A Look at We Have Been Believers

            In his book, We Have Been Believers, [1] James Evans seeks to examine the subject of Systematic theology from a uniquely African-American perspective.  Part of the difficulty in doing this is that by its very nature this tradition does not have the history of formal theological development, rather the theology has arisen from practice and context rather than specific academic treatises.  While it can be said that for the most part African-American congregations do not necessarily differ in a great deal of what can be called intellectual theology, and generally are aligned with denominations that themselves have a history of formal theological development, the great, the great difference in historical situation has radically impacted much of the actual interpretation and “working out” of this theology.  As a people who have been traditionally oppressed within this nation, an African-American perspective can offer a great deal of insight about the nature of the church, and is truly a valuable study in its own right.  The goal of this brief paper is to examine an African-American ecclesiology, first broadly, then focusing more specifically on the topics of ordination and sacraments. 

            The difficulty with attempting to do a specifically African-American ecclesiology, states Evans, is that there cannot be located a specific “African-American” church which could define the theology, rather these churches have a variety of theological traditions, customs and styles. [2]   Another difficulty is that the idea of community itself is such an inherent trait to African-American thought that typical doctrinal assertions simply are not adequate to describe the nuances of understanding.  Because the theology has arisen out of a specific context, without a great deal of formal theological examination, the theology which is present cannot always be codified, and when it is it loses something in the process.  The idea of having community is, according to Evans, an innate religious sensibility. [3]   There is a natural, deep-seated affirmation of the “clan, group, or tribe”, understanding that only in community is there survival, prosperity, and sacredness of life.    The massive oppression which came as a result of slavery and later from institutionalized racism enhanced these natural tendencies within the community, cementing the bonds of fellowship under persecution. 

            Evans finds two terms which are useful in describing how the African-American church understands community.  The first is the idea of “communitas”, which Victor Turner understands as essentially being the relationships formed while on a journey or pilgrimage. [4]             This entails a liberation from normal social stratification and a tendency towards being anti-structural.  The main trait of this is its graciousness, allowing for each person to come from where they are at to enter fully into the community.  Evans describes “communitas” as being an “amelioration of the effects of oppressive social structures, the intense experience of solidarity, and the confirmation of unconditional acceptance referred to as forgiveness.”  The second term is that of “ekklesia”, using Emil Brunner’s definition. [5]   This essentially refers to a solidarity among those who are believers.  The essence of the church is not the rules and structures, the essence truly consists of the people.  These terms express the underlying concept of intense personal experiences being rooted in a social context, with the concept of “self-in-community” being vital. [6]   The individual does not exist apart from the community, but the community itself is formed by the collection of the individuals.

            In looking at the concept of ordination these underlying motifs must be kept in mind, with certain more specific nuances which can be considered representative of African-American churches from whatever tradition.  Evans specifies two major ways in which ordained ministry is understood within this tradition.  The first is the strong concept of clericalism and “the hierarchy of gifts within the community.” [7]   There is an understanding that those who are “called” to ministry really are set-apart for some special role and honor in the church.  There is a fundamental change and difference between one is ordained and one who is not.  Ordination seems to emphasize the distinctive character of one who is called to vocational ministry, with ministers being almost considered a distinct class of people. [8]

            However, with this in mind there is still a common understanding of the “priesthood of all believers” and an emphasis on the wide ranging gifts throughout the community.  Thus the idea of ordination does not so much imply an inherent distinction, but rather a functional one.  Those who are ordained are not above those within the community, but rather because of certain gifts and skills they have been “singled out” to serve the community in a vocational manner.  Those who are ordained are those who are seen within the community as possessing the capacity to “perform the functions of ordained ministerial leadership.” [9]   Anyone in the community has the capacity to be raised up and ordained as a pastor.

            Because they are raised from among the people they are expected to involve themselves intimately in the “ordinary affairs of life.” [10]   They are not simply “spiritual” leaders, but because this tradition does not understand a separation of social bonds and spiritual bonds, the pastor often is the leader of the community as a whole in a variety of areas.  Often this means strong political involvement, as pastors seek to lead their communities towards liberation not only in spiritual matters, but in social and political.  The African American church has strong political aspects and the ordained clergy are the voices of these political yearnings, both in good and bad ways. [11]   Pastors are able to be effective advocates for their congregations and certainly have the spiritual impetus to fight for transformation. [12]   This advocacy has been understood, however, as being most effective when the minister has protested from outside of existing political structures, with the “banalities of secular politics” often otherwise creeping into the church.

            The elevated status of the ordained minister has indeed raised questions about the propriety of ordaining women.  As Evans points out, “if the ordained ministry is related to the being of the person involved, it becomes possible to frame the argument against women in ministry in biological terms, i.e., Jesus was a man, therefore the biological distinctiveness of women makes them unsuitable for ministry.” [13]   So while ostensibly the ordained minister can be raised from within the congregation, the status which a minister is given can lead to the reservation of this status from certain people based on gender, class, or nationality.  The clergy can “see themselves as a unique functional class, and as such, they may seek to maintain the prerogative of leadership for themselves.” [14]   Evans does not accept these arguments and maintains that the pressing need for committed leadership within the African-American community requires a renewed look at the “requirements” for ordination. [15]

            Coming to terms with a uniquely African-American understanding of the Sacraments is very difficult, as there are so many different underlying traditions which are represented, but they are indeed what Evans calls “the heart of any Christian Community.” [16]   Evans begins with a discussion of the broader understanding of baptism, and the two major views which seem to be reflected in church history and tradition.  The first is an understanding of baptism as an initiation rite in which a person is “included in the community by virtue of the initiative of the community.” [17]   The community brings someone into the fold, and must exist prior to faith.  This allows for an understanding that children and infants can and should be baptized so as to include them formally within the community.  The second way of understanding baptism is as an adult confession of faith.  A person feels an internal longing and is consciously makes a decision to live a Christian life.  Faith here, comes first.  Those who have faith are then collected into a community that is called the church. 

            Evans puts forth that in the African American church both elements are present no matter which tradition is represented.  There is a strong understanding that a person is drawn into a larger community, a community formed by oppression and trials coming from both as Christians and as African-American, thus leading Evans to state that “in one sense, a person is initiated into the black church by virtue of being black.” [18]   However, there is at the same time an understanding that a person consciously accepts the struggle that comes from being a black Christian, and that to participate in the church means a willingness to work towards liberation in all ways.  Evans thus declares that baptism in an African American context “is a sign of the historical solidarity of the believer with the community of faith, and thus with God.”

            The Eucharist can also be understood in two ways, as a memorial or as an actual presence.  In the memorial view there is a recognition and remembrance of the work which Christ did on the cross, and through historical pondering the community is united for its future struggle. The elements are symbols of the death of Christ, and point the believer in a certain direction.  The idea of an actual presence within the elements implies an actual impartation of grace and continued participation in the work of Christ.  Christ is physical present within the community.

            As with the idea of baptism, Evans argues that the various traditions of the African-American church have actually formed a theology which incorporates both views of the Eucharist, no matter what the specific setting.  There is certainly a strong time of remembrance, this was an event that actually happening and which needs to be continually commemorated within the community.  However, this was not just history, but rather the Eucharist is an indication of Christ’s present work in the life of the community.  What happened in the first century is still happening, leading Evans to say that “the Lord’s Supper is the celebration of the historical solidarity of Jesus Christ with the community of faith.” [19]   Evans understands these concepts of the sacraments as pointing to the broad theme of African-American ecclesiology.  The foundations are built in history, with the oppression, violence, and pain solidifying and organizing the community, but the community is also formed with a perspective of continued liberation, with a hope that what was will not always be, and what is now will be redeemed in the future.  An African-American ecclesiology is rooted in who they are as a people, and where they know they are being led by the Spirit in their midst.

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[1] Minneapolis : Fortress Press, 1992.

[2] Evans, 119ff.

[3] Evans, 121.

[4] Evans 126.

[5]

[6] Evans, 135.

[7] Evans, 138. 

[8] Evans, 139.  Evans points out the fact that even their given names are lost in preference to the title of “Reverend”.

[9] Evans, 138.

[10] Evans, 139. 

[11] Evans, 124.

[12] See Timothy Gorringe, “Eschatology and Political Radicalism”, God will be All in All, ed. Richard Bauckham (Edinburgh:  T & T Clark, 1999), 87-114.

[13] Evans, 138.

[14] Evans, 139

[15] ibid.

[16] ibid.

[17] ibid.

[18] Evans, 140.

[19] ibid.