Many Black Churches are living-growing organisms in communal cultures where everyone is a distant cousin or aunt. BMC’s are not just places of religious worship but the hub of the black community where boy meets girl, business ideas are received, mortgages are blessed, children are born, named and nurtured. Where life’s crises are anaesthetised, friendships and relationships are forged and careers are boosted. The Church is open almost everyday of the week with different meetings; the Grandmothers club, Choir rehearsals, Business network seminars, Youth prayer clubs, Ushers meetings, Prayer department, Cell group leaders meeting and the list goes on. The Black Christian faith is very integral to life. Theirs is a theology of ‘Emmanuel’ - God with me, in me and through me. The Holy Spirit’s companionship is evident with the speaking in tongues, laying on of hands and miracles in everyday life.
FOLLOW THE LEADER
“Pastor Jay! Please come, come, come and sit right here beside your beautiful wife!!” Rev Yemi Adeleke called out to me in her rhythmic Nigerian accent, as I entered the hall. As one of the co-leaders of House of Praise within the Redeemed Church of God (RCCG), Pastor Yemi is a bubble of life, giggles and smiles. The building located close to the Thames in Southeast London was converted from an industrial to religious use. Tastefully furnished and redecorated, the hub for this parish was teeming with women and men preparing for their ladies conference Total Woman that attracts hundreds of women annually.
As I spoke with her husband, Rev Andrew Adeleke, one of the top leaders in the denomination, I couldn’t help thinking that the Redeemed network of Churches have come a long way. The first set of Redeemed members started within a small house fellowship in 1985. According to the Centre for Studies on New Religions CENSUR in 2000, RCCG had approximately over 100,000 members within London and the Midlands.
RCCG reflects the new genre of BMC’s from Africa and the Caribbean, which do not fit the classic caste. Rather than project a siege mentality, these Christian communities ooze with optimism, confidence and hope.
From the brow-sweating Bishop John Francis, to the chic and trendy Ramson-Mumba to the authoritative Apostle Alfred Williams, the pulsating Dr Albert Odulele to the articulate Bishop Wayne Malcolm, the Black leader epitomises the rhythm of Church life. She or he is the peacemaker and thermostat, stabilising fibrillations, and regulating the ambience within the pews. An intricate culture of respect for leadership threads delicately through the liturgy, worship and congregational life. This gradient and medium of honour is one of the distinctives of black Christians mirrored by the Early Church. I consider that this is one of the key factors in the growth of black-led churches that allows fluid delegation, team dynamics and deployment. However, this can be one of its weaknesses when this leverage is abused. Sadly the failures – where leaders abuse their positions tend to grab the headlines.
I WANNA DANCE!
If you’ve ever stepped into a black church, one of its classic hallmarks is the exuberant music, praise and worship. You are carried along, hypnotised by the rhythm and swept away by the sheer mass energy. You sweat with the songs and shout out the choruses. It’s enchanting and invigorating. Tiring but exhilarating all at the same time; especially if you’re over 50 and expected to move your body like a teenager! It’s an experience, period!
