Parsing the Power of Bishop Eddie Long and the Black Church: An Interview with Anthea Butler
by Kate Moos, managing producer
Allegations that Bishop Eddie Long coerced four young men to have unwanted sexual contact have riveted the media. In his first appearance before his congregation of New Birth Missionary Baptist Church east of Atlanta, Bishop Long fell short of a resounding denial of these charges.
Understanding that his “anti-homosexual” theology and activism make these accusations particularly controversial, we invited religion scholar Anthea Butler to help us understand the dynamics at play within the black church and a scholar’s perspective on the news coverage of this story.
She is associate professor of Religious Studies at the University of Pennsylvania and a regular contributor to Religion Dispatches. She is a past guest of this program and has written extensively about the role of women in the Pentecostal movement, especially in the Church of God in Christ, a predominantly African-American denomination that is the fifth-largest Christian tradition in the United States. We corresponded with her by email.
Is this story getting the coverage it deserves? Or is the coverage extreme? Would the story receive such prominence if his accusers were young women? Is it getting different coverage because he’s African American?
Yes, the story is receiving the coverage it deserves, not only in America, but globally. He has staked a portion of his ministerial message on homosexuality as “sin” and same sex marriage is wrong in a global context, so it is also fair to question his alleged activities.
If the accusers were women, this case would not receive that much coverage at all, sadly. I don’t think Long is getting different coverage because he is African American. I think the “responses” are different because the African-American community has been so shocked, and more importantly, his physical appearance (buffed out muscular body) is so unlike most pastors we see, Ted Haggard included, that his very physical being is also being critiqued along with the allegations.
You have written that this story presents a challenge to the black church in America to get over their homophobia. You recently wrote:
"The real story, however, is that this case explodes the cover of the black church’s internal don’t ask, don’t tell policy which has had a profound effect on the community and its followers. It’s very interesting that the Long scandal broke almost immediately after black pastors led by Bishop Harry Jackson came together with the Family Research Council to oppose the repeal of the Don’t Ask, Don’t Tell Act. Many black pastors have staked their entire ministries on the ‘family’ and the obsession with mainstream gender norms that encourage heterosexual marriage, abstinence, and patriarchal norms."
How are attitudes toward homosexuality in the black church distinct from the anti-homosexual theology of other Christian churches in this country?
The attitudes about the black church are distinctive because, even though the party line is anti-homosexual, there are plenty of gay people in black churches. The don’t ask, don’t tell policy of the churches allows for people to be a part of the congregation, welcomed, but consistently exposed to a message of “second class, sinful citizenship” because of their sexual preference. And that is wrong.
The other part that is different is that the black church’s stance is not only biblical, but it’s about social respectability and attempting to rectify disparities — for instance, the high rate of unmarried African-American women. Homosexuality is perceived to be a reason why black women are such a high percentage of those who are unmarried.
Among the elements that distinguish this story are that the alleged sexual contact was coercive (different moral ground hiring a prostitute, as in the Ted Haggard story) and that it involved young men for whom Long was a very powerful authority figure. You point out that the role of the central, powerful, charismatic pastor in congregational life is dangerous on many levels. And yet isn’t it precisely those qualities that make churches like New Life [megachurch formerly led by Ted Haggard] successful, and draw so many people?
Yes, it is what make these churches successful, but in the case of New Life, the bishop is policing his members, but who polices/disciplines him? Charismatic authority can run amok, but it is in congregations like New Birth — that don’t have an oversight board that can both protect and discipline the pastor — that these types of issues can get out of hand. If there is an oversight board for New Birth, the best way they could protect both Bishop Long and the congregation is to have him sit out a time period until the case is adjudicated. However, since New Birth is Bishop Long, I doubt that will happen.
Many of us are involved personally with religious communities that are organized in strict hierarchies that reserve power to a small number of leaders with few checks and balances. That’s something we see a lot of in secular organizations as well (though without the presumption that the hierarchy is sanctioned by the deity). Arguably, this is a model of human organization that has proven consistently ineffective at best, and criminal at worst. Some people would say that religion itself, faith itself, is the problem. Is there a way in which religion can be part of a solution?
More oversight and a willingness to turn people in to the authorities (police) would be a start. Many communities harbor and move about leaders involved in scandals; the Catholic Church is the model for how churches move around problem clergy rather than taking definitive legal action. I do believe that, as these incidences rise, the privileges religious officials (non-taxable status for example) enjoy in this country right now could be on their way out in the next few years if the public outcry continues.
In the coverage we’ve all seen and in writings on this story, the term “the black church” is ubiquitous. I myself use it for convenience. But is it fair to use this aggregating term to represent African-American Christians? Is it dangerous to cast this as such a broad and monolithic category, like “the Muslim world?”
It’s not exactly “fair” because this moniker means different things to different people. On the other hand, It is ubiquitous, and, although I would say that New Birth is not a traditional black church because of its size, it is because the majority of its population is African American. So to say the black church, the term that W.E.B DuBois used, is a “space” to hold lots of tensions that seem to aggregate around the social purpose of the black church (social justice and community) and the “practice” of the black church (song, prayers, preaching, etc.). It may be dangerous because it doesn’t fully express the myriad of black religious expression in the United States. But, then again, it is a term that, when spoken, is recognizable. In that sense, I don’t think it will fall out of use.