For the next 200 years, the slave trade exported slaves from Angola, Ghana, Senegal and other parts of West Africa to America's South.Here they provided the hard manual labor that supported the South's biggest crops: cotton and tobacco.Standing apart from the dominant white society, yet engaged in a continuing dialogue with it, the church evolved with countless acts of faith and resistance, piety and protest. In its origins, the phrase was largely an academic category.As historian Anthea Butler has observed, the church has been profoundly shaped by regional differences, North and South, East and West, yet in both the private and public spheres, the church was, and remains, sustained and animated by idea of freedom. Many African Americans did not think of themselves as belonging to "the Negro church," but rather described themselves according to denominational affiliations such as Methodist, Baptist, Presbyterian, and even "Saint" of the Sanctified tradition.beautiful face, amazing body with a nice round ass. Marilyn Mellowes was principally responsible for the research and development of the series God in America and has served as its series producer.One notable exception was Jarena Lee, who became an itinerant preacher, traveling thousands of miles and writing her own spiritual autobiography.In the late 18th and early 19th century, thousands of Americans, black and white, enslaved and free, were swept up in the revival known as the Second Great Awakening.
In 1787, for example, Richard Allen and Absalom Jones organized the Free African Society of Philadelphia, which later evolved into two congregations: the Bethel Church, the mother church of the African Methodist Episcopal (AME) denomination, and St.Occasionally persons of African descent might hear a special sermon from white preachers, but these sermons tended to stress obedience and duty, and the message of the apostle Paul: "Slaves, obey your masters." Both Methodists and Baptists made active efforts to convert enslaved Africans to Christianity; the Methodists also licensed black men to preach.During the 1770s and 1780s, black ministers began to preach to their own people, drawing on the stories, people and events depicted in the Old and New Testaments.Jeremiah Wright, the African American minister from Chicago's Trinity Church, had denounced the United States with inflammatory language: "God damn America! While many white voters seemed surprised, puzzled and shocked by Wright's angry rhetoric, African Americans were less so." Wright's most famous parishioner was the leading Democratic contender for the presidential nomination, Barack Obama. Obama seized the moment to deliver a profound meditation on race in America, a speech titled "A More Perfect Union." Tracing the deep historical roots of racial inequality and injustice, Obama put Wright's anger into historical context.In the South, Anglican ministers sponsored by the Society for the Propagation of the Gospel, founded in England, made earnest attempts to teach Christianity by rote memorization; the approach had little appeal.Some white owners allowed the enslaved to worship in white churches, where they were segregated in the back of the building or in the balconies.Thomas Episcopal Church, which remained affiliated with a white Episcopal denomination. Historian Mary Sawyer notes that by 1810, there were 15 African churches representing four denominations in 10 cities from South Carolina to Massachusetts.In black churches, women generally were not permitted to preach.No story spoke more powerfully to slaves than the story of Exodus, with its themes of bondage and liberation brought by a righteous and powerful God who would one day set them free.Remarkably, a few black preachers in the South succeeded in establishing independent black churches.