Occupy the Church

When the "Occupy Wall Street" movement began several weeks ago, there were many who were aloof to its mere existence. I was one of them. I saw the posts on Twitter and on Facebook. I saw it featured on local and national news reports but still had not paid enough attention to the revolution to learn about it. When one of my friends, who is very active in “Occupy Chicago”, expressed his concern that very few African-Americans were engaged in the movement at local and national levels, I had to come clean. Here I am: a PhD student engaged in social activism and completely ignorant to one of the greatest social movements of my time.

So I educated myself and began to see how vital “Occupy Wall Street” is to providing a voice to those who have been disproportionately affected by the current financial crisis. Those who have long since been ignored by corporate businessmen and policymakers were now at their front door demanding they be recognized. As I began to think about the beauty and potential of this movement, I jokingly said to my friend “You can occupy Wall Street. I’ll occupy the Church.”

But why not occupy the Church?

While that is a profound question, a more fundamental one to ask is “Where is Jesus in the midst of this current economic disaster?” Jesus was always engaging the poor; His ministry fundamentally served them. Before He left, He charged His disciples to continue the work He began. Continuing that work is more than a “weeping endures for a night” or “hold on until your change comes” sermon. According to the Bureau of Labor Statistics’ most recent report, the national unemployment rate is 9.1%. However, the unemployment rate for Hispanics is 11.3% and 16% for African-Americans. Continuing the work of Jesus is utilizing every resource available to alleviate the problems concerning “the least of these”. This is why we need to “Occupy the Church”.

When was the last time we experienced a movement that held the Church accountable to its mission of outreach and social justice? With the rate of unemployment climbing and the problems associated with that unemployment continuing to plague minority communities, it is time to demand accountability from our religious institutions. The mission of and mandate on the Christian church is to be like Christ. Those who followed Jesus, and those who did not, never ceased in soliciting assistance from them. And he gave it. His church is to do the same.

So what should “Occupy the Church” look like? While I would love to see every member of inner cities and rural communities journey to the nearest church and find ways to hold them accountable, I believe the movement should be both proactive and reactive. During “Occupy the Church”, there should be:

- A call to discontinue building and capital campaigns that do not meet emergent church safety needs and are not directly related with outreach. A family life center does not constitute outreach. Donating that money to families in jeopardy of foreclosure does. We can no longer afford to celebrate the wealth used to build new edifices when the communities that surround it are impoverished.

- An increase in the benevolence given by a church and the number of people who can receive it. Members are required to be “financially active” before they request financial assistance from some churches. Additionally, many can only request assistance once per calendar year. Given our nation’s current economic condition and the mission of Christ, this movement would see all people helped by God’s house.

- A collective and consistent rally of religious leaders demanding elected officials create opportunities that will return employment to minority communities. We can no longer afford for politicians to file into our sanctuaries to appeal for votes during election cycles but, once elected, use their vote in favor of policies that do not employ or sustain us.

- The critical engagement of young people, and the culture to which they subscribe, that will allow healthy conversation from which the Church can grow. As the Church seeks to fight against the injustices of the poor, it must take every advantage to gain warriors. The strongest voice is that of the youth. Productive conversation can both save a generation and propel a movement.

- An ethnically integrated approach to solving the issues surrounding poverty. The current economic crisis has impacted us all. However, African-American and Hispanic communities have always had less expendable income per household than their White counterparts. It is the responsibility of every Christian to aid their siblings. Inequality continues to polarize but, through authentic faith, we can unite and work effectively together.

“Occupy the Church” does not seek to dilute the importance of the “Occupy Wall Street” movement. It is necessary. However, what “Occupy the Church” will do is extend the reach and impact of the message to those who would be its greatest benefactors. “Occupy Wall Street” seeks to effect change on Main Street. “Occupy the Church” would have its greatest impact on Martin Luther King, Jr. Blvd. “Occupy Wall Street”, though impactful, will never raise questions most pertinent to us and seek to answer them. The issues “Occupy the Church” cannot ignore include:

- Almost half of African-American and Hispanic children live in poverty

- African-American women continue to lead the nation in new HIV/AIDS cases

- The fight against immigration continues to treat our brothers and sisters from across the borders in a way not intended by God

- Judicial sentencing continues to disproportionately affect African-American and Hispanic communities

This movement will not be easy. It will mean many who once had no accountability will be held accountable. It will cause those who profess to be Christ-like to actually become Christ-like. Most importantly, it will ensure that the message of Jesus remains accurate and effective in combating those social injustices that grieve our land. Who knows how long “Occupy Wall Street” will continue? But “Occupy the Church” should remain in effect until the Savior returns.

Weekly, I will raise an “Occupy the Church” issue for discussion on my blog, Selah and Amen: Righteous Critique. Additionally, I will appeal to religious leadership, at both local and national levels, to begin the dialogue in their congregations that will transform their communities. I encourage you to follow me on Twitter @CandiceBenbow and join the conversation #OccupyTheChurch.

©CMB, 2011

5 Ways to Increase Black Church Presence and Impact at HBCUs

The Fall is, indeed, an exciting time of year on any college campus- especially the HBCU. With Freshmen embracing new discovery, Seniors readying themselves for their next steps, and Homecoming festivities, the historically Black college environment creates endless opportunities for transformation and excitement. However, with the increasing incidents of campus violence and the recent deaths of promising students, at Florida A&M University and Bowie State University, many are beginning to question the ability of HBCUs to educate and protect Black America’s future pioneers.

It does not go unchallenged that Black colleges face challenges which seek to undermine its historical legacy and present impact in the global society. Fiscal irresponsibility, academic inconsistencies, customer service complaints, apathetic students and disconnected alumni continue to plague African-American institutions and cause negative perceptions in the community that are diametrically opposed to the missions of the colleges. As we seek find solutions to the complex issues our beloved institutions face, including the engagement of Black religious organizations, specifically the Black Church, is a necessary step.

Both nestled in the African-American community, the Black Church and the HBCU are sister institutions- supplying each other with leaders, thinkers and workers. The vast majority of Black religious leaders are graduates of HBCUs and members of Black Greek Letter Organizations. Black college faculty and staff serve as ushers, choir members, Sunday School teachers and trustees within their congregations. Essentially, the two are one and creating a more intentional relationship can be beneficial to both organizations. Going beyond the traditional “off campus” Black church campus ministry structure, here are five ways African-American congregations can increase their presence (and potential impact) on HBCU campuses:

Financial Assistance to the University

Building funds are just as necessary to HBCUs as they are to Black Churches. Congregations can create a giving campaign that directly benefits their local Black college. This can range from an annual fundraising event, creating an outreach fund to be collected during each service to a special 5th Sunday offering.

Financial Assistance to Students

Federal Aid does not always cover the financial expenses of Black college students. Most have to work full or part time jobs to offset costs, with little to no assistance from their families, who may also be experiencing economic distress. Allowing local students to receive church benevolence can satisfy an outstanding balance and purchase textbooks, food or computers. And a $30 Walmart gift card can go a long way.

“Adopt” a Residence Hall and/or Academic Building

Black churches in a city can be innovative, collaborating with each other to adopt residence halls and academic buildings. Hosting game and movie nights, as well as a variety of seminars, create a social outlet for students. Providing snacks, throughout the semester and during final exam periods, are a great way to show support and encouragement.

Black Church Week

Next to Homecoming, campus organization weeks are sacred times on the HBCU campus. With the introduction of new Greeks, free food and exciting programs, students work hard and look forward to the themed festivities. Black churches can host their own weeks with programming and activities that will appeal to the average student and advance the church’s mission of outreach. Be creative. Just don’t forget the free food!

Sunday Dinner

Whether one attends church services or not- Sunday dinners are a staple in the African-American community, unifying families and creating lasting memories. Black churches can cook or cater dinners for HBCU students to provide them with a much needed sense of home. Not making church attendance the requirement for eating shows the church is commitment to reaching all students, not just those who would participate in activities without incentives.

This does not mean that if Black churches had a greater presence on campus, what happened at Bowie State and FAMU would not have happened. Focused and increased presence does, however, have the ability to change an atmosphere and the people in it. Black churches and Black colleges owe it to each other to be more for each other. So much depends on it.

The Day Twitter Picked On The Pastor

A few days ago, Shaun King informed everyone of his intention to step down as pastor of Courageous Church in Atlanta, Georgia. For many, including myself, we saw it as a blow. Courageous represented a breath of fresh air in the American (especially Black) Church System. We were tired of church as usual and, from the outside looking in, Courageous seemed to give an alternative to that. I know I wasn’t alone when I saw Courageous being a national movement, with “churches” everywhere.

I didn’t know who Shaun King was until a few months ago. A friend of mine texted me about a young pastor going off on Twitter, calling another pastor a rapist. I read Shaun’s timeline and was livid, to say the least, and I told him as much. That’s not what we do. That’s not who we are. While I was glad a pastor in Atlanta was FINALLY speaking out about the sexual abuse against children in churches there, I didn’t think he handled it correctly or effectively. Unbeknownst to me, I had a few good friends attending Courageous and they called to tell me about their pastor and the church. Honestly, the more I learned about Shaun King, the more I liked him. He was quirky, he approached ministry in the most radical of ways and it seemed genuine.

But this post isn’t about Shaun King. It’s about the thinly veiled attempts by pastors today, through social mediums, to exalt themselves as true spiritual leaders while, at the same time, discrediting him and his thoughts. More importantly, it’s about how that’s doing absolutely nothing to advance the kingdom and Christ’s mission. In talking with a few of my friends in ministry, many advised me to not write this. One said “Those dudes are treacherous. Be careful.” The sad thing is he was wasn’t talking about mobsters; he was talking about pastors- men and women who lead spiritual and religious congregations. But let’s be honest: the celebrity strand of Black Christian leadership and their minions are cold and unfeeling. But growing up in Winston Salem, North Carolina and the Missionary Baptist Church taught me two things: how to fight in the spiritual and in the natural.

With that said, let’s go.

How does this work exactly? How do you publicly crucify a preacher using your Twitter timeline while privately soliciting sex (from men and women) through your direct messages? Yes #TwitterPastors, the email notifications of your direct messages are flying across the country faster than Airtran. Are they teaching this in seminary? Do they also teach you how to add to your Twitter followership daily while your church members are leaving in droves over your fiscal/spiritual/social/personal irresponsibility? Seriously; what are we doing here?

I said a few weeks ago that today’s Black pastor sees himself as a celebrity while yesterday’s saw himself as a servant. I caught flack for it then. I stand behind it even more today. It’s so very easy to bully from behind HootSuite, TweetDeck or UberSocial. There’s nothing revolutionary about tweeting a Scripture of “correction” from your iPad.

It amazes how vocal pastors are on Twitter today but were mute in regards to the continued sexual objectification of children at the hands of religious leadership a year ago.

I’m in awe how quickly pastors used Twitter to vilify anyone who spoke negatively against the late Pastor Zachery Tims just a few weeks ago but are doing the exact same thing to Shaun King today.

Fascinating, isn’t it, how people can find every Scripture under the sun to demonize someone else’s behavior but can’t find one that will cause them to shut up and work inwardly on themselves?

Is this that “move” and “flow” we’re always talking and tweeting about? Can I step out of it, then?

We can preach these sermons, on Sunday, about ignoring “man” and only listening to the voice of God and doing what He tells us to do but, on Tuesday, we’re using 140 character spaces to mock someone for doing just that. It’s pathetic. I don’t know the specifics of Shaun King’s departure from Courageous Church and I don’t believe what the majority of pastors are saying about it. What I do know is I admire anyone who’d rather freely give financial resources to members and the community than have a cap on the benevolence fund. I tip my hat to any pastor who sees radically changing the conditions of the impoverished as more than just “a string of community service projects”. I applaud anyone who recognizes, when his presence in a place hurts more than it helps, it’s time to go.

But I don’t know if God told Shaun to leave his post at Courageous and it’s not our place to use our personal leadership experiences to answer that. If God did tell him to leave, I am proud that He courageously walked further into His purpose. If He didn’t, God’s forgiveness and grace extends to him like it does us all. But what I do know, what I’m 100% sure of, is that God didn’t tell any of His shepherds to call their follow laborer “immature”, “foolish”, “unwise”, “ridiculous”, “irrational”, “a punk” or “reaping what he sowed”. That I do know.

It is my prayer that one day we all (myself included) can put ego and platform building aside and truly be about our Father’s business.

Divine Dialogue To Honor The Life and Legacy of Dr. Peter Gomes

WINSTON SALEM, North Carolina, March 2, 2011 – On February 28, 2011, the American religious community lost one of its most powerful voices in the personality of Dr. Peter Gomes. Divine Dialogue with Candice Benbow will dedicate this week’s show to the life and legacy of the Plummer Professor of Christian Morals and Pusey Minister in the Memorial Church at Harvard University.

"Dr. Peter Gomes is without question one of the greatest theologians who ever lived," says host Candice Benbow. "He will be missed dearly as a generation seeks to advance his work and purpose through their own. We now look to his sermons, books, interviews and other scholarly works for a blueprint on how to become impactful theologians."

The show will air live March 3, 2011 from 7:00pm – 8:00pm EST on BlogTalk Radio at www.blogtalkradio.com/divinedialogue. Listeners who wish to join the conversation can call 909-533-8314.

An ordained Baptist minister, Dr. Gomes was a leading scholar on American religion. As an activist, Dr. Gomes often championed causes of civil rights, gay rights and gender equality within the church. Time Magazine once called him “one of the seven most distinguished preachers in America.” Both a member of Harvard’s Divinity School and School of Arts and Sciences faculties, Dr. Gomes served as Pusey Minister in the Memorial Church at Harvard since the early 1970s. Dr. Gomes was the author of several best-selling books including The Good Book: Reading the Bible with Mind and Heart and, most recently, The Scandalous Gospel of Jesus: What’s So Good About the Good News?

About Candice Benbow

Candice Benbow’s commentary regarding the impact of religion and social ethics in black and brown communities makes her one of this generation’s emerging leaders and thinkers. Her blog, Selah and Amen: Righteous Critique, allows her to marry her passion for writing with her social, political and spiritual commentaries. Additionally, she writes “Preparing for Purpose” devotionals that are read by subscribers across the world and recently completed writing the series “When God Speaks” that looks at a passage of scripture from each book in the Bible. In 2011, Candice launched Divine Dialogue, an internet radio show which discussing religious and social issues impacting the African-American Community. A published poet, Candice is at work on her first book, Prophets and Pop Culture: Blurring the Line Between the Sacred and Secular in Black America.

info@candicebenbow.com
www.candicebenbow.com

CNN Does Not Care About Black People

I had two previous installments to warn me. I should’ve known better. How could I have possibly thought “Black in America 3” would actually be about real Black people…..in America? Maybe it was the title “Almighty Debt” that got me. I envisioned this lively discussion about the wealth of Black churches in proximity to the poverty of Black communities. There would be conversation about the weekly intake of our congregations and how much of that is reinvested into our communities. I just knew questions about fiscal responsibility and social accountability would have to be asked and answered. But that would have required actual research, concise objectives and realistic examples- resulting in a show that made sense. And well….that’s not necessarily what we’ve come to expect from “the most trusted name in news”.

Instead CNN spent two hours showing America had badly in debt Black Christians are. Using a 2009 Pew Study, which found that African-Americans were the most religious and most giving to their religious organizations than the country as a whole, CNN somehow sought to draw parallels between Black debt and Black spirituality. (I know right?!) The special chronicled New Jersey Pastor DeForest Soaries’ attempt to pull African Americans from the muck of financial lack and three families, within his congregation, experiencing the very thing he preaches against with fervor. The Jeffries were facing foreclosure. The husband, a luxury car salesman, and his wife, a real estate broker, had not paid their mortgage in 26 months. Fred, a high school senior, has dreams of attending college but his single mother doesn’t have the resources to send him. Carl is a husband who has been unemployed for more than a year but diligently works to find his next job. Though extremely different circumstances, CNN showed they all had one thing in common: They believe God would make a way, as we say in the Black Church say, out of no way.

Can anyone at CNN please tell me when every African-American became a Christian? I’ll wait. Does my cousin, who is very much Black and hasn’t attended a service since he had to begin buying his own Easter clothes, not exist? Is my friend, a possessor of melanin and Buddhist beliefs, invisible? I know for a fact that both of them are broke. But given that their spiritual focus didn’t fit the limited scope of this documentary, their debt (and that of many like them) isn’t calculated into the astronomical figure with the rest of us Negroes who love Jesus. I understand it wasn’t CNN’s intention to show the varied experiences within Black America but for those who watch their commentaries and believe they’re really getting a glimpse into our lives, please know that not all Black people are Christians. While it is the faith to which many African-Americans subscribe, it is not the only one- if they subscribe to one at all. The Black religious experience is as assorted as the hues of our skin. And even among the millions of us who profess Christianity, we do not practice or engage at the same levels or with matching intensity. So for all who now believe every Black person knows that Nehemiah is in the Old Testament and has been given the Right Hand of Fellowship, I hate to disappoint you.

Therein lies the problem. Anyone who has ever taken a statistics course knows the importance of correlations. Variables must have a relationship in order to have an effect. Can anyone at CNN tell me the correlation between being a Black Christian and being in dire financial straits? Again, I’ll wait. And while CNN didn’t come out and say that they were suggesting a relationship between the two, the implication was strong enough. The underlying story of faith drove the entire documentary. Every other shot was a clip of a Sunday morning service. Cameras got close ups of Carl’s tears as he enjoyed a personal worship moment. And they even had Cece Winans singing “Oh the Blood of Jesus”. CECE WINANS!!!! “OH THE BLOOD OF JESUS”!!!! You can’t get much more Black Church than Cece Winans and “Oh the Blood of Jesus”. And what made CNN’s intention more clear was Soledad’s question to Carl’s wife. After learning they’re always $2000 short on bills but faithfully pay tithes each month, Soledad asks if they’ve ever thought not to pay tithes so they could pay their bills. Without hesitation, the wife says no. There were those watching who shook their heads in disbelief and others who nodded theirs in agreement. This is the problem when you unfairly link spirituality and financial conditions. Within the Christian faith, tithing is very important and Scriptures speak to it being a commitment between God and the believer. One tithes because they believe that percentage of their income does not belong to them, but to their savior. To suggest that Blacks who are broke and tithe are broke because they tithe mocks their belief in a way that is beyond unconscionable.

African-Americans are not in debt because they give money to their churches. African-Americans are in debt because structures of inequality still exist. Pastor Soaries is incorrect. Debt is not a bigger problem than racism; debt is a product of racism. When Blacks are still subject to poor education, higher rates of chronic diseases, poor or nonexistent health care, expensive yet inferior housing and higher rates of unemployment more than Whites, how is debt their fault? It’s easy to suggest that African-Americans are poor because they buy $500 shoes when they only make $22,000 a year. How much effort does it take to accuse someone of going into foreclosure because they bought more house than they could afford? You never offend the oppressor when you blame the oppressed. There’s nothing groundbreaking about blaming Black people for their problems. Surprise me by asking employers why African-Americans are still paid less than their White counterparts and sometimes not even hired for specific positions. Ask bank CEOs why they, for years, did not approve the home loans of Black applicants and- when they finally did- preyed on their desire to be homeowners, offering predatory adjustable rates that made foreclosure inevitable. I am not excusing the importance of personal responsibility but let’s not ignore the systematic forces that are constantly working to ensure disproportion.

But it’s easy to see how many would think those systematic forces no longer exist with the family CNN chose to profile. How many Black families do you know that are 26 months behind in mortgage payments but have the money in 401K accounts to pay it? Seriously, I’ll wait. I forgot Black families like the Jeffries came in such unlimited supply and were perfect illustrations of African-Americans in debt. Really, who doesn’t remember being a high school senior racking up $400 worth of credit card debt every month while your parents fight the bank to keep their house and their money? That was a much more accurate depiction than the scores of middle and working class Black families who scale back in lifestyle and work hard to simply remain afloat each month.

I could not escape the feeling that “Almighty Debt” was a poor attempt to explain and a thinly veiled attack of Black spirituality. When one of those profiled spoke of their faith in God to transform their situation, Soledad’s narration constantly reminded viewers of their dismal circumstances. It almost seemed sarcastic at times: “The poor young Black boy has no father, no brother and no money for college but he has Jesus. The Jeffries haven’t paid a mortgage in two years but know God is going to make way. Carl has filled out 300 applications but feels in his spirit this next job belongs to him.” The resilient spirit of African-Americans is nothing new. The same fortitude that carried us through the horrors of slavery and Jim Crow carries us through financial oppression and withheld resources. We always survive when everything purposes to kill us. Perhaps that is what’s most fascinating to those trying to understand us. But faith in the Black community isn’t believing that God will let you keep your house when you don’t pay your mortgage. Faith in the Black community is paying your rent and believing that God will one day allow you to own a home. Faith in the Black community isn’t praising God in advance that your credit card won’t get declined buying shoes you don’t need. Faith in the Black community is praising God in advance for finding a way to buy the shoes your child needs when the money is nowhere in sight. African-Americans, in totality, are not frivolous spenders who’d rather spend our last today than save for tomorrow. And we’re not these infantile dreamers who believe that some man sitting on a throne up in the clouds is going to give us everything we want even if we don’t work for it. We are an eclectic people who believe in many things but, most importantly, we believe in the power of ourselves to find creative ways to exist and thrive within a society that will do whatever it can to keep that from happening. That is who we are.


That is being Black in America.

In Order To Form A More Perfect Union: Beginning Healthy and Productive Dialogue on the State of the Black Church

Since news of a sex scandal involving prominent mega church pastor Bishop Eddie Long surfaced earlier this week, the Black Church has been in a tailspin. Though still disheartening, had just a few circumstances in this case been different, it would have been a little easier for the Church to digest. Had the accusers been women, this may have simply been the tale of a pastor with a roaming eye or a woman scorned. But that is not the case. The accusers, who speak candidly of Long’s victimization, are men- opening the tightly sealed can of worms that is sexuality, homophobia and the Black Church. A sensitive topic, the Church is now forced to confront an issue from which we have unnecessarily dodged. But is this the true issue at hand?

While, on the surface, this unfortunate situation sheds light on a subject too long ignored in the Black religious community, it also brings questions of leadership and accountability to the forefront. In the coming weeks and months, the legal aspect of Bishop Long’s scandal will be resolved. However, that will do nothing to heal the wound that has been inflicted on the credibility and integrity of the Black Church and those who lead it. Indeed, the Church has suffered a severe hit. But our recovery is dependent upon what we do now. The Church has seen scandal before. Be it sexual or financial impropriety, we have already been here. Unless we’d like to be here again, it is imperative that we conduct the self assessment that will lead to us exposing our flawed systems of practice and strengthening ourselves if our survival is desired.

So, let’s talk.

This need not be the traditional sugar cookies and watered down fruit punch Sunday afternoon meeting held where nothing gets resolved because people, tired from being in service all day, are ready to go home. This can’t even be the conversation that follows the standard “leadership talks for an hour and leaves five minutes for Q&A” format we see in congregations almost everywhere. No, this needs to be lengthy, uncomfortable, emotional dialogue that gets to fundamental problems, root causes and potential solutions. Action items, commitments to change and concrete steps to implement that change should be the outcome of such a gathering.

Yes, it will be necessary to speak to notions of class, gender, sexuality, leadership and fiscal responsibility and our questions should focused. In this dialogue, we should raise inquiry such as: Who are we and where are we? What do we teach and what do we believe? Who do we help and how do we help them? What do we spend and what do we give? Who have we healed and who have we hurt? What do we have and why do we have it? Who leads us and why do they lead? And even through creating the freedom to be allowed to ask and answer those questions honestly, our probe should go further:

What, if anything, has the modern day Black Church accomplished?

Why does the treatment of those who live alternative lifestyles by the Church completely contradict the love that saved the Church?

Why is our leadership no longer morally, professionally and financially accountable to membership?

Why does there remain a substantial difference between the economic prosperity of the Church and the economic poverty in the communities in which the Church is located?

Why do misogynistic practices remain that continue to sexually objectify women and neutralize their potential to be greater leaders within our faith?

Why has the Church not taken a more active role in assisting Black youth overcome the insurmountable odds they face?

Why has the Church not adequately prepared the next generations for leadership?

When did the Church become a business and no longer a social service agency?

Why did the Church abandon the liberation theology that freed us to embrace a prosperity gospel that is enslaving us?


This is not everything that needs to be asked and answered; the list of questions could become exhaustive. People want answers and deserve them. We can no longer move forward in the blind faith that God will make provision while we do not question how the resources we already have are being allocated. The cost has become too great to ignore our social responsibility to the community that has shouldered us. The treatment of women, children, gays and others by the Church has led to unconscionable pain and we must finally be held accountable. The Church must admit that in our quest to redeem the sinner, our own sins became great.

I would hope that the leaders of the denominations that govern our churches use this as an opportunity to create this kind of national dialogue. It is my desire that clergy come together locally to have citywide discussions and even create channels of communication within their own congregations. To ignore such a clear clarion call for conversation and change suggests that, as a collective, the Black Church remains unconcerned with our perception or believes the problems brewing within our walls are either trivial or nonexistent. Either position is not only destructive but perpetuates the agony many have suffered in silence for far too long.

No one knows how this particular situation will be resolved; neither do we know when we begin to learn of the many other instances of questionable activity that are occurring in congregations everywhere. What is known is that if we do not begin the honest conversation on where the Black Church is, where we are going and how we stand in our own way, we will never fully realize the potential of what we could become. And the far reaching consequences of such negligence are inconceivable.