The Black Church, as we've known it, is dead. The idea of this venerable institution as central to black life and as a repository for the social and moral conscience of the nation has all but disappeared.
The Black Church, as we’ve known it or imagined it, is dead. Of course, many African Americans still go to church. According to the PEW Research Center’s Forum on Religion and Public Life, 87 percent of African Americans identify with a religious group and 79 percent say that religion is very important in their lives. But the idea of this venerable institution as central to black life and as a repository for the social and moral conscience of the nation has all but disappeared.
Several reasons immediately come to mind for this state of affairs. First, black churches have always been complicated spaces. Our traditional stories about them — as necessarily prophetic and progressive institutions — run up against the reality that all too often black churches and those who pastor them have been and continue to be quite conservative. Black televangelists who preach a prosperity gospel aren’t new. We need only remember Prophet Jones and Reverend Ike. Conservative black congregations have always been a part of the African American religious landscape. After all, the very existence of the Progressive Baptist Convention is tied up with a trenchant critique of the conservatism of the National Baptist Convention, USA. But our stories about black churches too often bury this conservative dimension of black Christian life.
Second, African American communities are much more differentiated. The idea of a black church standing at the center of all that takes place in a community has long since passed away. Instead, different areas of black life have become more distinct and specialized — flourishing outside of the bounds and gaze of black churches. I am not suggesting that black communities have become wholly secular; just that black religious institutions and beliefs stand alongside a number of other vibrant non-religious institutions and beliefs.
Moreover, we are witnessing an increase in the numbers of African Americans attending churches pastored by the likes of Joel Osteen, Rick Warren or Jentzen Franklin. These non-denominational congregations often “sound” a lot like black churches. Such a development, as Dr. Jonathan Walton reminded me, conjures up E. Franklin Frazier’s important line in The Negro Church in America: “In a word, the Negroes have been forced into competition with whites in most areas of social life and their church can no longer serve as a refuge within the American community.” And this goes for evangelical worship as well.
Thirdly, and this is the most important point, we have witnessed the routinization of black prophetic witness. Too often the prophetic energies of black churches are represented as something inherent to the institution, and we need only point to past deeds for evidence of this fact. Sentences like, “The black church has always stood for…” “The black church was our rock…” “Without the black church, we would have not…” In each instance, a backward glance defines the content of the church’s stance in the present — justifying its continued relevance and authorizing its voice. Its task, because it has become alienated from the moment in which it lives, is to make us venerate and conform to it.
But such a church loses it power. Memory becomes its currency. Its soul withers from neglect. The result is all too often church services and liturgies that entertain, but lack a spirit that transforms, and preachers who deign for followers instead of fellow travelers in God.
Black America stands at the precipice. African American unemployment is at its highest in 25 years. Thirty-five percent of our children live in poor families. Inadequate healthcare, rampant incarceration, home foreclosures, and a general sense of helplessness overwhelm many of our fellows. Of course, countless local black churches around the country are working diligently to address these problems.
The question becomes: what will be the role of prophetic black churches on the national stage under these conditions? Any church as an institution ought to call us to be our best selves — not to be slaves to doctrine or mere puppets for profit. Within its walls, our faith should be renewed and refreshed. We should be open to experiencing God’s revelation anew. But too often we are told that all has been said and done. Revelation is closed to us and we should only approximate the voices of old.
Or, we are invited to a Financial Empowerment Conference, Megafest, or some such gathering. Rare are those occasions when black churches mobilize in public and together to call attention to the pressing issues of our day. We see organization and protests against same-sex marriage and abortion; even billboards in Atlanta to make the anti-abortion case. But where are the press conferences and impassioned efforts around black children living in poverty, and commercials and organizing around jobs and healthcare reform? Bishop Charles E. Blake Sr., the presiding bishop of the Church of God in Christ, appears to be a lonely voice in the wilderness when he announced COGIC’s support of healthcare reform with the public option.
Prophetic energies are not an inherent part of black churches, but instances of men and women who grasp the fullness of meaning to be one with God. This can’t be passed down, but must be embraced in the moment in which one finds one’s feet. This ensures that prophetic energies can be expressed again and again.
The death of the black church as we have known it occasions an opportunity to breathe new life into what it means to be black and Christian. Black churches and preachers must find their prophetic voices in this momentous present. And in doing so, black churches will rise again and insist that we all assert ourselves on the national stage not as sycophants to a glorious past, but as witnesses to the ongoing revelation of God’s love in the here and now as we work on behalf of those who suffer most.