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Christianity influence in Africa
Christianity influence in Africa
Christianity influence in Africa
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In section two Anyabwile highlights the ministry of Bishop Danial Alexander Payne (1811- 1893). Payne was born a free black in Charleston, South Carolina doing the zenith of slavery in this country. As a free black Payne took advantage of his freedom and submerge himself into his studies. After his call into the ministry, Danial Payne was inspired not only to educate himself however to be an educator of colored people. From 1830 to 1835 Danial Payne had one of the fastest growing and most influential schools in the south. (76) Until a law was passed in 1835 prohibiting any person white or black from teaching slaves to read and write. Therefore, Payne closed his school and moved north. Danial Payne not only believed in an educated pastorate …show more content…
Payne served as its first president. Also Wilberforce was the first institution of higher education owned and operated by African Americans. (80) Anyabwile points out that the main emphasis of Payne’s sermons stressed the educational readiness and the Christian character of the minister of God. (81) In one of Payne’s first addressed to the general conference of the AME Church, Payne outlined the preacher’s calling in three points. First, the preacher must preach the gospel, second a faithful minister trains the flock, and last, a faithful preacher acquaints the flock with the doctrine of the Christian church. (81) Bishop Danial Alexander Payne sermons include: “Who is Sufficient for These Things?” Delivered in 1852 and the text is 2 Corinthians 2:16 (KJV) “To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?” The answer to the question is only the man who modeled his life after Christ. The Second message was delivered in 1859, with the title “The Christian Ministry: Its Moral and Intellectual Character”. The text is 2 Timothy 2:2 (KJV) “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” In the sermon Anyabwile point out that Payne argues that moral fitness and faithfulness go hand-in-hand. A person must have gifts and grace for the work. (97) The third message was delivered in 1874, the title The Divinely Approved Workman: Semi- Centennial Sermon. The text is 2 Timothy 2:15 (KJV) Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:24-25 (KJV) “And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, In meekness instructing those that oppose themselves; if God peradventure will
N.T. Wright: During my first semester at Northwestern College, I was assigned the book, “The Challenge of Jesus” by N.T. Wright for one of my Biblical Studies courses. This book and every other book Tom Wright has written has dramatically impacted my Christian faith. Dr. Wright has not only defended the basic tenants of the Christian faith, but also has shown how an academically-minded pastor ought to love and care for his or her congregants. N.T. Wright was previously the Bishop of Durham and pastored some of the poorest in the United Kingdom. His pastoral ministry has helped shape his understanding of God’s kingdom-vision which he is diagramming within his magnum opus “Christian Origins and the Question of God”. This series has instructed myself and countless other pastors to be for God’s kingdom as we eagerly await Christ’s return. Additionally, I have had the privilege of meeting with N.T. Wright one-on-one on numerous occasions to discuss faith, the Church, and his research. I firmly believe Tom Wright is the greatest New Testament scholar of our generation and he is the primary reason why I feel called into ministry.
Cotton Mather and John Woolman were two men who had very passionate ideas for the slaves. “Negro Christianized” written by Cotton Mather was an appeal to the slave owners to convert their slaves to Christianity. He primarily focuses on the idea that slaveholders should treat the slaves with dignity and respect along with converting them to Christianity. In John Woolman’s work “Some Considerations On Keeping of Negroes,” he talks about how slavery was detrimental to the slaves and the slave holder. He illustrated through his own conduct the principles of compassion and good will that formed the central message of his itinerant ministry.
Frederick Douglas was born into the slave trade in Talbot County, Maryland. He was sent to work on a plantation for the Hugh’s Family for about seven years. This is the location where his learning truly began. His mistress was a “kind, tender-hearted, woman” who treated Frederick as a human instead of property the family owned. This was a dangerous thing for both parties at this time in history it was considered wrong. Frederick States “Slavery proved as injurious to her as it did to me” which I see the connection he had made to her change of personality because of slavery. She had heavenly qualities that slavery was able to divest from her. It was injurious to Fredrick not only for the lashings a salve would receive but to have his former teacher stopped teaching him. Beginning to follow her husband’s teaching who forbid her to teach the slaves she became violent. Douglas says “nothing made her more angry than to see me with a newspapers” and that resulted in her rushing Frederick with a face of fury taking the paper away. His former mistress who gave him his first lesson expressed her new found apprehension to education and slavery co-existing. His mistress gave him an inch by teaching Douglas the alphabet now he was about to take the mile. He began to make friends with the white boys he would meet in the streets while running errands in town. Frederick always took a book and bread when he left for town. The boys who were willing to teach him would be paid in bread which he was allowed to have plenty of. The white boys who were teaching him where considerable poor in comparison to the family that referred to Frederick “chattel”. Young Frederick spoke powerful words to two his teachers who lived on Phil...
David Walker was “born a free black in late eighteenth century Wilmington,” however, not much more information is known about his early life. During his childhood years, Walker was likely exposed to the Methodist church. During the nineteenth century, the Methodist church appealed directly to blacks because they, in particular, “provided educational resources for blacks in the Wilmington region.” Because his education and religion is based in the Methodist theology, Methodism set the tone and helped to shape the messages Walker conveys through his Appeal to the black people of the United States of America. As evident in his book, Walker’s “later deep devotion to the African Methodist Episcopal faith could surely argue for an earlier exposure to a black-dominated church” because it was here he would have been exposed to blacks managing their own dealings, leading classes, and preaching. His respect and high opinion of the potential of the black community is made clear when Walker says, “Surely the Americans must think...
Montgomery, William. Under Their Own Vine and Fig Tree: The African-American Church in the South. Louisiana: Louisiana State University Press, 1993. Print.
This paper elaborates on the diverse contributions peoples of African descent have made to the pluralistic religious landscape of America and replicates various passages from our textbook. It focuses on the personal narratives of non-religious to religious leaders—exemplifying their influence on the African American religious movement during slavery and the reconstruction of America. Each section represents different historical periods, regional variations, and non-Christian expressions of African-American religion.
Alexander Crummell, an Episcopalian priest, professor, and lecturer, set out to analyze and discuss “The Race Problem in America.” This piece was written in 1888, following the Reconstruction period after he had traveled to Europe and Africa, lecturing on American Slavery and African-American and African issues. Crummell, when not working outside of the country, resided in the North at various places in New York, New Jersey, and Pennsylvania, where many of the countries African-American intellectuals lived at the time. As a professor, lecturer, and priest, the intended audience were members of the society who were literate, Christian, and for the time period, more radically thinking. Due to his relationship with Christianity and the relationship
––––Life for Douglass improved a bit when he was sold to the Auld family. The wife, Sofia Auld, treated Douglass very kindly and taught him the alphabet and read the Bible to him. Mrs. Auld wasn’t prone to slavery because she had grown up in a poor family before marrying her husband, Hugh, so she didn’t know that she wasn’t supposed to teach Douglass how to read. Once her husband found out Douglass was learning to read, he was enraged. He told his w...
Started by the Congregationalist, this too was founded as a school to train men for the ministry (Barton, (2004)). This school produced men that signed the Declaration of Independence as well as the Constitution of the United States of America (Barton, (2004)). This school knew and practiced the belief that God’s Word was of utmost importance in education.
Willie Lynch is a British slave owner in the West Indies that was invited to the colony of Virginia to deliver his speech on his methods to control his slaves. Although the existence of Willie Lynch is in question, his letter had significant impact. On the opposite side lies Carter G. Woodson. Woodson is an incredible author that has graduated and received his Ph. D. from Harvard University and wrote about the mis¬-education of the Negroes. Lynch and Woodson lies on opposite sides of the spectrum in terms of their perspective, but some of Lynch’s ideas support Woodson’s claims. Some of the problems that was written in Woodson’s The Mis-education of the Negro was problems with education, religion and business. All these problems stem back to
The reforming time period from 1775 to 1830 was full of changes. However, the “peculiar institution” and its changes was one of the most noteworthy. These years brought an increase in enslaved African Americans, but surprisingly, also freed ones. In this essay, both the unfortunate and fortunate groups of these people will be our focal point.
For my Black Georgian assignment, I will be discussing the life and activism of one African American minister, educator, leading black voice, and former Morehouse College President, Benjamin Elijah Mays. Mays was an African American born into a new generation of freedom. However, throughout his life, he would experience the hardships and hindrances known to affect the black community in the 1890’s – 1900’s. Mays served his community as a leading advocate for racial equality, ending segregation, and the strengthening of young black men (and women) in their quest for equality. This paper aims to describe the life, works, views, actions, and influence that Benjamin Mays exhibited.
In today’s day and age, when most teachers only emphasize memorization, and standardized tests determine a student’s capabilities, our education system remains stagnant; whereas, the job market has evolved tremendously. However, according to James Mullane in his article, “The Road to ‘I’dentity in Narrative of the Life of Frederick Douglass, an American Slave,” when “education fosters dialogue and critical thinking,” students have the tools and opportunities to promote “social and political change” (Mullane 26). Frederick Douglass epitomizes the use of education to make positive influences in the world, as it was through education that Douglass broke out of the shackles of slavery and became one of the most influential African-Americans of the 1800’s. Mullane, in his article, analyzes the significant impact that literacy had on Douglass’s journey of self-discovery.
Many people who hear the name African Methodist Episcopal Church automatically make assumptions. These assumptions are based on the faulty premises that the name of the church denotes that the church is only meant for African-Americans or that it is filled with racist’s teachings. Neither of those assumptions is true. The Africans communities established their own churches and ordained their own preachers who could relate to the struggle of being a slave and the struggle of being a free African in a strange land that spoke freedom but their action said something different.
Philip A. Randolph was a was a fifty one year old union leader. He was part of the NAACP, which was also known as the National Association for the Advancement of Colored People. This was one of the nation’s oldest and largest civil rights organization. When he was growing up, he embraced his father’s appreciation for the power of speech (Jones 3). At an early ages, he was instilled with a sense of justice and a responsibility for leadership (Jones 3). Randolph would often recite sermons and copied the styles of his father and other local ministers (Jones 3). When he was a teenager, he was chosen to give a speech at his graduation in Cooksman Insitute, which was founded to train former slaves to become teachers and other professional during the rebuilding of the South right after the civil war (Jones 3). He worked for the Brotherhood of Sleeping Car Porters and Maids. Over time, he became the president of the Brotherhood of Sleeping Car Porters Union (class notes). Randolph expressed his sympathy toward the sentiments behind Black Nationalism (Jones 6). In addition, he was very vocal and politically active in pushing for economic equality, opportunities and access (class