A brief history of the perception of 'black' churches by mainstream churches

This is a rather personal survey and could do with a bit of research to be more comprehensive but perhaps does form an agenda for ongoing research.  It is rooted in my work for the Zebra Project between 1986 and 1991 where I became particularly aware of the growing importance of African Christianity in London.

Pre-war

As far as I am aware there were no black churches before the war although there were a number of missions for black and African seamen and some individual black Christian leaders (e.g. Celestine Edwards) operating within the mainstream churches

Postwar

"Black" churches emerged without much notice being taken of them beyond the local community and sometimes black people would be guided towards them rather than the mainstream white churches by anxious clergy

Sixties

Concern amongst the mainstream about emergence of "black" churches e.g. Clifford Hill's (Congregational minister in Tottenham) research for The Home Office.  Warning from Caribbean Baptists not to let 'them' set up their own churches. 

On the international scene some African Independent churches were beginning to be welcomed into the World Council of Churches e.g. Church of the Lord Aladura and the Kimbanguist church.  Also scholars were beginning to study Pentecostalism e.g. Hollenweger

Seventies

Beginning of engagement by BCC (British Council of churches) and Zebra Project (Methodist Based in Mile End) and challenging of rejectionist attitudes e.g. in Methodist conference.  The International Ministerial Council of Great Britain is also set up around this time ordaining black ministers and recognised by the Anglican church

Two distinct groups are engaged with: the Caribbean Pentecostal/holiness churches (organised, for instance, through AWUCOC and their own denominations, New Testament Assembly was particularly prominent) and the African Independent Churches (mainly Nigerian Aladura but they also included the Trinidadian Spiritual Baptists).  This latter group are organised in Council of African and Afro-Caribbean Churches the leading figure being Fr Olu Abiola.

Throughout this period awareness of racism amongst mainstream churches has been increasing.  This was expressed through CCRU (which later became CCRJ) and their projects fund which supported much antiracist work including some work by black majority churches.

Eighties

The Brixton riots were a key event in raising the issue of race at the beginning of the Eighties.

Setting up of CCP (Conference for Christian Partnership) created a meeting place for black and white Christian leaders.  Publishing of reports on sale and sharing of church buildings and work on other issues e.g. hospital chaplaincies.  The establishment of Centre for black and white Christian partnership in Birmingham.  Development of some other projects around the country eg Keyboard in Bristol, research project at Leeds University. Development of black led terminology.

Philip Mohabir moves back to England and links up with left-wing house church leader Dave Tomlinson to found ACEA beginning Evangelical engagement with "black" churches (the black white partnership dimension of ACEA's work was much more apparent that this time). Radical Evangelical groups such as ECRJ had been raising issues of racism and engagement with black led churches previously. Funding from the EA enables ACEA to become the leading organisation in the field

African churches begin to develop, alongside a growth in African members of mainstream denominations.  They become increasingly important through the 90s, especially in London 

Emergence of Asian Christian organisations brought a new dimension to the scene eg Alliance of Asian Christians & South Asian Concern

Nineties

CCP is disbanded and some black led churches brought into the mainstream CCBI.  Zebra also disbands marking the declining importance of the intermediary black/white partnership organisations.  

Black Majority Church (BMCs) language develops (first developed as far as I am aware by Bishop Patrick Kalilombe -- a Roman Catholic from Malawi who was director of Centre for black and white Christian partnership). 

Government begins to become aware of the black Christian presence and starts to relate to them directly rather than through mainstream ecumenical organisations 

An increasing sense that BMCs are not marginal but part of the mainstream of British Christianity and the development of black majority churches within the traditional denominations begins to increasingly blur the distinctions.

2000+

African churches begin to have a higher profile.  Particularly Kingsway International Christian Church (KICC) -- a mega-church and Redeemed Christian Church.  ACEA by now has become African Caribbean Evangelical Alliance and provide some focus for BMCs but the movement is still very diverse.  People such as Nims Obunge of the Peace Alliance begin to give BMCs a higher political profile

Books by Mark Sturge (ACEA) Joe Aldred (CCBI) and Chigor Chike are published although no history of the black Christian presence in Britain has yet been published (or researched?) The original Caribbean pioneers are now dying off (e.g. Io Smith).  Another Gentleman to the Ministry and "Where Do We Go from Here?" by Ira V. Brooks remain the best documents on the early period. 

Church of England

The Anglican church has often play the role of patron to BMCs e.g. its role in the IMCGB, the sharing of many of its churches with BMCs and the sale or leasing of redundant churches.  This at times has been positive but often problematic particularly over unsatisfactory leasing arrangements.

At the same time the church has been trying to address issues of racism within the church e.g. through the now defunct Simon of Cyrene Institute and the Committee for Black Anglican Concerns.  These have sometimes created a meeting place and sense of shared agendas although underlying theologies have often been very different. 

John Sentamu has given a high profile to Black Anglicanism

Methodist Church

The Methodist Church has a long history of addressing issues of racism and this has brought it into contact with BMCs especially through the Zebra Project.  Buildings are often shared with BMCs but this does not often create close relationships, in fact, often quite the reverse.  The same could be said for other denominations.

United Reformed Church

The history has been similar to that of the Methodists although the history of addressing racism is not as strong (the church is the weakest of the major denominations in inner-city areas).  Some ethnic churches have begun to develop, particularly those using Asian languages and Upper Clapton URC is an interesting example of the URC church with strong connections with Pentecostal BMCs.  An interesting experiment where a small URC church sold their building to a large BMC and then became their tenants was innovative by ran into problems over the costs of maintaining the building (not an uncommon problem).

Baptist church

The Baptist relationship with BMCs has been markedly different from that of the Methodists or URC despite a similar nonconformist heritage.  The churches are all self-governing and therefore more conservative.  Issues of racism have been less explored (although there have been some developments in recent years) and there has been a greater reluctance to share buildings with BMCs.  There has rather been an openness to include baptistic BMCs within Baptist associations and these churches are now the largest Baptist churches in London, although perhaps not fully integrated into association life.  There is often as strong reluctance to have two separate churches meeting in the same building and some Baptist churches have worked hard to develop a sense of shared mission amongst various congregations.

Roman Catholics

There is a greater theological gulf between Catholics and the mainly Pentecostal BMCs.  During this period the Roman Catholic Church in England has been trying to develop its ecumenical relationships with mainstream English churches and so it's concern with BMCs has been more marginal.  I know of no instance where a BMCs uses a Roman Catholic building, for example.  Nonetheless through CA RJ (Catholic Association for Racial Justice) there have been common concerns and some meetings have been arranged.

House churches

There is an obvious theological connection between charismatic house churches and Pentecostal BMCs which has in places created close relationships and sometimes a fuzzy dividing line between the two traditions.  House churches have tended to flourish in affluent middle-class areas, however and there is often quite a cultural divide.

 

James Ashdown August 2002 (revised August 2008)