Pentecostalism Beyond: A Start to Reimagining Its Existence in the Black Church
This piece is one of deep reflection containing a few queries as I share briefly with you this journey of radical reimagination.
“You can’t join in; you’ve got to be born in. This is The Church Of God In Christ.”
This singular phrase has arguably been one of the most controversial mantras amongst some Black Christians. When uplifted and conversed the idea around “exclusionism” or “insulated existence” is a readied point of discussion. Seemingly asking the question, “Is this space, this denomination, only accessible to those with hereditary connection and lineage?” Then there is the direct answer found in John 3:3 where Jesus states, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Affirming the denomination’s theological, doctrinal, and spiritual belief in salvation and regeneration. Further supporting the claim that if one is born again, they will inherit the kingdom of God which is found in Christ Jesus, therefore one can’t join in they must be born in. Nevertheless, when such is not easily accessible [the meaning] to the “outsider” or non-believer this becomes a sectarian mantra to those who share the same faith. Leading to an unintended denominational childish debate of who really has the “Holy Ghost.” A contentious argument contrary to the mission and hope of one Church in Jesus Christ guided by a communal, and aiding, Spirit given to humanity. Seemingly, disregarding one’s full possession of the Trinity at the point of confession and acceptance of Christ as Lord; another lofty debate if you will. Consequently, causing my mind to recount my family’s broad ecumenical existence, and my own Bapti-costal (Baptist and Pentecostal) rearing and experience, as I seek to reimagine Pentecostalism and its presence throughout the varied spaces of the Black Church.
This first essay will highlight Pentecostalism’s longstanding impact upon my ecclesial experiences, familial faith traditions, and the varied communication of such tenants. Therein turn, some historical analysis will be uplifted as I make an effort to share the commonalities amid differing communities and contexts of Black Christians inclusive of but not limited to African Methodists, Missionary Baptists, Presbyterians, and Catholics from my perspective.
Traditionally, the act of expressive worship [glossolalia and display of spiritual gifts or dance] has been linked to the United Holy Church, Church Of God In Christ, Church of Our Lord Jesus Christ, Pentecostal Assemblies of the World or other proclaimed “sanctified” denominations. These communities of faith are rooted in the belief of the third mode of grace. Meaning that the [a] Christian can be set apart, not partaking in the practices, or identified contradictory practices of society, enabling one to live a separated and holy life. The Church Of God In Christ article of faith states, “We believe in the sanctifying power of the Holy Spirit, by whose indwelling the Christian is enabled to live a holy and separated life in the present world.” Further communicating the denomination’s belief in, confession of, and practical teaching of the third mode of grace. The origins of this manifestation are undeniably connected to Bishop Charles Harrison Mason and Rev. C.P. Jones after the Azusa Street revival experience, although his [Mason] work toward establishing The Church Of God In Christ had already begun. Both agreed that every believer should receive the baptism of the Holy Ghost. Yet, from this Mason left with a position varying from C.P. Jones. As quoted in Bishop C.H. Mason, Church of God in Christ, by Elsie Mason it states, “This he believed would “complete” the believer-in-Christ by a “third work of grace” to empower him/her for effective service. However, Charles Mason and C.P. Jones were to finally dissolve their ministerial partnership and friendship because Jones did not agree that tongue-speaking was necessary, and Mason felt that it was biblical and therefore necessary.” Oddly, Mason’s position on holiness became the standard practice and interpretation amongst most charismatic Black Christians. Nevertheless, Wesleyan and Methodism’s interpretation can be seen as an undercurrent to the movement known as holiness.
Linked to Mason’s encounter, and later theological awakening, leading to the formation of The Church Of God In Christ (COGIC) is the external display enabled through internal transformation. In layman’s terms one’s baptism in the Holy Ghost leads to transformed living evidenced through modest dress, a controlled tongue, and separation from places that would encourage activities counter to a sanctified lifestyle such as gambling or drinking. This in turn led to many within the sect to affirm legalism while promoting isolation or exclusionism in the name of holiness. A result, in my opinion, that was counter to Mason’s initial intent and overall hope. An intent and hope that I’d argue was influenced by Azusa, undergirded by his Baptist experiences and encounters with Methodism, distinctly guided by his enslaved African grandparents and parents, intrinsic connections with the Holy Spirit and Earth, and fully guided by a desire to see a people [his people] able to express the God of their creation free from constrained worship, living, or principles that were counter the teachings of Jesus Christ which granted them liberty [life] otherwise prohibited while being Black in America. With this lens one would not find his use of roots and herbs strange, inclusion of the ring shout as holy dance odd, promotion of women in leadership antithetical, support of cooperative economics and pan-Africanism extremist, or even the third mode of grace heretical but futuristic and divine. Furthermore, Mason’s truth was already the lived experienced of many, if not most, Gullah and Geechee new world Africans in Georgia and South Carolina who identified as African Methodists or Baptists but did not possess or utilize the charismatic descriptive language. Instead, many held, and do hold, the Wesleyan interpretation of holiness; “Salvation must produce holiness of heart and life. Wesley viewed Christian holiness biblically as a linear movement forward. He taught that despite the inner assurance and regeneration of character, that results from justification, it is never too long before the new believer discovers that there is still a root of sin within. Believers may and should seek a subsequent work of God where through grace imparted by the Spirit, they are made full of the love of God.” Leading me to the point of this article, sharing some of my lived ecumenical journey through varied Pentecostal expressions.
First Freedom Missionary Baptist Church in the community of Jonesville, South Carolina founded by my great-great grandparents, and 25 others, was the first place I encountered what identifying Pentecostals would call “a wave of the Holy Spirit”. This included saints who danced and shouted, spoke in tongues, saw visions whom we called “seers”, and tarried for the Holy Ghost. A Baptist church in the Lowcountry of South Carolina that was deeply African, intentionally communal, and unapologetically Pentecostal yet lacked the ascribed terminology given to the broader or connected group. Yet one that uplifted liturgy, participated in the Baptist association and convention, and the more all the while not separating itself from the dimensions of the Spirit. Then there was Liberty Hill and Mt. Hermon Missionary Baptist Churches in Bishopville, South Carolina nestled in the Pee-Dee region. Two congregations steeped in the Baptist traditions, read the Baptist covenant religiously, upheld Baptist polity, participated in all aspects of their respective conventions yet expressive in music and the sermonic moment just as the broader identifying Pentecostals but deep tension with speaking in tongues and its need. To uplift these three Baptist congregations is seemingly normative for most African American families from these areas. Yet, there are a few other congregations that aided me in seeing the variety within Pentecostalism and how Pentecost is expressed.
The African Methodist Episcopal Church, I’ve argued, is the one historic Black denomination that already possesses the tenants for a fully radical revival rooted in an ethos of Black liberation and freedom from its inception to now. Further, it is a church that has experienced Pentecost in various forms especially within local congregations with revolutionaries like Jarena Lee, Denmark Vesey, and the mission of the Free African Society, all expressions of Pentecost. Whether located in South Carolina, Georgia, North Carolina or New York there are some “sanctified” AMEs unashamed to be educated and theologically trained with a dance. I’d argue Methodism is the original holiness church. It could be further stated that C.H. Mason stretched the formation and tenants of African Methodism into a tangible religion for new world Africans; especially those of Mississippi, Arkansas and Tennessee (The Midsouth). As of late I’ve wondered, with the presence of freely expressive charismatic African Methodists, what does Afro-futurism look like beyond our traditionally identified charismatic denominations especially within the AME Church?
Names like Bishop Frank M. Reid, III, Bishop John and Supervisor Cecelia Bryant, Pastors Floyd and Elaine Flake are synonymous with the charismatic wind that took over African Methodism publicly in the late 80s far into our present millennia. Nevertheless, I saw this “wave” as normative expression amongst South Carolina and New York City African Methodists. Those at Morris Brown AME Church in Charleston, SC; New Bethel and New Zion AME in Bishopville, SC; and those South Carolina transplants at St. Luke AME Church in Harlem, NY who had no problem “bucking” on a weekly basis or in front of presidential candidates. I uplift this to distill the notion that Pentecostalism is owned by or expressed through one segment of people. Further, Black Presbyterians (Mt. Lisbon in Bishopville, SC) and Catholics (St. Charles in Harlem, NY) all possess elements of Pentecost. The reality is all of us, whether outwardly expressed or inwardly at work, engage Pentecost when gathering in the name of Christ; truly by merely existing.
Liturgy, litany, polity, congregationalism, chosen hymns, and funeral rites are all aspects possessing Pentecostalism. It is the understanding of being on one accord to promote the gospel of Jesus Christ through the full participation of all believers and the broader human race. And it is not the elementary argument solely confined to tongues and interpretation, yet for me it is the broader need to understanding the presence of the Holy Ghost in us all as we strive to obtain the fullness of its gifts and power. Therein turn, leading us to the inevitable reimagination of Pentecostalism not as a line of demarcation but the point of invitation to futuristic unity. The actualization of seeing and engaging Pentecost as a means of agitation, protest, and resistance to a world predicated upon Black death and terror.
Evident within our current socio-economic and socio-political realities is the need for radical imagination and praxis. Requiring us to delve deeply into matters concerning and confronting those in the pew(s) and making necessary adjustments to enable a fresh wind to fall upon our churches and communities. Consequently, the next wind of Pentecost may look like anarchy to many, if not most. There must be intentional, and collective, work towards re-imagining our Black churches and their [our] engagement in culture, society, politics, and communal welfare amid the recent statistics released regarding church membership. Further, between the killing of Adam Toledo, Duante Wright, traffic stop of Lt. Caron Nazario, trial of Derek Chauvin, Jackson MS water crisis, Capitol Hill insurrection and an ongoing pandemic a renewed focused must be placed on Black survival, and hope, while not merely looking to the hereafter. Pentecostal imagination undergirded by a bold communal ethos must become reality.
Arguably the church is still Black America’s sole independent entity. Yet, when episcopal and ecclesial structures mirror the United States government or Roman Empire, with financial structures based in capitalism and greed, imagination is an afterthought. Consider the collective power that could reside within our local churches with restructured entities of support. Therefore, as we begin to consider re-entering sanctuaries in 2022 critical focus must be given to the “how”, “who”, “what”, and “why” regarding those that return and won’t. Furthermore, not enough attention is being given to Generation Z and Alpha in lieu of Millennial fixation. What does it look like for Black churches to merge? What does it look like for jurisdictions and districts to consolidate? What does it look like to reduce weekly gatherings replaced with an increased footprint in the community? What does it look like to have spaces such as “Brunch and Bible” and encouraged theological inquiry from the pew? What does the future look like now? These are questions rooted in Pentecostalism beyond.
Lastly, radical reimagination and reimagining Pentecostalism beyond outward expression doesn’t equate to the absolute absolving or eradication of denominational foundations yet it is the intentional work of producing a beneficial environment to and for the folks in the pews, community beyond the walls, and unconventional methods utilized to engage God, Christ, and Spirit. Our living sage Rev. Dr. Jeremiah A. Wright, Jr. and Trinity UCC is the tangible example of fusing a Black value system into the theological praxis of African American believers, appreciating the variety of our community, and the need for afro-futurism undergirded by the power of Pentecost. The Black Church’s revival rest not in the strategies promoted by Anglo-Saxon organizations but found by authentically engaging Black women, LGBTQIA brothers and sisters, elders, pastors and ministers, lay members, the churched and unchurched, and the disinherited of all creeds and ethnicities.
Our faith tradition(s) will only remain as vital and relevant as our imaginations and ability to engage people and cultural shifts. This new wind requires prophetic theology, inclusive doctrine, affirming polity, welcoming statements, and liberative praxis void of exclusion rooted in patriarchy, phobia, and evil. So, I ask you, “Are you willing to dream with me and see the future?”
