HKB
Association with the masters, missionary effort and motives of expediency gave these rites an early veneer of Christianity, and after the lapse of many generations the Negro church became Christian.
Two characteristic things must be noticed in regard to the church. First, it became almost entirely Baptist and Methodist in faith; secondly, as a social institution it antedated by many decades the monogamic Negro home. From the very circumstances of its beginning, the church was confined to the plantation, and consisted primarily of a series of disconnected units; although, later on, some freedom of movement was allowed, still this geographical limitation was always important and was one cause of the spread of the decentralized and democratic Baptist faith among the slaves. At the same time, the visible rite of baptism appealed strongly to their mystic temperament. To-day the Baptist Church is still largest in membership among Negroes, and has a million and a half communicants. Next in popularity came the churches organized in connection with the white neighboring churches, chiefly Baptist and Methodist, with a few Episcopalian and others. The Methodists still form the second greatest denomination, with nearly a million members. The faith of these two leading denominations was more suited to the slave church from the prominence they gave to religious feeling and fervor. The Negro membership in other denominations has always been small and relatively unimportant, although the Episcopalians and Presbyterians are gaining among the more intelligent classes to-day, and the Catholic Church is making headway in certain sections. After Emancipation, and still earlier in the North, the Negro churches largely severed such affiliations as they had had with the white churches, either by choice or by compulsion. The Baptist churches became independent, but the Methodists were compelled early to unite for purposes of episcopal government. This gave rise to the great African Methodist Church, the greatest Negro organization in the world, to the Zion Church and the Colored Methodist, and to the black conferences and churches in this and other denominations.
The second fact noted, namely, that the Negro church antedates the Negro home, leads to an explanation of much that is paradoxical in this communistic institution and in the morals of its members. But especially it leads us to regard this institution as peculiarly the expression of the inner ethical life of a people in a sense seldom true elsewhere. Let us turn, then, from the outer physical development of the church to the more important inner ethical life of the people who compose it. The Negro has already been pointed out many times as a religious animal,—a being of that deep emotional nature which turns instinctively toward the supernatural. Endowed with a rich tropical imagination and a keen, delicate appreciation of Nature, the transplanted African lived in a world animate with gods and devils, elves and witches; full of strange influences,—of Good to be implored, of Evil to be propitiated. Slavery, then, was to him the dark triumph of Evil over him. All the hateful powers of the Under-world were striving against him, and a spirit of revolt and revenge filled his heart. He called up all the resources of heathenism to aid,—exorcism and witch-craft, the mysterious Obi worship with its barbarious rites, spells, and blood-sacrifice even, now and then, of human victims. Weird midnight orgies and mystic conjurations were invoked, the witch-woman and the voodoo-priest became the centre of Negro group life, and that vein of vague superstition which characterizes the unlettered Negro even to-day was deepened and strengthened.