Black Rural Churches Case Study

Black religion was no longer regarded as exemplary or special. During a time of growing segregation and violence, some black leaders attempted to counter this perspective seen by whites by embracing the romantic racialist notions that “blacks possessed peculiar gifts.” These gifts being directly connected to the importance of black churches in a time of direct exclusion of blacks from other pieces of society.

Butler delves into the complexity, intricacy, and lengthy explanation of the Black church’s social construct within the black Pentecostal religion that established both an order and a tone for its female congregants. The Butler review chronicled one sect of the black church giving its attention to the upward mobility of leadership for the women of color within the Church of God in Christ (COGIC). Albeit, the black religious institution is a broad and differentiated one, its tenets are fluid in details and calls for this examination, which looks at the outcomes of the reformations that were made through this movement that burgeoned in early 1896, where

Sernett, Milton C. Bound for the Promised Land: African American Religion and the Great Migration. Durham, N.C.: Duke University Press Books, 1997. Explores the role of the Great Migration in transforming black churches into centers for social activism.

In the middle of her struggle, Moody offers insights and correctives to some common interpretations of down south black involvement. They believed that since the black churches were focal points of the community’s beliefs and social groups that they were also in the front position during the first occurrence of racial discrimination. Although, for Moody’s experience, this was not true, well at least in Centreville and the rest of Wilkinson

Again, in the rural south, but in the urban north as well, religion and closeness to God was evident in describing the social structural factors of spirituality. Closeness to God was there, however, the informants did not necessarily have an affiliation to any particular church. Most of the discussion was centered around a belief in God. (Marjorie Morgan, 1996) The personal closeness to God is expressed significantly in the south. Comments such as “I just started talkin to God about it” , “God takes care of people” and “Don’t want anything to control me except Jesus”. Although not as openly expressed in the urban north, most of the discussions relating to social structural factors did center around their belief in God. This closeness and spirituality allowed the African American women in both geographical areas to face life with calmness. (Marjorie Morgan, 1996)

Historically, spirituality has played an important role in the lives of African Americans. Religion and spirituality has saturated various areas of African American life and its roots can be traced into different areas of life whether directly or indirectly, some form of religion or spirituality can be found in the cultural fabric of African Americans ( ). During slavery, slaves relied upon their faith to withstand the trials and tribulations of the times often using old Negro spirituals to communicate directions and codes on how to get toward freedom (citation). During the civil rights era where the Black church was a platform for social change, there was a frequent use of the church to spread the word of the civil rights agenda from the pulpit (Battle, 2006). African American families

Richard Allen started the African Methodist-Episcopal church in a response to the treatment of black congregants in white churches (Gates, 2014). For instance, Richard Allen was invited to preach at a white church, but he noticed that the Black congregants were unable to sit in the same pews with the White congregants (Gates, 2014). As a result of this Allen with some friends staged Americas first sit in by going into a White church and sitting in the “white” congregants pews to pray (Gates, 2014). The white preachers approached Allen and his friends and told them that they could not sit and that area and that they needed to leave the church (Gates, 2014). On account of this Allen started the African American Episcopal Church in Philadelphia,

Often, pastors think within the four walls of the church, and rightfully so, when they look at their ministry. However, getting involved in community events, i.e., city commission meetings, business leaders, local stores, and business, etc., are important to change the culture around the church. Trull and Carter

This study keys in on the plight of African American churches with startling statements of their experiences in contrast to other cultures. The study expounds on all of the issues that have meaning such as

African-American churches have been a safeguard in the black community and a refuge from the outside and the cruel world. In the book written by Richard Wright, 12 Million Black Voices, (Wright) Richard statement paraphrased, “only within the walls of our churches that we can be totally ourselves, and maintain a sense of our personalities in relation to the total world in which we live.”

"The Black Church provides opportunities for support, leadership, social status, education, cultural affirmation, and political action" (McAuliffe, 2013, p.134). On the contrary, ministers still, till this day serves as counselors spirituality and community-based, especially in the

This book is not just interesting and insightful, it is appealing and practical. Anyabwile personal experience sufficiently encapsulates his message. Reviving the Black Church invites the reader to rethink the place of the bible, leadership, preaching, and discipleship as well as world missions. The two strengths include the value of a bible-centered church which will sustain the life of the church. In addition, how expository

In considering the subject of the role of the African American Church leadership, the question that comes to mind is. What is leadership? “Leadership deals with serving others, which empower them to become what God desires them to be.” Leadership functions as the procedures for assisting a congregation to embody the gospel of Jesus Christ. The church stands in serious need of unique leadership role models. Robert M. Franklin in “Crisis in the Village” points to the seductive hazard of the prosperity movement. He demonstrates how the “god of greed” and the “god of entrepreneurial ship” have replaced the good news regarding Jesus Christ. Consequently, leaders experience crises of integrity, compromising their churches and breeding skepticism

Hillcrest Baptist Church is a body of believers located in a small mid-west city that has experienced double-digit growth for the past nine years. Over the course of the last forty-two years, God has allowed only three senior pastors to serve. The longevity of the pastorates contributes to the strong lay leadership and positive community reputation. On the surface, Hillcrest appears very healthy. A survey of the average congregants would record this overall disposition. Numerical growth and vibrant services contribute to the attitude of satisfaction. Contrariwise, the systems and structure of the organization pose a serious threat to the continuation of expansion and vitality.

First, ethnic diversity is on the rise in American churches today, and it has been for some time. According to Duke University, “the percentage of people attending congregations in which no ethnic group constitutes at least 80% of the regular attendees increased from 15% in 1998 to 20% in 2012” (Chaves and Eagle 20). Furthermore, the trend shows a slight acceleration (Chaves and Eagle 20). The next study is due in 2018, and one could extrapolate that the trend will continue. Additionally, the Duke Study attributes the increasing diversity to immigration developments, increased interracial marriage, and increased educational attainment among African Americans (Chaves and Eagle 21). Furthermore, it is fitting that this trend illustrates God’s