The Political Power of the Black Church and Intergenerational Engagement. A Clarion Call to the future generation of voters and birth of Prophetic Patriots centered in EQUITY and JUSTICE.

The Agency of Young People to Deconstruct Adversely Affects the Political Power of the Black Church

In the Spring of 2023, within a 32-day period, I had three opportunities to see three gifted and impactful black political figures. Two of those opportunities happened within the sanctuary of the black church amongst older and wiser church members. While the moments were riddled with legacy, history, and cultural power dynamics, it was not lost on me that the true message is that black millennials are leaving the black church, and what I witnessed is a historic playbook that can not be used to win political and economic power in the future.

As a California native, I was excited to see Rev. Al Sharpton in person at the 30th Anniversary of Africa Day at Bethany Baptist Church in Brooklyn. The theme was Unashamedly Black, Unapologetically Christian. I recalled all the opportunities I had seen Rev. Sharpton on television over the years in moments of community organization, advocacy, and political engagement. This was “my” moment to see Rev. Sharpton in person. Rev. Sharpton shared about being “in a circle of blackness that I did not see anything other than what I aspired to be” and participating in political debates with people who were “born on third base and think they hit a triple. I was not even born in the stadium. I was born on the other side of the parking lot.” As I sat in the congregation, I took note of the older (and WISER) senior members of the church.  I thought to myself, “Where are the young people?”

Thirty days later I had the opportunity to hear Senator Raphael Warnock at the historic Abyssinian Baptist Church in Harlem. Senate Majority Leader Chuck Schumer introduced Senator Warnock. Senator Schumer was well versed in the “step and repeat” of being in a black church. He spoke of feeling the spirit of the late Reverend Dr. Calvin Butts III and “feeling a shiver when he walks in every time.” Senator Schumer concluded by taking the opportunity to share the bill that was just introduced, which will reduce the cost of insulin to $35. The Senator knew his audience: older (and wiser) black senior church members. Again, I thought, “Where are the young people?”

As Senator Raphael Warnock approached the pulpit and prior to his sermon, he took an opportunity to address New York District Attorney Alvin Bragg who was sitting in the congregation. Senator Warnock’s brief and poignant encouragement to the District Attorney  was “follow the facts wherever they take you, and when you get there The Lord will already be there”. Senator Warnock went on to discuss clarity of purpose, and the courage to be yourself. Senator Warnock shared the memory and moment of knowing that he was not called to walk in Dr. Martin Luther King’s shoes but to “stand on his shoulders”. 

Within a 40 minute interval I had just bear witness to two individuals that are public servants, political strategists, and history makers in the black community.

Two days later, I had the opportunity to meet Senator Nina Turner, discussing The Perils and Promise of Black Politics. This conversation did not occur within the sanctuary of a black church in Brooklyn or Harlem. The New School University opened a lecture series to the public. I sat with young people, professors, and community members as Senator Turner elaborated on economic insecurity for black people in America, Neo-Liberals use of identity as a blunt force

weapon, and the reminder that “the moment we have lost hope we have lost ourselves”. Senator Turner’s message was timely, relevant, and an example of a new generation of black politics and political figures. While I did not wonder where the young people were, I did acknowledge that this conversation is happening within the walls of the academy that on its own is very classed. The conversation (led by a woman) was not happening in the black church.

The black church has been a touchstone for political action and mobilization. Candidates and political parties have visited black churches to find voters, campaign workers, and community organizers. Church leadership, clergy, and members were hands-on during the civil rights movement and provided a meeting place for strategies, regrouping, and rest. Black church members have the opportunity to receive economic and psychological resources necessary for political action.The church provides voter education and political information that those who do not attend would have to navigate and find on their own. On their own, the unchurched and under-resourced may fall victim to misinformation that is created to erect hurdles for black political participation.

The popularity of deconstruction among young people is a threat to the political power of the black church. “Deconstructing” is described as people rethinking, unpacking, and examining their belief systems. According to reports conducted by the Pew Research Center three- in-ten adults in Generation Z and a similar share of Millennials attend religious services at a Black congregation. Young adults are leaving the black church and this departure is overwhelmingly due to the black churches' silence on women in leadership, queer identity, reproductive rights and new digital modes of religious activism and community.

There is a clarion call and rally cry necessary to not only prevent us from losing hope but losing the attention of young black millennials and their attendance and proximity to the black church. I applaud the agency of young black people to unpack and examine their belief system, and not just inherit “grandma’s religion” with no critical thinking and engagement. An engagement that rightfully challenges the patriarchal practices and queer antagonism that is experienced while sitting in the pews.

So, where are the young people? They have started a digital migration. As young people journey to finding and defining faith for themselves, black church leaders have the kingdom responsibility of affirming the lived experience of young black followers of Jesus. Proximity can exist beyond the pews. Incorporating digital strategies for connection and inclusion will connect the dots of the legacy of political action and mobilization. We have seen examples in early adopters such as theologian Candice Marie Benbow, who gives voice to the shared experience of black women and has created digital spaces in response to male-dominated church spaces. Programs such as the Black Church Equality Fellowship for black faith leaders committed to advancing congregation inclusion. As well as a brick and mortar church, Double Love Experience, in Brooklyn that has also incorporated digital tools for a movement “committed to black lives, an equitable political economy for all God’s creation, and a Spirit-led mysticism that prioritizes personal and public health”.

Black political and economic power is steeped in an awareness and strategy that is centered in liberation and leaders that have the pulse of the community needs and future generations. As young people deconstruct and migrate to digital spaces, let us continue to have compassionate and courageous conversations in the sanctuary, the pews, and on all digital platforms.