To Welcome or Affirm: Black Clergy Views About Homosexuality, Inclusivity, and Church Leadership

Abstract

When the subject of the Black Church and homosexuality is broached, research often focuses on homophobia and correlates with HIV/AIDS. Fewer studies examine other problematic issues germane to gay and lesbian involvement in Black congregations. In this analysis, Black clergy dialogue during focus groups about inclusivity and church leadership by gays and lesbians. Informed by Cultural Theory, of equal interest is whether discourses are influenced by Black Church cultural tools, as well as cultural dynamics, from the broader Black community. As anticipated, findings suggest the tendency for clergy to promote welcoming church spaces, but to be reticent about affirming homosexuality as an acceptable lifestyle. Furthermore, although clergy are generally supportive of involvement by closeted gays and lesbians as lay leaders, most do not support their involvement in the clergy, particularly as pastors. However, views vary based on denomination and gender, and are informed by Black Church cultural components such as scripture and the call-and-response tradition.

Standing in the intersection : using Photovoice to understand the lived experience of black gay college students attending predominantly white postsecondary institutions.

“…Homosexuality's connection to mental illness, perversion, and biblical sin associates those engaged in such behaviors with social stigmas the Black church contests (Barnes, 2013;McQueeney, 2009).…”

“…Members of stigmatized groups, specifically Blacks, manage discredited identities and negotiate encounters with White society by "overemphasizing modesty, adopting a stance of sexual conservatism and traditional sex norms" (Barnes, 2013(Barnes, , p. 1412Chaney & Patrick, 2011;Collins, 2013). Within the Black church and by extension the Black community, discussions around sexuality and sexual minorities as well as other topics that might bring about community stigma are taboo (Barnes, 2013(Barnes, , p. 1412Gibbs & Jones, 2013). …”

“…Uniquely characteristic of the Black church are spirituals/gospel music, "call and response," a commitment to service and support, and the idea of a linked or common experience positioned in a racist past and present (Barnes, 2013(Barnes, , p. 1411. Members of stigmatized groups, specifically Blacks, manage discredited identities and negotiate encounters with White society by "overemphasizing modesty, adopting a stance of sexual conservatism and traditional sex norms" (Barnes, 2013(Barnes, , p. 1412Chaney & Patrick, 2011;Collins, 2013).…”

“…(Balaji et al, 2012, p. 734) For the purpose of this discussion, the phrase "Black church" is used only to reference the combined power of faith and influence of church organizationsspecifically, Christian-within the Black community (Hill, 2013). The Black church has a long history as the model and primary teacher of the manner in which Black community members should conduct themselves (Barnes, 2013(Barnes, , p. 1411. The author recognizes the diversity of religious doctrine and church leadership and acknowledges the presence of affirming Black church communities; however, such is not the focus of the discussion to follow.…”

“…Religion and faith have and continue to play an integral role in the cultural survival of the Black community (Barnes, 2013;Boykin, 1996Boykin, , 2005Hooks, 2001;McQueeney, 2009). Belief in a higher power and favor in the afterlife have sustained the Black community through the evils of slavery, the indignities of the civil rights era, and the modern ills of poverty and social injustice.…”