Why are most Black Church congregations, female? Where are the brothers?

According to Leon Podles, the origins of the problem go back much farther than most people suspect. Author of The Church Impotent: The Feminization of Christianity (1999), Podles theorizes that religion has lost some important traits that, if regained, would give men much more to identify with and would perhaps precipitate their return.

The discussion tonight (8/27/19) at 8 pm eastern time on The Black Reality Think Tank. Host Dr. William Rogers and Co-host Ms. Bonissiwa Ayan.


This is the age of “Trump-America” and this question has resurfaced. In the late ’60s, a small group of theologians associated with the black power movement separated from the mainstream black church, physically and philosophically. The black liberation theology project, as sketched by founders like James Cone and J. Deotis Roberts, rigorously tested the malleability of Scripture, putting it against the horrors of racism and slavery. They argued that the Jesus of Christianity had been corrupted through colonialism and white supremacy and that the true image of God reflected the plight of the oppressed. In America, this meant poor black people. Black liberation theology rendered the gospel black and populist. It wasn’t embraced by the mainstream black church, and it was considered seditious, possibly heretical by white theologians. Secularists thought it was an incomplete rehash of Marxism.

In the ’70s, William R. Jones took the radicalism of black liberation theology to a faith impasse. Jones’s book “Is God a White Racist?” suggested an alternative approach to theology. “Until the alleged negative elements are appropriately reconciled with the alleged benevolence of God,” Jones wrote, “His goodness remains an open question.” There is an endlessly useful concept within, which Jones calls “divine racism.” The idea is that the benevolence or the wrath of God corresponds to ethnic lines in America. And in turn, an ethnic God practices tribalism. “Ethnic suffering does not strike quickly and then leave after a short and terrible siege,” he wrote. “Instead, it extends over long historical eras.”

Religion and Racism: An American Dilemma

July 23, 2019

The Black Reality Think Tank radio program will discuss how the intermixture of white racist ideology and religion has been used to justify the enslavement, murder, and oppression of African people throughout the planet earth. What is the results for African people as one ponders this “horned syllogism,” Both are unescapable!!!

Our aim here at the Black Reality Think Tank is to render among African people in America awareness of self. 

The goal and objective of the Black Reality Think Tank are to study and understand the past, in order to dissect the present and support implementing a meaningful future.

5 facts about the religious lives of African Americans

Attendees at the annual session of the National Baptist Convention in 2016. Brendan Smialowski/AFP/Getty Images


1.Roughly eight-in-ten (79%) African Americans self-identify as Christian, as do seven-in-ten whites and 77% of Latinos, according to Pew Research Center’s 2014 Religious Landscape Study. Most black Christians and about half of all African Americans (53%) are associated with historically black Protestant churches, according to the study. Smaller shares of African Americans identify with evangelical Protestantism (14%), Catholicism (5%), mainline Protestantism (4%) and Islam (2%).

2.The first predominantly black denominations in the U.S. were founded in the late 18th century, some by free black people. Today, the largest historically black church in the U.S. is the National Baptist Convention U.S.A. Inc. Other large historically black churches include the Church of God in Christ, the African Methodist Episcopal Church (AME), and two other Baptist churches – the National Baptist Convention of America and the Progressive National Baptist Association Inc.

3.African Americans are more religious than whites and Latinos by many measures of religious commitment. For instance, three-quarters of black Americans say religion is very important in their lives, compared with smaller shares of whites (49%) and Hispanics (59%); African Americans also are more likely to attend services at least once a week and to pray regularly. Black Americans (83%) are more likely to say they believe in God with absolute certainty than whites (61%) and Latinos (59%).

4.The share of African Americans who identify as religiously unaffiliated has increased in recent years, mirroring national trends. In 2007, when the first Religious Landscape Study was conducted, only 12% of black Americans said they were religiously unaffiliated — that is, atheist, agnostic or “nothing in particular.” By the time the 2014 Landscape Study was conducted, that number had grown to 18%. As with the general population, younger African American adults are more likely than older African Americans to be unaffiliated. Three-in-ten (29%) African Americans between the ages of 18 and 29 say they are unaffiliated compared with only 7% of black adults 65 and older who say this.

5.Older African Americans are more likely than younger black adults to be associated with historically black Protestant churches. While 63% of the Silent Generation (born between 1928 and 1945) say they identify with historically black denominations, only 41% of black Millennials say the same. (When the survey was conducted in 2014, Millennials included those born between 1981 and 1996.)


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