Afro-Christian congregations maintained their fundamental nature from the start of Afro-Christian church activities, directly following the Civil War, until the creation of the United Church of Christ. African-Christian churches and their pastors were fiercely protective of their freedom and control. Afro-Christians politely refused such donations out of strict respect for their independence, integrity, and autonomy, in contrast to many of their Puritan sisters and brothers who had grown reliant on them for pastor supervision and church structures.
Up until recently, they refused assistance from the denomination out of concern that it may come with conditions that might limit their independence and autonomy. They had misgivings about any centralized religious power that resided in international, regional, or national organizations. Afro-Christian churches suffered from a lack of trained ministerial leaders and suitable infrastructure as a result of this independence passion.1 Afro-Christians insisted on liberty and independence while yet being passionately dedicated to community and covenant. This paradox was demonstrated during Afro-Christians’ annual Conference.
The Conference’s control over individual churches was the subject of contentious discussions. However, the high caliber of camaraderie at worship and meals fostered a strong and enduring feeling of the covenant that produced an agreement. In Afro-Christian churches, administration, prayer, and purpose were never complicated. These structures were disorganized. The priests in command of the church’s governance received lifetime appointments. Typically, the board chairperson held that position until death. Preaching, providing for the ill, and burying the dead were the pastor’s three primary responsibilities.
The declaration that Jesus Christ is the one Head of the Church has been the foundation for the doctrine, teachings, singing, ritual, and mission of Afro-Christian churches. Sometimes this Christocentric discourse came in the way of the formulation and execution of a socially defined vision. Additionally, the deacons, who controlled with an iron fist, did not always act in accordance with their rhetoric. When leading the flock, even passionate pastors occasionally ignored the first Cardinal Principle.
The Afro-Christian churches featured sermons, music, and screaming that were influenced by the African experience. The yelling was quite reminiscent of African dancing, while the lecturing and singing harkened back to African chanting. Religion was mostly an emotional experience; the ability to experience and express faith with intensity and great delight was one of the talents that Afro-Christians contributed to the United Church of Christ.
A tool for controlling overly pushy and aggressive preachers and deacons was provided by the Christocentric affirmations of Afro-Christians, which functioned as both a theological center and a means for affirming Afro-Christians. Members of the congregation would remind pastors and deacons when they went beyond their bounds of authority that “Jesus Christ is the Head of this church, not you.”2 The provided features of Afro-Christian churches indicate their significance and peculiarity.
From my perspective, Afro-Christian tradition within the scope of the theme inspires me to be a faithful minister of Jesus Christ. I should note that the previous Afro-Christian churches have undergone and are undergoing significant transformations. Their modest size and narrow geographic scope prevented them from playing a significant role in the creation of the United Church of Christ. But these churches’ distinctiveness nevertheless contributes greatly to the community. Afro Christians generally embraced the challenge to join the United Church of Christ as an essential component of the new communion. They have enhanced this Church’s broad plurality, humanitarian vision, tenable congregation governance, and soul.
Bibliography
Zikmund, Barbara. Hidden Histories in the United Church of Christ (vol. 1). New York: United Church of Christ Press, 1984.
Footnotes
- Barbara Zikmund, Hidden Histories in the United Church of Christ (vol. 1) (New York: United Church of Christ Press, 1984), 30.
- Barbara Zikmund, Hidden Histories in the United Church of Christ (vol. 1) (New York: United Church of Christ Press, 1984), 35.