Writers Note: The FreedomJournal is a God-Fearing Free Black Press. We do not seek a leadership role in the Black community. Nor are we interested in community organizing. We are independent thinkers who write about the Black experience. We also do not harbor ill feelings toward people that disagree with us. As a Free Black Press we support the First Amendment for all citizens of the United States. Finally we are not bound by the interests of any Special Interest Group. We only seek to Glorify God. Thus, if man is angry about the way we think and write, please take it up with God.


Carl A. Patton, FreedomJournal: Updated November 13, 2000 in the year of our Lord.

The Confrontation of Truth and Knowledge Archives




(Ungodly Blasphemy)

Part 2: Notes on the History of The Black Preacher

In the name of God, Master of the universe, Ruler of the earth.

Those who exploited the Africans for their labor power also used Christianity to control this labor source. Thus within the ranks of the oppressed and exploited they found and groomed turncoats, to work against their own people. The record shows a clear and distinct campaign to use Christianity as a means of control.

Again we refer to the research by Professor Edward W. Blyden, "Christianity, Islam and The Negro Race." Blyden notes in a chapter entitled "Christianity and The Negro Race," the following:

"Upon the Africans who became members of the Christian church the idea was impressed that it was their duty to submit, in everything, to their masters. Christians of all shades of opinion, in the South, taught this doctrine, and embodied it in books prepared specially for the instruction of the slaves, their oral instruction, for they were not allowed to learn to read."

Who actually were the first Black Preachers? Did any of these Preachers have an impact on Christianity and the people they ministered to? For a further look at the origins of the Black church and the Black Preacher we turn to research by Benjamin E. Mays and Joseph W. Nicholson, "The Negro's Church." Mays and Nicholson in a chapter entitled "Achieving Freedom In The Church," note the following:

"The first Negro Church in America is reported to have been organized by Mr. Palmer at Silver Bluffs, South Carolina, 1773 or 1775. Economically, keeping Negroes satisfied was profitable to the landowners and to them honest. The Negro preacher and the Negro Church were instruments to this end."

Mays and Nicholson like most Black historians and theologians that have explored the origins of the Black church agree on the previous statements. Therefore, the record is clear on the willful manipulation of Christianity for economic gain. These distressing factors also have produced a disdain of Christianity by many people in the Black community.

Thus, with the rejection of Christianity by many Blacks, they have looked elsewhere. Islam has taken a firm hold in the Black community mainly because of historic racism and Human rights abuses associated with Christianity. The FreedomJournal argues that Muslims have not gone out and brought Black people into the Mosque in most cases. From our analysis Christian racists and slave time teaching Black Preachers and church leaders have forced Black people from the pews of Christianity with lies, blasphemy and ungodliness.

For example many people have entered the ministry for the wrong reasons. The great emphasis on money and whore-mongering has blemished the Black church. Also we note that the False Teachings and False Doctrines centered on Tithes and Offerings, Healing, Speaking in Tongues, What actually is Judging and Laying on Hands are some of the reasons for the confusion in the Black Church. However, the Prosperity Ministries are most likely the greatest causes of dissension and wickedness in the Church. Thus, the crime and Hell- Bent Sin of Thievery and Lust for Money have caused the greatest Exodus from the Church. Again Mays and Nicholson benefit our discussion.

"In the majority of Negro churches there have been no standards, allowing men to enter the ministry. If a man says he is called to preach, he can usually be ordained."

It is for sure that many were called and many came to forsake God. Also many were not called by God and never knew God. This group is most likely the worst of the lot. However, can man distinguish between the ungodly Preacher and God's Preacher? Were there any independent God- fearing Preachers during the establishment of the Black church? Mays and Nicholson reveal the following:

"The militant Negro preachers in a certain section of South Carolina were silenced by threats of violence, and in some cases actually run out of the county, because their messages were not considered the kind that would keep Negroes in their place. But those who preached about heaven, who told Negroes to be honest and obedient, and that by and by, God would straighten things out were helped financially in church projects."

From our analysis of the literature there were evidences of independent and God fearing early Black Preachers. We also argue that they made a significant impact on the slave-holding South. Were the militant Black Preachers who led slave rebellions God's Preachers?

Carter G. Woodson in his research "The History of the Negro Church," continues our discussion.

"Because of the insurrectionary movements led by certain Blacks like Gabriel Prosser, Denmark Vesey and Nat Turner, it became unpopular to teach Negroes to read. It became known throughout the South that some Negro preachers used preaching as a means to incite their race to insurrection."

Therefore, there were laws enacted to silence Black Preachers. Usually they did not allow them to Preach unless in the company of certain White men. In 1832 Virginia passed a law to this affect. In 1833, Alabama passed a law that required Blacks slave or free to have five respectable slave- holders present before they could Preach. Georgia enacted a law in 1834 that provided that Blacks slave or free could only Preach to an assembly of no more than seven unless authorized by the state.

Professor Woodson males a final note on the attitude of the slave-holders and Black Preachers:

"The masters had long since learned that coincidence of religious belief on the part of the slave and the owners was a necessity in the economy of the slave-holding states. No master would look with favor upon seeing his slave proselyted or influenced by a minister whom he would not tolerate as his own spiritual advisor."

What has been characteristic of the Black Preacher over time? Can we distinguish between Preachers of God and Preachers of men and money? We will continue this discussion with a look at the Biblical references related to false Prophets.

Cont. Part 3: The Bible and False Prophets


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