Snitchin Splatter
Working With The Feds
U mean the thread where you posed as a tranny and try to get me to send u dicc pics on ubc
you are already a admitted sodomite, if we pull up the thread we'll see clearly who's side most of the coli was on, and the evidence that buried you
but I wont let satan and his minions derail this thread, back to your miseducation
http://www.aaregistry.org/historic_events/view/black-church-brief-history
Date:
Wed, 1758-11-01
*This dates Registry from 1758, briefly writes about the history of the Black Church in America. This institution which was the first source of land ownership for slaves in America (with the human character of black people) is viewed as the reason and savior of oppressed African people in the United States.
In 1886 blacks organized the National Baptist Convention, in a continued attempt to reduce the influence of white national bodies among blacks. As the number of Baptist churches grew, they met regularly in regional conventions that then evolved into statewide and national organizations. By 1895 the various Baptist associations had formed the National Baptist Convention of America, representing 3 million African American Baptists, primarily in the South.
The African Methodist Episcopal (AME) Church emerged as the second-largest, post Civil War black denomination. Because of its independence, the AME Church had always been viewed with suspicion in the antebellum South, having been forced out of South Carolina following the Denmark Vesey conspiracy of 1822. The church was reorganized in South Carolina in 1865 by Bishop Daniel Payne and grew to forty-four thousand members by 1877. Similar growth in other southern states gave the AME Church by 1880 a national membership of four hundred thousand its followers were for the first time concentrated in the South.
Other denominations completed the spectrum of black church organization in the South. The Colored Methodist Episcopal (now Christian Methodist Episcopal) Church, which grew from the black parishioners who withdrew in 1866 from the predominantly white Methodist Episcopal Church, and the African Methodist Episcopal Zion Church each claimed two hundred thousand members by 1880.
In 1895, a meeting attended by more than 2000 clergy was held in Atlanta, Georgia. The three largest conventions of the day: the Baptist Foreign Missionary Convention, the American National Baptist Convention and the National Baptist Educational Convention merged to form the National Baptist Convention of the United States of America. This brought both northern and southern black Baptist churches together. Among the delegates was Rev. A.D. Williams, pastor of the Ebenezer Baptist Church and grandfather of the Rev. Martin Luther King, Jr.
However the more involved Black Churches became in sparring against the racial intolerance and violence targeted against them, the more the churches and their members were punished. Within the church the Presbyterians and Episcopalians also saw the division of their memberships into white and black denominations, with each of the two black churches having some one hundred thousand members by 1900.
In 1908, The Christian Index published the "Colored Methodist Bishops' Appeal to White America-1908." In their statement, church leaders responded to the surge of mob violence and lynching occurring across the country, denouncing terrorism waged against Black persons and imploring the country to suppress the spread of anti-Black violence. As anti-Black terrorism proliferated into the twentieth century, Black churches grew increasingly vehement in their calls for castigation of racial violence. Also on September 15, 1915, the National Baptist Convention of America was formed.
Between World War I and World War II, the black church continued to be not only an arena of social and political life for the leaders of blacks; it had a political meaning for the masses. Although they were denied the right to vote in the American community, within their churches, especially the Methodist Churches, they could vote and engage in electing their officers. The election of bishops and other officers and representatives to conventions has been a serious activity for the masses of blacks.
Almost a century ago the Black church was an organizational site for social and political activities, centers for economic development and growth. As microcosms of the larger society, Black churches provided an environment free of oppression and racism for African-Americans. In black churches, African-Americans were consistently exposed to social, political, and economic opportunities which could be sought and had by all members equally. The representational structure of African-American churches confirmed Black preachers as both religious and community leaders. The sermons of many Black preachers expounded messages of Christianity analogized to the daily experiences of African-Americans. Thematic expressions of overcoming oppression and "lifting while climbing," were first articulated in church sermons. The
Civil Right Era: During the Civil Rights era, Black churches were well established social and political power bases for African-Americans. Their enormous presence naturally, sanctioned them with the political power to lead Black people in the movement for civil rights. Some churches and their organizations were completely opposed to any involvement in the political struggle for civil rights. Others chose to participate and did so passionately, organizing by rallies, protests, and marches, while teaching Christianity and community involvement.
In the late 1940’s, 50’s, and 60’s, the Black Church functioned as the institutional center for Black mobilization. They provided an organizational base and meeting place, for African-Americans to strategize their moves in the ongoing fight against racial segregation and oppression. As Black Churches became the epicenter of the social and political struggles for Black equality, they increasingly became targets for racially motivated violence. An extensive assault on members of a Black community took place by burning a Black Church.
The bombing and burning of Black churches during this time translated into an attack upon the core of civil rights activism, as well as upon the larger Black religious community. The most infamous example of racist American church destruction occurred on September 15, 1963. When the Sixteenth Street Baptist Church in Birmingham, Alabama, was fire bombed, the explosion was felt by the entire Black community. Four children killed in the attack, several others injured, and a community's sense of security within their church was forever traumatized.
This act signified the depths to which racial hatred could fall. Like many other churches bombed before and after, the Sixteenth Street Baptist Church was a Black Church. Even though the Ku Klux Klan (KKK) was implicated in this crime, members of the KKK were not the only ones responsible for similar acts of terror throughout the country. Unfortunately, this was not an isolated incident. These, racially motivated arsons did not destroy the souls of Black communities. In 1988, the National Missionary Baptist Convention of America was formed.
In the 1990 C. Eric Lincoln book The Black Church in the African American Experience with Lawrence H. Mamiya. They described the, "seven major historic black denominations: the African Methodist Episcopal (AME) Church; the African Methodist Episcopal Zion (AMEZ) Church; the Christian Methodist Episcopal (CME) Church; the National Baptist Convention, USA., Incorporated (NBC); the National Baptist Convention of America, Unincorporated (NBCA); the Progressive National Baptist Convention (PNBC); and the Church of God in Christ (COGIC)," as comprising "The Black Church."
In the Twenty-first century, the Convention movement of the African American Baptist Church has undergone several changes, the individual organizations remain important to African American religious life. The Black Church has historically been a source of hope and strength for the African American community.
