Black Congregations Research Articles

A Place for Authentic Spirit

One of the places where there is an assumed manifestation of the Beloved Community is the Black church. However, church hurt is a phenomenon that has plagued the Black community. Marginalization, isolation, and even the adoption of a “don’t ask, don’t tell” attitude have been inferred habits and practices for Black congregants whose sexual lifestyle, mental stability, or sexual or emotional trauma may not fit neatly into the church doctrine. The inability to fit neatly within the doctrinal norms leaves many members of the Black community feeling abandoned spiritually and in a desperate search for belonging and acceptance. Using Black liberation theology, womanist thought, autoethnography, and Afrocentricity as a metatheory, this article seeks to discuss the impact of liberationist ideology and womanist ethics within the practices of an Afrocentric rite of passage community based in Atlanta, Georgia, with a satellite branch in New York, New York.

The legacy of the Black Church: older African Americans’ religiousness

ABSTRACTThe pronounced ways religion manifests itself in African-American attitudes, beliefs, and behavior remains one of the most fascinating areas of social gerontology and the sociology of religion. Using Lincoln and Mamiya’s discussion of the Black Church, we theorize that African Americans’ worship and faith become full-bodied whether individuals are affiliated with black congregations or not. Embodiment of the ‘black sacred cosmos’ moves African Americans to a shared worldview that transcends immediate affiliation with a church. Older adults (N = 357) were interviewed in their homes. Most participants (N = 286) were selected from a random sample of the community-based elders in a Northeastern city. “Snowball” sampling recruited 71 additional African American elders. Ages range from 60 to 101 with a mean of 74.1. African-Americans participating in black churches show only somewhat greater faith involvement than African-Americans in other churches when compared directly to one another. Regression analyses show religious involvement transcends African Americans’ church affiliation. African Americans’ worldview is a deeply rooted collective double-consciousness that can be inculcated and maintained outside black church congregations. Active affiliation with a black church seems to only slightly intensify the strength of older black people’s worship practices and faith.

English as a medium of worship: The experiences of the congregants of a Pentecostal charismatic church in Soweto

This study examines the experiences of the congregants of a Pentecostal charismatic church (PCC) in Soweto regarding the use of English for communication. This particular church is peculiar in that English is its predominant language of religion. This is in stark contrast to many mainline churches (such as the Anglican, Lutheran and Roman Catholic churches) that use indigenous African languages (IALs) in most, if not entire, presentation of church services for black congregants. The curiosity then arises concerning the reasons for the predominant use of English during services in PCCs. The objectives of this study were to find out the general views of black congregants about the English language, how this view may impact on the congregants’ view of the use of English within the context of the service and what their preferences about language use in the sermon are, and why. The findings suggest that the congregants view English positively and are receptive to its use in the service, particularly for conducting sermons. In addition, English is seen as an all-inclusive language but notably, not as a language of identity. Based on these findings, strategies for accommodating the diverse language concerns of the congregation were espoused.

Let the Children March by Monica Clark-Robinson

Reviewed by: Let the Children March by Monica Clark-Robinson Elizabeth Bush Clark-Robinson, Monica Let the Children March; illus. by Frank Morrison. Houghton Mifflin Harcourt, 2018 [34p] Trade ed. ISBN 978-0-544-70452-7 $17.99 E-book ed. ISBN 978-1-328-46648-8 $17.99 Reviewed from galleys R 6-9 yrs For the unnamed little girl narrating this picture book account, racial discrimination in 1963 Birmingham, Alabama is immediate and personal. She can't share the playground, school, or drinking fountains with white kids. When Dr. King comes to speak at her church and rally the black congregation for a march, the adults express their reservations: there are mouths to feed, and nobody can afford to be fired from their jobs. The kids recognize their stake in the cause and so, with no jobs to lose, they willingly set their own feet to the march and even to face jail time. Jail turns out to be just one of the threats, as water cannons and police dogs assault the child protestors. The text is taut and clear, making its greatest impact through its simple, even understated, specifics. The children's determination is ably captured in Morrison's expressive and individuated cast, and in the photographs that share space with quotation sources and bibliography in the end matter. A well-designed endpaper timeline of children holding signage of events from 1963 through 1965 effectively ushers the audience into and beyond the march, and this would make an effective complement to Levinson's more biographically focused The Youngest Marcher (BCCB 2/17). EB Copyright © 2017 The Board of Trustees of the University of Illinois

Reverse Mission and the Establishment of Redeemed Christian Church (RCCG) in Canada

This article examines the transplantation from Nigeria to Canada of the Redeemed Christian Church of God (RCCG). It argues that the concept of reverse mission, an increasingly popular view held by some scholars and church leaders that churches from Africa, South America and Asia are now re-evangelizing the secular Western world, is but rhetoric and a myth that does not describe the true nature of the church's activities in Canada. Statistics has showed that there is a decline in church attendance in the Western world including Canada, however, this research establish that RCCG parishes in Canada are far from being successful with regards to their purported efforts to arrest this through a reverse mission. Instead of winning new souls for Christ among the secularized Canadians, the RCCG is only actively serving its predominantly black congregation. The two largest parishes of the church in Canada were used as a case study to determine that the reverse flow or reverse mission is not successful as some have wrongly assumed.

Multidimensional Perspectives on the Faith and Giving of Youth and Emerging Adults

This volume includes eight studies of faith and giving for youth and emerging adults. Combined,we find organizational, cultural, institutional, educational, informal, familial, and developmentalinfluences on the shape and contours of youth and emerging adult faith and giving. These studiesprovide some challenges to popular interpretations of Millennials, and to the ways researchers typicallystudy religiosity and charitable giving. Accounting for the greater demographic and cultural diversityof Millennials may require changes to interpretations of young people by religious and spiritualleaders, parents, and scholars.

Congregational Composition and Explanations for Racial Inequality Among Black Religious Affiliates.

Prior research suggests that congregational characteristics are associated with the racial attitudes of Black churchgoers. This study examines the relationship between congregational diversity and beliefs about the Black/White socioeconomic gap among Black religious adherents. Drawing upon pooled data from the General Social Survey and the National Congregations Study, we fit binary logistic regression models to estimate the association between congregational size and the explanations of Black/White economic inequality among Black religious adherents. Findings from our study reveal that congregational diversity is one factor that accounts for intragroup differences in racial attitudes among Black religious affiliates. Relative to Blacks that attend religious services in overwhelmingly Black congregations, Blacks that attend religious services in congregations that are overwhelmingly White and are overwhelmingly comprised of non-Black racial/ethnic minorities are significantly less likely to attribute Black/White socioeconomic gaps to structural factors. Our study demonstrates that congregational diversity is a source of intragroup variation in racial attitudes among Black religious affiliates, which may attenuate the ability of such congregations to bridge racial divisions.

Waar is die gereformeerde lidmate dan?

This article discusses the numbers of church members within the reformed main stream churches as researched during the past decade, while focusing on the disappearance process of white members as researched within sample congregations of the RCSA, as well as the absence of growing numbers among black congregations amid the huge South African population growth. To identify trends, the most recent available information regarding the activity of evangelising in congregations, the terminating of membership and whether members leave or arrive with of without testimony, were researched. Reasons are given why numbers increased in a few congregations. These congregations are thus not part of the declining trend in the traditional white congregations, and also not part of the not-growing, stagnated traditional black RCSA-congregations. The literature study, as well as the qualitative and quantitative approach, provides useful information and valuable insights in the recent tendencies regarding the eccleciastical survival battle.

To Educate, Equip, and Empower: Black Church Sponsorship of Tutoring or Literary Programs

The Black Church has a long history of sponsoring youth educational programs. Yet Black students continue to lag behind their White counterparts in academic outcomes. This research note examines; (1) sponsorship of tutoring or literacy programs based on a national sample of 1,863 Black churches across seven denominations and (2) the forms of congregational cultural capital that influence such efforts. Results show denominational differences. Moreover, larger churches as well as those with formally educated leaders and members are more likely to sponsor tutorial or literacy programs. Churches that provide religious and religious-education programs, include gospel rap music during worship, and strive to increase members’ awareness of racial, social, and political issues are also more likely to sponsor these programs. Lastly, although the influence of spiritual dictates varies, churches that more frequently expose members to sermons about personal spiritual growth are also more apt to offer these youth educational programs. Best practices are provided to identify and harness the various forms of church capital found in Black congregations to improve educational outcomes for Black students.

The African Supplement: Religion, Race, and Corporate Law in Early National America

In unexpected ways, corporate law in the early Republic provided African Americans in religious institutions with rights that they were denied in other venues. As black congregants developed legal expertise, they built powerful and long-lasting churches. Yet these rights were fragile, as the legal rules governing such institutions also sustained dissent and fracture. Bethel African Methodist Episcopal Church was incorporated in Philadelphia in 1796, setting the stage for subsequent battles over legal and spiritual autonomy for black congregations. Such struggles were conducted through legal means. During the two decades following its incorporation, Bethel’s leaders ever more powerfully defended their church against attempts by the central Methodist Church to assert control. In an era when increasing racism and aggression imperiled free blacks, church corporations were uniquely empowered to protect African American religious institutions. Repeated encounters with law produced both victory (over the white Methodist denomination, which was forced to recognize Bethel’s independence) and defeat (at the hands of breakaway Bethel members, who founded another church nearby and who successfully sued Bethel leaders for theft and trespass). The resulting plurality belies a unitary “black church,” even as it serves as evidence of great resilience and creativity.

Obstacles and Options to Faith-Based HIV Service Delivery to Low-Income Inner City Residents

The growing presence of HIV in urban communities with sizable Black commuter congregations demands that social service providers understand niche opportunities for faith-based HIV service delivery. Focus groups were conducted with 16 clergy serving commuter congregations about the feasibility of faith-based HIV service delivery to low-income residents. Using thematic analysis, four major themes emerged: (a) Clergy see the need, but are not sure how to proceed; (b) prioritized sin; (c) push-back; and (d) niche ministries. These findings contribute new knowledge to our understanding of how Black churches with commuter congregations can respond to HIV service needs of low-income residents. Findings from this study suggest that commuter congregations are less likely to support HIV-related activities. Implications for future interventions are discussed.

To Welcome or Affirm: Black Clergy Views About Homosexuality, Inclusivity, and Church Leadership

When the subject of the Black Church and homosexuality is broached, research often focuses on homophobia and correlates with HIV/AIDS. Fewer studies examine other problematic issues germane to gay and lesbian involvement in Black congregations. In this analysis, Black clergy dialogue during focus groups about inclusivity and church leadership by gays and lesbians. Informed by Cultural Theory, of equal interest is whether discourses are influenced by Black Church cultural tools, as well as cultural dynamics, from the broader Black community. As anticipated, findings suggest the tendency for clergy to promote welcoming church spaces, but to be reticent about affirming homosexuality as an acceptable lifestyle. Furthermore, although clergy are generally supportive of involvement by closeted gays and lesbians as lay leaders, most do not support their involvement in the clergy, particularly as pastors. However, views vary based on denomination and gender, and are informed by Black Church cultural components such as scripture and the call-and-response tradition.

Faith-Based HIV Prevention and Counseling Programs: Findings from the Cincinnati Census of Religious Congregations

Congregations are well positioned to address HIV in their communities, but their response to HIV has been mixed. An emerging literature describes HIV programming in urban, predominantly black congregations, but population-based data remain limited. This study examined the levels of HIV prevention and counseling programs and associated factors (e.g., religious, organizational) by using data from a phone census of congregations in the Greater Cincinnati area (N = 447). Over 10 % of congregations (36 % of Black Protestant and 5-18 % of other types of congregations) offered HIV education/prevention alone or in combination with counseling or with counseling and testing. Path analysis results showed notable significant (p < 0.05) total effects of theology-polity on HIV prevention/counseling programs, but these effects were fully mediated by other factors, including other community work and racial composition. The levels of HIV programming in this study were high by national standards, but further outreach is needed in high-risk African American communities.

Black Church Giving

Church giving is an understudied phenomenon; queries on Black Church giving are even rarer. In response to the latter dynamic, levels of tithing, income, and mission donations are examined based on a national sample of 1,601 Black churches across seven denominations using linear and ordered logit modeling. Findings show minimal ideological and programmatic effects. However, denominational differences suggest that Black congregations affiliated with the Church of God in Christ have higher relative percentages of tithers and those associated with the Presbyterian and United Methodist faiths have the lowest rates as compared with their Baptist peers. Moreover, African Methodist Episcopal Zion, Presbyterian, and United Methodist churches are more likely to have higher church incomes and mission giving than Baptists. Thus, although Baptists tend to generally have higher rates of church tithers, this pattern does not translate to higher church incomes or mission donations. As expected, church size and formally educated memberships positively influence giving patterns. Results provide important insights into the Black Church economic ethic.

Pastoral misconduct: the American black church examined

In the past, clergy malfeasance was mentioned only in passing by group members or adherents. The subject was invisible and those who studied it were often stigmatized as hostile to religion itself. Today clergy misconduct is acknowledged as a social problem with growing conceptual and theoretical implications. In Pastoral Misconduct, Anson Shupe and Janelle M. Eliasson-Nannini argue that the history and traditions of black pastoral leadership, coupled with the close identity of many black congregants with their pastor, congregation, and racial subculture, creates opportunity structures that facilitate predatory behavior. Familiarity and mutual identity frequently leads victims to drop their normal levels of wariness. Major denominations and minor sects have been studied, but this unique study by Shupe and Eliasson-Nannini pursues nuances of pastoral bad behavior in a new context. This book is not a tabloid treatment of the American black church. In fact, the black church becomes the vehicle for a major new sociological development: a theory of clergy misconduct in any minority religion.

Shepherding a Flock of Different Fleece: A Historical and Social Analysis of the Unique Attributes of the African American Pastoral Caregiver

Scholars researching and writing on the roles of pastor-caregivers in predominantly black congregations have done so using models originally designed to examine the roles of pastor-caregivers in primarily white churches. This study offers a revised model based on the historical development and present reality of black churches that more closely matches the historical and present roles of the black pastor who can trace his or her roots back to African spiritual traditions.

Church Property Disputes, Religious Freedom, and the Ordeal of African Methodists in Antebellum St. Louis:Farrar v. Finney(1855)

In October 1846, the men and women of the African Methodist Episcopal Church in St. Louis (African Church) met to consider whether they would remain with the Methodist Episcopal Church (MEC) or align with the recently-formed Methodist Episcopal Church, South (MECS). Two years earlier, in 1844, amid growing conflict over the question of slavery within the national Methodist Church, its General Conference had adopted a Plan of Separation that provided for the withdrawal of the southern Methodists and the creation of their own ecclesiastical government. The Plan provided that each Border State congregation would have the right to determine for itself by a vote of the majority with which of the two churches it would affiliate.After the southern conferences had organized the new MECS in May 1845, the trustees of the all-white Fourth Street Methodist Church (Fourth Street Church), whose quarterly conference exercised nominal authority over the African Church, informed the black congregants that they could retain their house of worship only if they voted to join the southern Methodists. Throwing caution to the wind, and putting at risk a decade-and-a-half of patient efforts to achieve formal congregational independence within the Methodist Church, the black congregants voted decisively, by a 110 to 7 margin, to remain affiliated with the Northern Conference.

Delving Deeper into Diversity and PR

Diversity matters are of growing interest to PR researchers and practitioners. This study contributes to this growing literature by exploring the intersection of race and religion. This exploratory study combined quantitative and qualitative methods to identify a real-world example of a fully functioning society (Heath, 2006). To date, limited research has tried to apply Heath's normative public relations theory to practice. This project developed a public relations case study of two large Black congregations—one in Houston and one in San Francisco. Results suggested a fully functioning society was more than an abstract construct. Content analysis of the church websites provided ample evidence that they fit theory attributes. Further analysis showed that church motives for ministry, interactions with others in the community, and symmetrical approach to outreach indicated that a fully functioning society could be a positive reality. Ways that faith groups in general and minority faith groups specifically manage relationships with internal and external publics remain an understudied area of public relations scholarship. Analysis of how Black churches approach community outreach has potential for informing public relations practice and providing insights for theory building.

Black Churches and HIV/AIDS: Factors Influencing Congregations’ Responsiveness to Social Issues

The ambivalent response of many black churches to current social issues has caused some scholars to question the centrality of black churches within African-American communities. Using a nationally representative sample of black congregations, this study engages the debate about the institutional centrality of black churches by focusing on their response to HIV/AIDS. Although many congregational studies treat black churches as a monolithic whole, this analysis identifies heterogeneity among black churches that shapes their responsiveness to social issues. Contrary to prior claims, a congregation's liberal-conservative ideological orientation does not significantly affect its likelihood of having an HIV/AIDS program. Beyond assessing churches’ internal characteristics, this study uses institutional theory to analyze churches as open systems that can be influenced by their surrounding environment. It demonstrates that externally engaged congregations are significantly more likely to have a program. These results indicate that black churches maintain institutional centrality by engaging their external environment.

For Where Two or Three (Thousand) Are Gathered in My Name! A Cultural History and Ethical Analysis of African American Megachurches

African American megachurches are part of a larger trend in American Protestantism reflecting the ecclesial shifts that have taken place in America during the final quarter of the previous century. There are, however, historical and religious distinctions that differentiate African American congregations from this broader, largely evangelical phenomenon. The purpose of this article, then, is to introduce and analyze African American megachurches in such a way that they are historically situated, racially located, and ecclesiastically differentiated. This article addresses the precipitous rise of black megachurch congregations in the late twentieth and twenty-first centuries and ethically examines shared institutional and ideational values. And it argues that the professional identity, mass culture compatibility, and theological creativity that broadly define black megachurches represent creative fusions and internal tensions that pose ethical challenges to their congregational missions.