Triflin Triplicity
A Practical Theology for Black Churches catered toward the 18-40 year Old Black Intellectual
Justin Lester
Senior Seminar Project
Vanderbilt Divinity School
Fall 2014
Abstract
Ministry to the Black person in this world's current climate cannot continue to perpetuate the same systems and mindsets that are present. Notably, ministry to the Black Young Adult plummets directly to hip-hip culture and music. A rap song, a quick lyric in a sermon, or better yet something that rhymes which resembles a top 100 song, peaks the worldly driven ear of the listener. It toes the thin line between being in the world and not being of the world. Too often the response to any change is a retort full of traditionalism summed up in the seven most deadly words of the church, "this is how we always do it." The social and political role of the Black church is present and possible, yet it is perpetually untapped. Too often Black churches depart from events leaving opportunities on the table calling for a "next time." The purpose of this writing is to prayerfully assist in uncovering and establishing a practical theological praxis for the Black Intellectual (age 18-40), for the Black Church universal, untapped potential that will take advantage of opportunities to kingdom building. This orthopraxy is, "Triflin Triplicity," building upon W.E.B. Dubois " Double Consciousness.”
Introduction
And I sought for anyone among them who would repair the wall and stand in the breach before me on behalf of the land, so that I would not destroy it, but I found no one.
-Ezekiel 22:30
“Our Theology must emerge consciously from an investigation of the socio-religious experience of black people as that experience is reflected in black stories of God's dealings with Black people in the struggle of freedom."
-James Cone[1]
It’ s 2006.
Hip-Hop Rapper Yung Joc had a beautifully orchestrated song with the lyric, "Meet me at the trap, it's going down." His lyrical genius transcended not only the charts, but for my church at the time, the pulpit. This vocal performance of this song became the end goal of car washes and rummage sales imploring parents to empty their pocket books on the pulpit floor.The Assistant Pastor would stand in the pulpit and pour into the hearts and ears of the listeners, "Meet me at the Church, it's going down." With robes swaying and base beating, the congregation stood with ecstatic grins on their faces because this meant we as a youth ministry accomplished our intentions from the outset! Money was raised; a rap song was sung and the youth were at the forefront of the church's ministry.
I was a 19-year-old college student at a prestigious university in my hometown. I was a newly declared Theology and Public Relations double major. I was an honor roll student whose exposure to rap music was very limited. My enjoyment to "meet me at the trap, it's going down" stayed in my vehicle. I had a serious problem with hearing that in the pulpit. As I glanced around the room noticing the gyrations of the membership, I felt alone and isolated. Why did this part or worship seem to dragoon my worship and kick me out of the room? Why could I not enjoy this part of the service? Is it actually ok to meet a person at the church? Does it go down? Where is Jesus in this?
As a young adult in the Black Church, too often ministry to the Black Young Adult plummets directly to hip-hip culture and music. A rap song, a quick lyric in a sermon, or better yet something that rhymes which resembles a top 100 song, peaks the worldly driven ear of the listener. It toes the thin line between being in the world and not being of the world. As I grew up, this became the way churches related to their young adults, and still do. I have been apart of that very system that caters to soothing the ear of the listener instead of assisting in the formation of the heart of who they are.This is why my preaching and teaching has been and remains to be so intentional to reach the center of a person. This intentionality goes beyond what tickles the listners’ fancy to what tears at the tension of living a Christ-like life in a Christ-scared world.
Fast-forward to 2014 in the office of my collegiate Pastor. As I am preparing to preach the annual youth day for my pastor, he looks at me, and we have a conversation that re-agitated an itch that I long covered with loud whooping in my self-proclaimed prophetic ministry. Following laughter, my Pastor leaned back and crossed his legs.
Pastor - Son, how can I keep myself, and the type of worship that (this church) has been accustomed to, but reach your generation and beyond? (Pause) I am not scared of the members leaving; I am afraid that particular group does not feel as apart of the ministry as they could be."
Me – Have you looked at your worship?
Pastor - I know it is more than just a praise and worship team.
Both – Awkward laughter. [2]
For me, I did not have an answer. For Pastor, his honesty was all too transparent. He addressed an issue that I believe is at the core of a number of Black Baptist churches that seek to hold on to tradition and stay culturally germane. His inquisition etched at my soul; it was the reason why I initially pursued elite theological education and asked myself this question, how can I be the strongest prophetic voice to the people God has called me to?
This research attempts to answer that question for my pastor and my personal call. How can we minister to the Black intellectual without falling directly into the potholes of culture in order to appease their ears without tearing at one's heart? I believe this is accomplished through engagement with culture, church and the history of Black peoples. Through confrontation of assumptions and expectations placed on the church, this suggestion breaks through a glass ceiling on many Black Churches into the possibility through God for the Glory and kingdom of God, even if it requires a rap song. It is doing what Ezekiel was seeking for, individuals who will stand in the gap and build walls. Taking the particularity of life’s stories and apply it to the universality of God. The Black church has not allowed for the movement of culture in her structure. In an on-demand culture, we are still pushing people to attend VHS worship. While we as churches may offer excellent cartoons, we need to minister to individuals who find their God on Netflix. Triflin Triplicity attempts to break that tension, rework and rewire thinking patterns when it comes to working in the church through defining what's worthy and worthwhile. Ultimately, the purpose of worship is in preparation for Jesus Christ. Therefore, meet me at the church, let’s think, “Triflin’Triplicitious” thinking that is.
Literature Review
This research is aimed at looking at the ever-growing Black middle class individuals who are attending colleges, gaining entrance into large businesses and possess voices that are often silenced because their "Blackness" has been called into question. There has to be a way to utilize forms of media, the tools of culture without compromising the way the gospel is shared to certain avenues. By no means is this work created to ostracize certain sects of Black culture by catering the research to the Black intellectual. It does fill the void of Practical Theological research beyond socioeconomic and sexuality sects of Black culture.
Walter Fluker suggested that the Black Church's life and practice should be looked at historically, politically and theologically without compromising the message of the church. Fluker’s suggestion occurs through the deconstruction of the church's message, reconstruction through liberation models in order to construct a praxis that can be applied to the Black Church.[3] By no means is the intention of this work to tear down the Black church or culture, but it seeks to understand opportunities of ministry that can be taken advantage of for the growth of the larger kingdom of God. The surveys conducted will reveal information and continue to flesh out the praxis of Black churches to millennial and post-millennial Black Intellectuals. This will be accomplished through a literature review uncovering all of the systems at play in the Black Church, technology, and practical theology. Secondly, discussing "Triflin' Triplicity" and its meaning followed by a thorough discussion of this particular ethnographic research. Lastly, conclude with findings and a deep discussion on where this will lead ministry. The ultimate intention of Triflin’ Triplicity is to gather membership as they live in the reality of God.
The Black Church Universal
In the New Testament’s view of the church, it is described as an organism that God made and established which has leaders, but most of all, was purchased with the Blood of Christ.[4] As the church was purchased with the blood of Christ, the congregation of faith believers becomes the "Body of Christ." This representation becomes the figurative bridge between the natural realm of the world and the spiritual realm of the Divine. This God, worshiped in community, establishes solidarity among the Black in and outside of the worship moments. The Black church in general contributes actively to the daily life of the member and their personal and spiritual development. Inclusion and change have been something rooted in the history of the Black church; such change has contributed significantly to the evolution of the Black person in the church. This section will outline why the church is important, where the intersection occurs and, how over time change and happened yet nothing has changed.
The Black church has a rich history, and it often sets the stage for the daily life of the Black. The Church offers institutional settings and regular opportunities for social intercourse between persons of like minds and similar values."[5] These values range from social integration, divine interaction, and existential certainty as the prime reasons Black people attend worship. Engagement on a regular basis sets the standard for social interaction and reinforces the larger community’s beliefs. Attendance at a local church allows social interaction and promotes fundamental norms regarding health behaviors, interpersonal and familiar relationships, and business dealings and facilitates well-being.[6] Indeed, since the church reinforces belief systems, the self-understanding of the church requires them to be present to deal with the family by equipping and empowering them through the Gospel. M. Shawn Copeland in her work Enfleshing Freedom suggested that solidarity with the Black body and theology presents a discernible structure with cognitive, affective, effective, constitutive and communicative dimensions.[7] When the totality of the Black person is emphasized, the church can achieve work with full theological anthropology.[8] Out of the suffering of the Black person has accumulated a history of Black bodies that have been brutalized, chiefly the body of Jesus Christ. Therefore, the goal of the church has been to connect the Church to the body of Christ. Creating a melting pot for the Blacks agreed with the claim of Dale Andrews for the church to be a proactive space for personality development and human relations.[9] A refuge for a safe place for discussion, empowerment and knowledge distribution becomes a strong way of delivering to members of the Black church.
It is impossible to speak of an Black hermeneutic without any mention of liberation. Black Liberation Theology to be liberative theology has to wrestle with the ugliness of Black History. Because of marginalization, the Black history has been at the hands of oppressors; therefore Black Churches has to connect the ugliness of the truth of Blacks to the Truth of the Divine. James Cone in his work, God of the Oppressed wrote, "(There can be) no Black Theology, which does not take the black experience as a source for its starting point."[10] It is the experience of the black person that gives importance of the black church universal. Cone suggested that it was because of the struggle for freedom and embedded history of oppressive use of scripture that experience has so much power in Black theology. In essence, a black person would not be a liberated black person without struggle and experiences.[11] These experiences move from just secular to sacred because it uses (regardless of the inconsistency) God or Jesus as the chief symbols of its hopes and dreams.[12] Struggling in pain, black people found hope in the God that allowed and sustained them in their experiences; in spite of scriptures problematic usage in light of these experiences. Instead of focusing on solely personal salvation and moral living, the Black church also places her focus on Black theology, successive social action, and institutional development. Dale Andrews more contemporary understanding of practical theology in the Black church suggested that Black Churches will move beyond descriptive treatments of the tradition and build upon methodological foundations set by the few forces struggling to give pedagogical form to the ministries and future development.[13]
Technology
Technology, especially the Internet and social networking, has opened a world of resources at the church. It has given forums of discussion for new Christians to discuss with others and form relationships with people; both saved and unsaved who may not attend their local church. This computer-mediated communication is what has been added to the way ministry is conducted. Because of the ease and simplicity of technology in communication, outreach has been affected in both a positive and negative way. Communication via the Internet often reaches levels referred to as hyper-personal communication: communication that is more intimate and sociable than that found in offline interactions. While they are not able to see each other, relationships can still be formed and fostered. Churches also exert effort onto stressing the impact relationships have with people in the church on their websites. In the article “Portraits of the future church: a rhetorical analysis of congregational websites” Lynne Baab sought to understand the way churches presented themselves on their websites to engage communities. She found that churches often portrayed family atmospheres and involvement among members, or always resembled more of what 21st century church members would find appealing to see.[14] They were art filled full of diversity. Mark Simpson believes that a multidimensional web presence for ministry is essential for the growth of any church or ministry. Websites such as YouTube, Facebook and Twitter are vital to outreach and ministry. It is different than it was ten years ago because it allows the pastor or ministry leaders to communicate quickly and consistently with the parishioners and keep them involved in the ministry. He wrote, "Simply having a ministry website is no longer enough to establish a web presence." He continued, "Today it is important to have a multidimensional approach that included not only an information network, but a social network as well."[15] The church has an obligation to be a significant role of the parishioner's lives. In order to reach people they not only need to grab the attention of people, but also show the visitor what they want to see about the church.
The negative impact of this engagement is articulated by Neuhaus when he stated, “Biblical scholars who are unable to give a clear account of how to read the bible as a text that teaches compelling truths.”[16] Churches end their worship at entertainment instead of concrete biblical truth. Technology has advanced where it has not become traditional; it is radical, and its use continually changes and motivates new ways of communicating leading to some interpretations that are not good for the church. Brent Waters suggested that because of the "secularism" in society, technological integration has moved the church from religious motivation to moral motivation. Preachers have constructed messages that give listeners moral motivation based upon their understanding of the truth instead of what the bible says. Therefore, pastors have worship to grow the membership, not to grow its members spiritually, creating the perpetual back door that releases more members instead of retaining disciples. Technology has only compounded the problem because it has let the church move into social networks, websites, and podcasting. "As a symbol, it is subject to interpretation…" He later continues, " Technology can be interpreted as a symbol of human arrogance which will result in environmental collapse and totalitarian regimes in a mad dash of materialistic greed."[17]In a sense, the church has become dependent on technology to grow their churches instead of doing what "church" is.
Compounding the issue of religion and media is the rapid change. Many ministries have haphazardly thrown together a ministry that incorporates technology and prays that God stands in the difference. Waters suggests an aggressive ministry insists that it as an understanding of truth and its use of technology does not outweigh the importance of the message.[18] Churches and ministries have almost used the method too much that the word has become secondary. The Internet and new media always rely on the interpretation of its reader. There is no hierarchy, dominant denomination or church. The church just does not have the power or wherewithal to distinguish between the work of Christ and the work of the local congregation.