It’s A Very Thin Line

“I don’t believe in religion; I believe in God.”

This controversial, oxymoronic statement is one that has been overheard on several occasions escaping the mouths of young African-American college students. There is an extremely thin line between the existence of both ideals; and somehow the young black community have been able to find and walk the distinct separation between God and religion. For Christians, this phenomenon may peek an interest and can lead to an even more serious question: Is it even possible for the belief in God to hold merit without the recognition of religion? What is even more questionable is why young African-Americans feel the need to abandon religion without completely detaching themselves from their belief in God or a “Higher Being”?

For many, this issue would solely be blamed on the individual with swayed faith; however, this is not a problem where people are losing faith altogether and resorting to atheism. This problem has to do with African-American youth being disappointed in their religious institutions and what these institutions stand for.

According to an article in the Huffington Post written by Eddie Glaude Jr., a professor of religion and chair of the center for African-American studies at Princeton University, “the black church, as we’ve known it or imagined it, is dead.” A very strong proclamation, right? The black church has always been a staple for life in the black community. It acted as a place of refuge, refreshment, acceptance and opportunity for blacks; it was a place of togetherness. In a time where African-Americans were disenfranchised and were forced into a state of oppression and mental enslavement, the black church filled a cultural and traditional void that African-Americans were lacking. The black church was all that African-Americans had that they could control and feel relevant without the threat of white supremacy.

During the Civil Rights Movement in the late 1950s through the 60s, blacks came together under the locale of religion. Leaders like Martin Luther King, Jr. were not only heads of churches, but were also advocates for social justice.

“Pastors were the politicians, you know? That’s where everything happened; that’s where politics happened,” says Ariel Wright, a graduate student from northern Virginia. The black church was the corner stone of this era in history, and undoubtedly without the forceful contribution from the black church during this time, many of the milestones achieved would not have been. But something happened between then and now where the black church is no longer outspoken about the issues plaguing our community.

“ I don’t know if it was with the separation of church and state but I would say the church definitely took a back seat. You know, we’ve stopped marching, we don’t gather, when we disagree with something, we don’t do sit-ins. I think people look at that as a thing of the past,” Wright continues. However, these practices are far from a thing of the past. Unemployment is at its highest rate, poverty has risen tremendously, African-American women are still the highest leading demographic in contracting HIV/AIDS, and the issues of inadequate healthcare and good education systems in the black community are not being addressed by the one institution that has aided in the progression of black communities for decades.

“Any church as an institution ought to call us to be our best selves — not to be slaves to doctrine or mere puppets for profit. Within its walls, our faith should be renewed and refreshed. We should be open to experiencing God’s revelation anew. But too often we are told that all has been said and done. Revelation is closed to us and we should only approximate the voices of old,” continues Glaude in his article. Many believe that Christianity leads to a perpetual state of helplessness within the black community. Hannah Brooks, a 21-year-old former FAMU student from Chicago and current law student at the University of Cincinnati, feels strongly about the negative role the black church and Christianity has played in African-American communities. “ I think it [Christianity] had its place. But now we are using it to oppress ourselves. I’m not a fan of organized religion as a whole, but I’m really not a fan of Christianity in black American communities and the way that we use it to oppress ourselves and to oppress each other. We use it as a crutch to not do better because we are still waiting on white Jesus to save us. We are not willing to save ourselves.”

Brooks admits that her biggest frustration with those who believe in Christianity is their acceptance of inferior conditions seemingly allotted to black people. “ I hear people say too often ‘If God intended it to happen.’ No. I don’t believe that God wanted slavery (or any other negative issue plaguing the black community) to happen.”

When Africans were brought to America to be slaves, their entire culture was taken from them and they were forced to adopt Western ideals and customs; one of these being Christianity. “The history of a people, the language of a people and the religion of a people were stripped from them and they were given English, Christianity and this new history. Now we are okay with being mediocre because we think we didn’t come from s**t. My history didn’t start with slavery because my people built the pyramids,” Brooks continues. It’s a belief that Christianity was manipulated and used to brainwash a race of people into thinking that they were inferior. American slave masters needed a way to assert dominance over the black race, and did so through Christianity.

“You know in The Bible it says Jesus had wooly hair. Yeah, Jesus had hair like me,” Wright states while caressing her natural mane. “It [The Bible] was tweaked. If I’m white and you’re black and I want to be your master and you know that this God looks like you. Oh you have so much power!” For many young African-Americans who are attempting to free themselves from the psychological self-hate implemented with slavery centuries ago, it is hard to identify with the guidelines and beliefs of Christianity. This same religion was used to capture, entrap and enslave—in all definitions of the word—their ancestors. In many young African-Americans’ eyes, Christianity is a white man’s religion, and the black church is doing nothing but continuing a generational mind trap set by white slave masters years ago.

Where does this leave non-atheist, religion dodgers like Hannah Brooks and Ariel Wright? Both have very unconventional styles of worship that is more accepting of others and less judgmental and exclusive. Their belief systems have more to do with the personal spiritual relationship found in God rather than guidelines in religion.

“I’m more spiritual than religious. To me spirituality is more of a relationship with God. I believe in God the Father, God the Son and The Holy Ghost, I just don’t limit myself,” explains Wright.

The rigid parameters and exclusivity clauses found in most religions, including Christianity, disturbs many young people. It’s either you believe in God this way, or you go to hell. This regulation is intimidating and scary for people, and can be a turn off for those seeking redemption and spiritual healing and understanding.

“God is in everything that I see and in everything that I do. It’s just a matter of the way I perceive things.” Brooks attends a temple or church where people of all “religions” are welcome. “There are some people at my church that say they are Christians, but most are Muslim. Some are Buddhists. We say, ‘God is absolute good; He is everywhere evenly present; God is all powerful.’ It’s a way of thinking. It’s not a religion, but a belief system.”

Minister Cornelius Lloyd, the youth pastor at Ray of Hope Church in Atlanta, has dedicated his mission to discovering better methods in reaching African-American youth. He does not believe that the black church is dead or even dying. He agrees that the black church has changed, but not for the worse. He believes it is time for the members of the black community to recognize its stance.

“We don’t need to change with the times. We set what is popular during the time. I think everything being said and done about forgoing religion is simply an excuse for people to not take responsibilities for their actions.”

Minister Lloyd is only 27 years old. Not far removed from the generation of college students today. He knows and understands the problems facing African-American youth very well and feels like that fact makes him perfect for bridging the gap between black youth and older black religious practitioners.

“People get too caught in the ‘rules’ of being a Christian or a part of a religion and forget what it really means to be a messenger of God. What does it mean to be a Christian or child of God to you? Whatever that is, execute it,” he says.

If that means buying suits for young men in college, do it. If that means protesting a bill passed by your local representatives, do it. He believes that God is a messenger of love, acceptance and peace and instead of focusing on what aspects of religion differentiates one from the other, find what it is that makes them similar. Just by doing that, many of the miscommunications and problems between religions can be abolished.