanctification. Charles Harrison Mason took a trip to the Azua revival, which lasted for 3 years, in March of 1907 and had a pentecostal experience.

The news of the Azuza Street Revival, where it was reported that Divine healing was taking place, slaves were speaking in languages that they had never learned, and people were shouting and dancing day and night, encouraged C. H. Mason to travel to Los Angeles, California. The meeting was being conducted by a one-eyed former slave named William J. Seymour. C. H. Mason recalls his moments at the altar: "Then I gave up for the Lord to have his way within me. So there came a wave of glory into me and all of my being was filled with the Glory of the Lord. So when he had gotten me straight on my feet, there came a light which enveloped my entire being above the brightness of the sun. When I opened my mouth to say Glory, a flame touched my tongue which ran down to me. My language changed and no word could I speak in my own tongue. Oh! I was filled with the Glory of the Lord. My soul was then satisfied."²¹ The news of this experience when shared with Mason's Baptist brethren caused a division among them. In spite of the separation, the Negro denomination of the Church of God in Christ has continued to grow. By 1970, it was generally conceded that the pentecostal churches were the fastest growing Christian communities in the world.²² With salient points in the development of the Negro Church in America having been mentioned, we turn now to consider the contemporary Negro church - a present perspective.

THE NEGRO CHURCH: PRESENT

From its beginnings in slavery, through its development of independent churches, especially the Baptists and Methodists, to its pentecostal tangents, the contemporary Negro Church is faced with the problems of commercialization and doctrinal divergence.

The lust and love for money has infiltrated the contemporary church to the extent that commercialism seems to be the norm rather than the exception. Robert Tilton's tele-evangelistic empire that brings in 65 million per year is an example of the type of money that is solicited from members of all churches including the Negro church. One need only remember the prime time reviews of the tele-evangelists to understand that the pattern for a growing, prospering church seems to be milking people out of their money. A more subtil example, in the Negro pastored churches, is Fred K. Price, who is reported to have 16,000 members and numerous radio and TV programs. As these programs are viewed on television, it is easy to see that there are a mixture of races, denominations, and professions represented in the congregation. Most of the television ministries solicit "partner" support programs and advertise audio and video "teaching series."

The area of gospel music is another facet of commercialism in the contemporary Negro church. Many of our Black artists get thousands of dollars to "perform." Oftentimes the tickets to these concerts in the Negro church range in price from 20 - 30 dollars.

Choir musicians will start a church with choir members from other churches. The choir musician may have no theological training, no personal relationship with Jesus, and no commitment to authority or the local church ministry. Nevertheless, these overnight churches will grow in number and move from a storefront to a cathedral on the basis of the money and crowds drawn through their singing. These types of choir groups will show up only when they are the stars of the program, and are ready to go as soon as they finish performing. A cursory look at many of the Negro churches will prove that normally, if you want a thriving congregation, you must have a good musician and choir. Many times people come to church for singing and a show, and the gospel has a back seat or sometimes no seat at all. Not only does the area of music demonstrate commercialism in the Negro church, the building of new churches also contributes to commercialism.

One of the overlooked reasons for such a demand on money is the wasteful way that money is spent on unnecessary new church buildings. An average case would be a 45 member church occupies a small church building that may seat 125 members. This church, that does virtually no evangelism in the community, has failed to fill up their existing church, and is not financially able to take on the expenses of a new building, will vote to build a 1500 seat cathedral. This new building, will probably not be filled up either. As a matter of fact, some members will leave because all of the sermons will be on raising money. I contend that if you don't make the bill, you won't have to pay it! This type of poor economic planning is what causes our churches to sell chicken dinners and have car washes to curb their indebtedness. The love for money can also be seen in the Negro church in the area of revivals.

The revival has become, in many Negro churches, the threshing floor for charlatans. News has gotten out that some revivalists can come to town for five sermons of approximately 35 minutes, and leave town with 2 - 3,000 dollars. I have even seen revivalists preach and shout the people happy, then put them on a big guilt trip about not giving enough money to the church. The church on that night, just happens to be the evangelist. In some churches, the revivalist will say that God told them how much each person in attendance should give. In addition to the areas of commercialism in the church, the doctrinal divergences are also of vital importance in understanding the contemporary Negro Church.

There appears to be no genuine and complete consensus of doctrine in most major denominations involving the Negro churches. For example, in the Baptist denomination, one Pastor will teach his members that women can't wear pants based upon Deut. 22:5, another Pastor will say that such is not the case. One Pastor will allow a woman in the pulpit, another Pastor will say that the Bible never ordained women to preach. One Pastor will say that any person who doesn't pay tithes can hold an office in the church, another Pastor will say that we don't have to tithe but we should give according to II Cor. 9:7. This same type of confusion can occur in our congress of Christian education. It all depends on who is teaching and what they are teaching. The Negro church of today is not only challenged from within by differing opinions on various doctrinal matters, they are also challenged from without by other types of teaching.

It is no secret that many Negro church members of all denominations watch TV church programs and listen to Christian radio broadcasts. The danger of this in the Negro church is that people will accept something that they have heard and then spread it throughout the congregation. This causes much confusion in the local church. Fred K. Price, a leading Negro pastor says, "If you have to say, 'If it by thy will' or 'Thy will be done'-if you have to say that, then you are calling God a fool."²³ Imagine what havoc this type of teaching could cause in the local Negro church. The teachings of Fred Price were drawn mainly from the teachings of Kenneth Hagin, a white minister, who got much of his teaching foundation from E. W. Kenyon, who was heavily exposed to New Thought Metaphysics.²⁴ We turn now to consider the future of the Negro Church.

From the early days of slavery and the Black Church to the assimilated race and doctrinal atmosphere of the present church, we can project the future of the Negro church from both an empirical and a Biblical viewpoint.

Based upon the empirical evidence thus far cited, the future of the Negro church looks very bleak. The Black heritage is becoming increasingly overshadowed by this world system, various doctrines of other black churches, white church influence and domination, and worst of all, a loss of spiritual touch with God. What type of future does the Negro church have when our young black men for the most part, only come to church to connect up with the girls?

The Black preacher wields much power and influence in the political and social arena, but how much power does the Black preacher have with God? How much time do our spiritual leaders spend agonizing in prayer before God as compared to the time spent on the social and political agenda? Where is the evangelistic thrust of the Great Commission? What message can the Negro church give the world when the Negro church is coming apart at the seams? Less the situation seem utterly hopeless, we turn now to the Biblical perspective for the future of the Negro Church.

THE NEGRO CHURCH: FUTURE

Jesus remarked, "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it" (Matthew 16:18). Thank God that the Negro church is just one part of Jesus' church. The church of Jesus is here pictured not as a passive organization, but as the Church militant and triumphant.

God has provided for the sustaining of his church "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: (Ephesian 4:11-15). Our time is running out in all churches to do our job. It is said that out of the 7,959 verses that comprise the New Testament, 318 times the second coming of Christ is mentioned. The fact that Jesus is on his way back ought to encourage the Church universal to get the Church local in line.

CONCLUSION

In conclusion, the Negro church past, present, and future is a church of rich heritage, awesome beginnings, phenomenal progress, unprecedented potential, and divine appointment. I'm proud to be a part of the Negro church, and it is my earnest endeavor to acquire my certification so that I may by inspiration and example, not be a commentary on the problems, but be a component in the solution of the problems besetting our Negro church. It is time for the Black man to rise up and help make a difference in this entity that was foreordained before the foundation of the world. Our source of power rests in him who doeth all things well. "Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen" (Ephesians 3:20,21).

F O O T N O T E S

1. E. Franklin Frazier, The Negro Church In America, New York: Schocken Books Inc., 1974, p.9.

2. Ibid., p. 10.

3. Ibid.

4. William J. Harvey, Bridges of Faith Across the Seas,

Philadelphia, Pennsylvania: The Foreign Mission Board, 1989, p.7.

5. Frazier, The Negro Church In America, p. 12.

6. Encyclopaedia Brittanica, 15th ed. (1978), s.v. "Negro Churches (In the United States)," by James H. Cone, p. 937.

7. Ibid.

8. Frazier, The Negro Church In America, p. 16.

9. Ibid., p. 18.

10. Ibid., p. 19.

11. Encyclopaedia Brittanica, 15th ed. (1978), s.v. "Negro Churches (In the United States)," by James H. Cone, p. 937.

12. Frazier, The Negro Church In America, p. 24.

13. Ibid.

14. Frazier, The Negro Church In America, p. 25.

15. Encyclopaedia Brittanica, 15th ed. (1978), s.v. "Negro Churches (In the United States)," by James H. Cone, p. 937.

16. Ibid., p. 938.

17. Frazier, The Negro Church In America, p. 33.

18. Leroy Fitts, A History of Black Baptists, Nashville, Tennessee: Broadman Press, 1985, p. 43.

19. Vinson Synan, The Holiness Pentecostal Movement In The United States, Grand Rapids, Michigan: William B. Eerdmann's Publishing Co., 1977, p. 166.

20. Ibid., p. 167.

21. George Bacon, The History and Life Work of Elder C. H. Mason, Memphis, Tennessee: COGIC Publishing House, p. 19.

22. Synan, Holiness, p. 223.

23. Hank Hanegraaf, Christianity In Crisis, Eugene, Oregon: Harvest House Publishers, 1993, p. 271.

24. Ibid., p. 332.

B I B L I O G R A P H Y

George Bacon. The History and Life Work of Elder C. H. Mason. Memphis, Tennessee: COGIC Publishing Co., 1977.

Encyclopaedia Brittanica, 15th ed. (1978), s.v. "Negro Churches (In the United States)," by James H. Cone.

Fitts, Leroy. A History of Black Baptists. Nashville, Tennessee: Broadman Press, 1985.

Frazier, E. Franklin. The Negro Church In America. New York: Schocken Books Inc., 1974.

Hanegraaff, Hank. Christianity In Crisis. Eugene, Oregon: Harvest House Publishers, 1993.

Harvey, William J. Bridges of Faith Across the Seas.

Philadelphia, Pennsylvania: The Foreign Mission Board, 1989.

Synan, Vinson. The Holiness Pentecostal Movement In The United States. Grand Rapids, Michigan: William B. Eerdmann's Publishing Co., 1977.

The Open Bible. Nashville: Thomas Nelson Publishers, 1975.

The Zondervan Pictorial Encyclopedia of the Bible. 1977 ed. s.v. "Church." By G. W. Kirby.

Vine, W. E. Vine's Expository Dictionary of New testament Words. Nashville: Royal Publishers, Inc., 1952.