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.


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.


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.


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, Right now, I want to share with you very briefly what the Bible says “being saved” really is.

First, understand that you need to be saved because you are a sinner. Romans 3:23 says, “For all have sinned, and come short of the glory of God.”

Second, understand that a horrible punishment eternal Hell awaits those who are not saved. In Matthew 25:41, Jesus Christ said that God will say to those who are not saved, “depart from me ye cursed into everlasting fire prepared for the devil and his angels.”

Third, realize that God loves you very much and wants to save you from Hell. John 3:16 says, “God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”

If you want to be saved from Hell and be guaranteed a home in Heaven, simply believe in Jesus Christ, that He died, was buried, and rose from the dead for your sins, and then call upon the Lord in prayer and ask Him to save your soul. And believe me, He will.

Romans 10:9-13 says, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For whosoever shall call upon the name of the Lord shall be saved.”

If you do that today, then you can truly sing in the words of the Old Negro spiritual: Free at last, Free at last, Thank God Almighty I’m free at last.

Until next time, may God richly bless you.

Daniel Whyte III has spoken in meetings across the United States and in over twenty-five foreign countries. He is the author of over forty books including the Essence Magazine, Dallas Morning News, and national bestseller, Letters to Young Black Men. He is also the president of Gospel Light Society International, a worldwide evangelistic ministry that reaches thousands with the Gospel each week, as well as president of Torch Ministries International, a Christian literature ministry.

He is heard by thousands each week on his radio broadcasts/podcasts, which include: The Prayer Motivator Devotional, The Prayer Motivator Minute, as well as Gospel Light Minute X, the Gospel Light Minute, the Sunday Evening Evangelistic Message, the Prophet Daniel’s Report, the Second Coming Watch Update and the Soul-Winning Motivator, among others.

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

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