GainMindshare

Author: Laurel K Harper

  • Using Titles

    The Black Church has traditionally used formal titles to address and honor its leaders, in recognition of their roles and achievements (Brinkley, 2015). This practice underscores the role of the Black Church in valuing leadership and offering respect where wider society may not (Crouch & Gregory, 2010). In this manner, the Black Church has fostered leadership for individuals who have been faithful to their calling and their congregations yet may have been marginalized in other settings. This poster examines the use of titles by leaders in the Black Church through the integration of three key constructs: the politics of respectability, social and cultural capital, and liberation theology. 

    The politics of respectability highlights how titles confer dignity and moral authority, countering negative stereotypes and asserting positive identity (Higginbotham, 1993). Social and cultural capital theories shed light on how titles function as symbols of educational and professional achievements, enhancing social networks and community standing (Bourdieu, 1986; Putnam, 2000). Liberation theology emphasizes the empowerment and justice-oriented roles of titles, reflecting the church’s mission to uplift the oppressed and advocate for social change (Cone, 1970).

    In synthesizing these constructs, this conceptual framework will consider the implications for Black Church leaders in a changing church landscape. This presentation aims to contribute insights on supporting and nurturing leaders within the leadership sphere of the Black Church, thus highlighting prophetic leadership as a means of inspiration and mobilization for leaders.

    Introduction

    Black Americans have experienced marginalization throughout their history. Enslaved Black in the United States were considered property, and as such their lives were of little or no intrinsic value to their owners (Schermerhorn, 2009). A Black woman hired as a domestic in the late 19th century and in the first half of the 20thcentury was often referred to as “the colored girl” regardless of her age (Hicks, 2010).  Even leaders and persons of prominence in the Black community were subject to the same humiliating treatment. A Black doctor as late as the 1960s in the South was not referred to by his earned title of Dr. Poussaint, but as “boy” and “Alvin” (Poussaint, 1967, as cited in Ervin-Tripp, 2005). These are only a few examples of the marginalization Blacks have experienced throughout their history in the United States. 

    While Blacks experienced disparaging treatment in most aspects of their lives, they were able to find respite in their churches. The Black Church in the United States rose to a prominent position in Black US culture. This phenomenon occurred after slaves were emancipated and emerging leaders were thus able to form congregations without the need for approval from their (former) owners. Beginning in the late 1800s, the Black Church was where Blacks, who were constantly marginalized and treated as second-class citizens, could regroup and recharge and be reaffirmed by their leaders. The Black Church in the US became, and continues to be, the hub of Black culture more than any other entity in Black US culture. 

    As a means of restoring their congregations with respect and dignity, Black churches embraced the use of titles for all members of their communities, beginning with their leaders. While the Black Church used titles that were used in all churches, the Black Church developed an even more elaborate system of titles, incorporating terms into regular use. Traditional terms such as “Pastor” and “Reverend” and “Deacon” and “Evangelist” were used. Also, less traditional terms such as “Mother” and “Missionary” were used, assigning them meanings that diverged from how the terms are normally understood.

    Race relations in the United States continue to be challenging, but they have improved. Fortunately, leaders in Black churches preserved the practice of title usage in their congregations. Retaining the practice continues to provide congregants with support, empowerment, mentoring, and community. This conceptual framework will examine three streams in the literature which inform the topic. The first stream is the politics of respectability, including the prominent role of women in this strategy. Second is social and cultural capital. The third stream is liberation theology. Individually, these constructs have been examined in the literature. Collectively, little or no literature exists. Thus, this poster presentation will address this gap in the literature.

    Methodology

    A review of the literature was conducted to gain insight into the use of titles in the Black Church, their placement in the context of historical marginalization, and the role of leadership in the phenomenon. Three streams of literature emerged as foundational to the topic of using titles in the Black Church: the politics of respectability, social and cultural capital, and liberation theology. A systematic review of the relevant sources informs an understanding of how titles have historically served as symbols of respect, affirmation, authority, and empowerment within the Black community. This approach lays a foundation for discussion of the implications of the use of titles into the 21st century and beyond.

    The Politics of Respectability

    In the effort to combat racial discrimination and uplift the Black community, the politics of respectability emerged as a prevalent concept (Higginbotham, 1993). Blacks were encouraged to assume characteristics that white society deemed “respectable.” These characteristics or practices included their behaviors, dress, and mannerisms. Not only was conformity to mainstream norms encouraged, but moral uplift was also featured. Virtues such as cleanliness, temperance, and modesty were emphasized, to directly counter the prevailing stereotypes of laziness and immorality in Blacks. Community leadership was therefore promoted by Black leaders, and Black women in particular, in asserting dignity and demanding equal treatment. The belief was that by exhibiting high moral standards, Blacks would gain the respect of whites and thus advance civil rights.

    Social and Cultural Capital

    Social capital refers to social networks and includes the social norms of reciprocity and trust that result from the networks, as well as the employment of these assets in fostering a mutually beneficial relationship (Tripp et al., 2009). Social norms facilitate collective action within a community, with individual and collective benefits. Cultural capital refers to social, nonmonetary assets that foster social mobility (Bourdieu, 1984). The integration of social capital and cultural capital illuminates how individuals and groups navigate social structures and achieve advancement. Black leaders fostered the growth and use of social and cultural capital for the advancement of their congregations.

    Liberation Theology

    Derived from Gutiérrez’s seminal work, A Theology of Liberation, Black liberation theology interprets the principles of liberation theology within the context of the Black struggle against racism (Cone, 1999). Liberation theology’s focus is fourfold. First, prioritized concern for the poor posits that God is especially concerned for the poor and the marginalized, and Christians should thus prioritize the needs of the poor accordingly. Second, contextual theology asserts that theology is grounded in the actual historical and social context of the marginalized. Third, the combination of critical reflection and actual engagement aims to change the conditions of the marginalized; it emphasizes action leading to social change, informed by theological reflection. Fourth, biblical interpretation occurs through the lens of liberation, and focuses on themes such as the prophetic tradition that calls for social justice.

    Key Findings and Insights

    A number of significant concepts emerged from the literature. The use of titles in the Black Church such as “Reverend,” “Doctor,” “Bishop,” “Apostle,” and so on, plays a crucial role in validating congregants and affirming their dignity, respect, and leadership in a community that has been historically marginalized. These titles, and many others, symbolize achievement and authority, in direct contrast to the beratement from a broader, racist society. When Blacks were not able to experience fair treatment in everyday life and everyday activities, the offer of respite has been and continues to be available in the refuge and safety of the Black Church.

    The key findings are as follows:

    • Historical context
    • Politics of respectability
    • Social and cultural capital
    • Liberation theology
    • Leadership development
    • Community cohesion 

    Discussion and Implications

    The use of titles, whether earned or honorary, remains a valuable practice for Black churches. The environment in which the practice emerged has changed. Blacks are no longer enslaved, Reconstruction has ended, and Jim Crow laws have been abolished. The intensity of the marginalization has lessened, but it has not been completely eliminated. As such, the need to provide validation to Black church congregants persists. Leaders thus choosing to retain the custom can foster and potentially experience a wealth of positive outcomes.

    Implications:

    • Enhances empowerment and representation
    • Strengthening of social networks
    • Educational and professional advancement
    • Advocacy and social justice
    • Gender inclusivity
    • Adapting to change
  • Digital Church Communities: Fostering Engagement Ethically

    Digital Church Communities: Fostering Engagement Ethically

    Poster Presentation
    International Leadership Association
    25th Global Conference
    Cultivating Leadership for a Thriving Future

    Abstract

    As more and more US Christian churches are closing, church leaders are exploring digital communities as a means of reversing the trend. It is unclear, however, whether and to what degree these efforts have been successful and what lessons have been learned.  Drawing on both the author’s own experience and emerging literature on the topic, this presentation seeks to examine how leaders foster authentic engagement within digital church communities, with consideration given to ethical issues.

    Digital Church Communities: Fostering Engagement Ethically
    Poster Presentation

    The church is shrinking and has been for decades. The percentage of US Americans who identify as Christian has been steadily declining for many years now, and could very well fall below 50% by the year 2070 (Pew Research Center, 2022). Fewer Christians translates to fewer church members and attendees (Krejcir, 2007). The COVID-19 pandemic forced churches to temporarily close their doors, exacerbating an already tenuous situation. In light of this attrition crisis, church leaders have been investigating strategies to encourage church engagement for some time now. One strategy that increased in momentum during the pandemic is the use of a digital community. Post-pandemic, some churches have continued to maintain these communities, and of those, some have even extended their digital offerings, in the attempt to create a true sense of community as a means of reversing the exodus which had already begun prior to the pandemic. However, there is limited research as to whether these digital communities are successful in creating engagement amongst church attendees. This poster presentation will examine engagement in digital church communities and their related ethical considerations. It will also include three streams in the literature on the topic: attrition, growth, and digital community. In addition, deficiencies in the literature will be identified for further exploration, the significance of the study will be mentioned , and the purpose statement and research questions will be included.

    Engagement

    In order for church leaders to foster engagement in their digital communities, they need to have an understanding of what they are hoping to accomplish. Namely, what is engagement? How will a church leader know if their congregants are actually engaged and content in their digital church community experiences? It is thus necessary to define engagement. Engagement can be defined as involvement in planning, designing, governing, and delivering of activities and services that collectively comprise a community (O’Mara-Eves et al., 2013). The connotation is that engagement not only includes active participation, but also includes being involved in the direction of the conversation, and even deciding what gets discussed. Markers for engagement will be identified later.

    Ethical Considerations

    As church leaders strive to define engagement in digital communities for their congregations, it is crucial to remain vigilant of ethical considerations. At the intersection of several different ethical considerations and categories lies the emergent concept of Digital Media Ethics (Ess, 2017). Digital Media Ethics, as a subcategory of applied ethics, explores the ethical use of digital media technology as used on a daily basis. In order to forge a digital community which is a viable option for all stakeholders, church leaders cannot be passive in providing ethical oversight for their digital communities.

    Safety and Privacy and Fair Oversight

    Church leaders must ensure that the digital communities for which they provide oversight are safe, protected spaces where congregants feel safe enough to be vulnerable and communicate more intimately than they would in more public arenas (Carter et al., 2023; Fuss et al., 2021). Leaders of the digital communities will need to strike a balance between providing oversight to remove lewd, violent, and similarly inappropriate content, yet not be stifling and overbearing in governance. Participants in digital church communities should feel safe to communicate openly, and without fear of being harassed by other participants—but yet no participant should feel overly sanctioned. Striking this ethical balance will foster a digital community in which engagement and meaningful communication can happen.
    Diversity, Equity, Inclusion

    Digital communities provide an arena in which anyone can participate with less chance of bias or discrimination or judgment, and church communities are no exception. Individuals who may experience some form of discrimination when they attempt to be a part of an in-person community, may find digital communities to be more accepting and inclusive. Organizations which are in the position to maintain a hybrid presence for their members are particularly well-positioned to offer a more diverse, equitable, and inclusive environment in which their members are able to experience a sense of belonging (Marabelli et al., 2023).
    Mental Health

    Churches have been instrumental in providing mental health support and resources, and when churches were forced to close their doors due to the pandemic, a marked increase in despair and depression was evidenced (DeSouza et al., 2021; Watson, 2023). As a result of not being able to physically interact in a community, many experienced loneliness (Choi et al., 2012; Fuss et al., 2021). Since loneliness has been linked to a decrease in mental health wellness (Loneliness and mental health, 2023), making use of alternative strategies for engagement such as digital communities when physical communities are not possible is of vital necessity.

    Accessibility

    Church leaders concerned with creating an ethical digital community must necessarily be cognizant of accessibility. It is ethically imperative to provide accessibility to those for whom accessibility to the digital or in-person community is limited or unavailable (Carter et al., 2023). Some congregants are not able to attend because of various disabilities (i.e., visual impairments, intellectual disability, autism, neurodivergence, physical disabilities, hearing impairments). Others face accessibility challenges due to limited financial resources (McMenemy, 2022; Stelitano et al., 2020).

    Review of the Literature

    Attrition

                  The first stream of literature related to this study discusses the problem of church attrition. As stated above, the American Christian church is declining and has been for decades. There are at least two main reasons for the decrease in church attendance. One reason for the attrition has been that new converts are simply not staying. Out of every four new converts to the faith, only one becomes a part of the church and remains; the other three leave (Arn, 2021). A second reason why people are leaving the church is because they do not feel a sense of belonging, or connectivity, or community (Bogle, 2020; Krejcir, 2007; Wilson, 2014). Since the 1970s, if not earlier, church leaders have been working to find new and inventive ways to counter the exodus from the church (Arn, 2021), which indicates the exodus is not new, and has not gone unnoticed.

    Growth

                The third stream looks at church growth. Despite the dismal outlook, there are actually some churches that are growing. While the overall number of churches and church attendees is trending downward, some churches are not only maintaining their numbers, but they are increasing. Two themes in the literature emerge as a means of explanation. First, in examining the demographic and religious characteristics of attendees and clergy, it was determined that doctrinal conservatism is a factor contributing to church growth (Haskell et al., 2016). The second theme was that of using Biblical principles and strategies employed by the apostles in order to encourage church growth (Wilson, 2017).

    Digital Community

                The third stream of literature looks at the use of a digital community to counter the problem of church decline. A possible solution in the campaign to stop the exodus from the church is to offer an alternative means of in-person church attendance. Even prior to the pandemic, churches were exploring ways for members who could not or would not attend in person to continue to be an integral part of the church community (Campbell, 2020a). During the pandemic, almost everyone was required to stay at home, and the online church garnered more interest overnight (Campbell, 2020a). It is highly likely that churches will have to maintain in-person and online communities in order to survive. The hybrid church model is here to stay (White, 2022). There has been some resistance to using the internet to create faith communities that are an extension of a church’s in-person offerings (Giese, 2020). This resistance is not unlike some 19th century theologians’ initial opposition to the introduction of organ music into their services. Yet, just as the organ is now a mainstay, so are hybrid churches, too (Cormode, 2020). Technology can and should be used to support the church’s in-person ministry. After all, even the Apostle Paul utilized the technology of his day (letter writing) to maintain a virtual presence with the churches he planted and visited, thereby becoming the first “cyberapostle” (Dixon, 1997, cited in Campbell, 2005).

    Central to the notion that a digital community can be beneficial for churches is accepting the possibility that an online-based option even has the potential to provide value. Speech act theory (SAT) analyzes language use “in terms of actions and their effect in a speech performance” (Cho, 2020, p. 15). In essence, speech prompts action. The relevance of SAT to digital church communities lies in the fact that wherever the Word of God is proclaimed, whether in a church building or online, its power is no less impactful, and those who corporately gather either physically or virtually can hear and experience its transformative power. 

    Churches have not only worked to create an online presence but have also worked to engage their congregants and create a true sense of community, seeing that it is not enough to simply livestream Sunday morning services on social media (“online church”). Instead, a church must use technology to its advantage to form a true sense of community (“church online”) (Campbell, 2020a; Chow & Kurlberg, 2020; Cooper et al., 2021; Giese, 2020). A number of desired traits of an online community have emerged: relationship, care or support, value, connection, intimate communication, and fellowship with like-minded believers (Campbell, 2020b). When congregants experience these markers, they are engaged in their communities, as was mentioned previously. Yet few specifics, if any, exist that solidly indicate whether these desirous traits are widely recognized by church leaders as indicators of engagement or goals for fostering engagement.

    A term which was mentioned repeatedly was koinonia, a Greek term found in the New Testament to indicate the state of Christian worship and fellowship (Chia, 2020) and community (Cormode, 2020; Musa, 2020). Community and commonality of purpose both exist within the body of Christ, regardless of geographic location. Before the existence of the internet, even before the Christian Church became well established, New Testament believers were engaging in koinonia (Jenkins, 2019).

    Deficiencies in the Literature

    There were three deficiencies in the literature that were detected during this review. First, prior to the pandemic, the literature was limited because the number of churches with digital communities was limited, particularly since the technology to create such communities was still relatively recent. Second, the pandemic has only recently ended. This means that the amount of research conducted on the use of post-pandemic digital communities in general, and with conclusive findings in particular, is thus limited. Third, while there are studies that examine online churches, there appear to be very few that examine churches with true digital communities—church online—and specifically whether churches with digital communities foster engagement.

    The Significance of the Study

    This study will make two major contributions of significance. First, it will fill a gap in the literature on whether church leaders can effectively foster engagement in their digital church communities, which may have applicability on a larger scale for churches with a declining number of congregants. Second, the recommendations proceeding from this study will prove beneficial for academic researchers in non-church digital communities.

    Purpose Statement and Research Questions

    The purpose of this study is to determine whether church leaders can successfully foster engagement in their digital church communities. The main research question is, how do church leaders foster engagement in their digital church communities? Related questions include: Is age a factor in digital church community engagement? Does the size of the church impact engagement in digital church communities? Did the churches have an online presence of any kind prior to the pandemic?

    References

    Arn, C. (2021). My pilgrimage in church growth. Great Commission Research Journal, 13(1), 61-85. https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1034&context=gcrj

    Bogle, A. (2020). Turning flavor of the month into staple diet. In H. A. Campbell (Ed.), The distanced church: Reflections on doing church online (pp. 7-9). Digital Religion Publications. https://doi.org/10.21423/distancedchurch

    Campbell, H. A. (2005). Exploring religious community online: We are one in the network. Peter Lang Publishing. 

    Campbell, H. A. (2020a). A distanced church in a time of pandemic…an introduction. In H. A. Campbell (Ed.), The distanced church: Reflections on doing church online (pp. 3-6). Digital Religion Publications. https://doi.org/https://doi.org/10.21423/distancedchurch

    Campbell, H. A. (2020b). What religious groups need to consider when trying to do church online. In H. A. Campbell (Ed.), The distanced church: Reflections on doing church online (pp. 49-52). Digital Religion Publications. https://doi.org/https://doi.org/10.21423/distancedchurch

    Carter, E. W., Tuttle, M., Spann, E., Ling, C., & Jones, T. B. (2023). Addressing accessibility within the church: Perspective of people with disabilities. Journal of Religion & Health, 62(4), 2474-2495. https://doi.org/10.1007/s10943-022-01508-6

    Chia, R. (2020). Life together, apart: An ecclesiology for a time of pandemic. In H. A. Campbell (Ed.), Digital ecclesiology: A global conversation (pp. 20-27). Digital Religion Publications. https://doi.org/10.21423/digitalecclesiology

    Cho, A. (2020). For the church community after COVID-19. Dialog: A Journal of Theology, Mar, 14-21. 

    Choi, M., Kong, S., & Jung, D. (2012). Computer and internet interventions for loneliness and depression in older adults: A meta-analysis. Healthcare Informatics Research, 18(3), 191-198. https://doi.org/10.4258/hir.2012.18.3.191

    Chow, A., & Kurlberg, J. (2020). Two or three gathered online: Asian and European responses to COVID-19 and the digital church. Studies in World Christianity, 26(3), 298-318. https://doi.org/10.3366/swc.2020.0311

    Cooper, A.-P., Laato, S., Nenonen, S., Pope, N., Tjiharuka, D., & Sutinen, E. (2021). The reconfiguration of social, digital and physical presence: From online church to church online. HTS Teologiese Studies/Theological Studies, 77(3), 357-365. 

    Cormode, S. (2020). The innovative church. Baker Academic. 

    DeSouza, F., Parker, C. B., Spearman-McCarthy, E. V., Duncan, G. N., & Black, R. M. M. (2021). Coping with racism: A perspective of COVID-19 church closures on the mental health of African Americans. Journal of Racial and Ethnic Health Disparities, 8(1), 7-11. https://doi.org/10.1007/s40615-020-00887-4

    Ess, C. (2017). Digital media ethics. Oxford Research Encyclopedia of Communication, 1-47. https://doi.org/10.1093/acrefore/9780190228613.013.508

    Fuss, B. G., Dorstyn, D., & Ward, L. (2021). Belonging in the online world: Older adults’ use of internet for community. Journal of Social Inclusion, 12(2), 3-29. https://doi.org/10.36251/josi.218

    Giese, R. L., Jr. (2020). Is “online church” really church? The church as God’s temple. Themelios, 45(2), 347-367. https://www.thegospelcoalition.org/themelios/article/is-online-church-really-church-the-church-as-gods-temple/

    Haskell, D. M., Flatt, K. N., & Burgoyne, S. (2016). Theology matters: Comparing the traits of growing and declining mainline Protestant church attendees and clergy. Review of Religious Research, 58(4), 515-541. https://doi.org/10.1007/s13644-016-0255-4

    Jenkins, C. M. N. (2019). A new koinonia: Rediscovering community through online communities of practice(Publication Number 313) [Doctoral dissertation, George Fox University]. https://digitalcommons.georgefox.edu/dmin/313

    Krejcir, R. (2007). Statistics and reasons for church decline. Francis A. Schaeffer Institute of Church Leadership Development. http://www.churchleadership.org/apps/articles/default.asp?articleid=42346&columnid454

    Loneliness and mental health. (2023).  Mental Health Foundation. https://mentalhealthfoundation.org/loneliness-and-mental-health/

    Marabelli, M., Zaza, S., Masiero, S., Li, J., & Chudoba, K. (2023). Diversity, equity and inclusion in the AIS: Challenges and opportunities of remote conferences. Information Systems Journal, 1-26. https://doi.org/10.1111/isj.12458

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    Musa, B. A. (2020). Reimagining place and presence in the virtual church: Community and spiritual connection in the digital era. In H. A. Campbell (Ed.), Digital ecclesiology: A global conversation. Digital Religion Publications. https://doi.org/10.21423/digitalecclesiology

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    Watson, C. (2023). WATSON column: Depths of despair – Study finds link between church participation, suicide. The Journal Gazette. https://infoweb-newsbank-com.eu1.proxy.openathens.net/apps/news/document-view?p=AMNP&docref=news/1932C9C60F817F68

    White, J. E. (2022, August 18). Hybrid is here to stay. Church & Culture. https://www.churchandculture.org/blog/2022/8/18/hybrid-is-here-to-stay

    Wilson, B. R. (2017). The depiction of church growth in Acts. Journal of the Evangelical Theological Society, 60(2), 317-332. https://www.etsjets.org/files/JETS-PDFs/60/60-2/JETS_60-2-317-332_Wilson.pdf

    Wilson, G. B. (2014). Leaving “the church”: A painful blessing? The Way, 53(1), 101-107. https://www.theway.org.uk/back/531Wilson.pdf