Leisure and Fellowship in the Life of the Black Church: Theology and Praxis

By Steven N. Waller

Leisure and Fellowship in the Life of the Black Church explores why leisure and fellowship in
congregational life of African American churches matters. The book provides a biblical
and theological foundation for the concepts of work, rest, Sabbath, play, leisure and
fellowship. Moreover, the book explores how religious tradition and doctrine shape and
constrains our attitudes and behaviors about leisure, fellowship and living abundantly.
Several churches are lifted as exemplars based on the way that they embrace leisure
and fellowship within their respective congregations. In the closing chapters, the book
examines what leisure and fellowship might be like in Heaven and how we engage Christ
and each other in congregations.

• Language: English
• Publisher: Xlibris US
• Release date: Sep 17, 2015
• ISBN: 9781499064735

Steven N. Waller

Dr. Steven Waller is an associate professor in the sport management program, at The University of Tennessee- Knoxville. Dr. Waller holds terminal degrees from Michigan State University and United Theological Seminary (Dayton, OH), where he teaches in the Doctor of Ministry program (sport chaplaincy). His research interests include: religious beliefs as a constraint to sport and leisure behavior and professional identity and credentialing of sport chaplains. He has published in outlets such as the Journal of Religion and Popular Culture, Journal of Practical Theology, the Journal of Professional Chaplaincy and the Dictionary of the Bible and Western Culture. Additionally, Dr. Waller has been in congregational and sports ministry for more than 22 years. He currently serves as an associate pastor at Foster Chapel Baptist Church, Knoxville, TN.

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Copyright © 2015 by Steven N. Waller.

Library of Congress Control Number:   2015911832

ISBN:      Hardcover   978-1-4990-6472-8

               Softcover     978-1-4990-6474-2

               eBook          978-1-4990-6473-5

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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Rev. date: 09/16/2015

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Contents

Acknowledgements

Prologue

Chapter 1: Examining Leisure in the Life of the Black Church: An Introduction

Chapter 2: Work, Theology, and the Black Church Experience The Gospel Truth

Chapter 3: Integrative Leisure and Fellowship: Connecting the Dots

Chapter 4: Removing the Shackles: Dismantling the Power of Religious Tradition and Bad Doctrine

Chapter 5: Fellowship and Creating Community in Black Churches

Chapter 6: When We All Get Together (and Enjoy Ourselves): Snapshots and Snippets

Chapter 7: Church Growth and Social Interaction

Chapter 8: When We All Get To Heaven: Eschatology, Leisure, and Fellowship

Chapter 9: Renewing Our Minds to Enjoy the Blessings of Leisure and Fellowship

Chapter 10: Concluding Thoughts

Epilogue

To life together in fun and fellowship.

This book is also posthumously dedicated to my former pastor and father in ministry, the late Rev. Dr. Frank O. Hockenhull, who loved to fellowship with God, Christ, the members of First Trinity Missionary Baptist Church, our sister churches, the Great Lakes Baptist District, the Wolverine Baptist State Convention, the National Baptist Convention USA Inc., and the World Christian Conference. Thank you for living in fellowship before my very eyes. Your living in fellowship with others was a partial inspiration for this book.

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Tables and Figures

Table 1: Gallup Poll Results: Importance of Religion

Figure 1. The Hierarchical/Negotiation Model

Figure 2. An adapted hierarchical constraints model including religious socialization

Figure 3. Memorandum on Dancing at a Church Function (personal communication, 12-01-2003).

Acknowledgements

F irst, let me begin by thanking God for being my inspiration for writing this book. It is through the saving power of Jesus Christ that I have been set aside for this service. My friend, the Holy Spirit, has brought so many things to remembrance that jump-started me during the many times I had the dreaded writer’s block. Second, I give thanks for being born into a wild and crazy but loving, supportive, and fun-loving family. It is to my parents, the late Doris and Leslie (Sr.) Waller that I will forever owe a great deal. My insane siblings are simply the best: Joyce, Leslie Jr. (Reese), Karen, Vincent, Jamie, Eric (Rick), and Kevin. Thank you all for your prayers and support as I struggled with this project. I’d be remiss if I did not thank my children (Melissa, Morgan, Steven II, Jonathan, and Tre’) and grandchildren (Jaylynn, Milan, Carson, and Isabella) for keeping me on my knees in prayer during this endeavor. A special thank-you goes out to a few good friends along the journey who helped to keep the fire lit, including Tammy Dawn, Doctors Fritz Polite, Wanda M. Costen, Joy DeSensi, Craig Wrisberg, Leslee Fisher, Robin L. Hardin, Lars Dzikus, Gene Hayes, Angela Wozencroft, Trevor Egli, Ernest Brothers and Mr. Larry Brown (University of Tennessee), Dr. Jimmy Calloway (Kennesaw State University), Rev. Dr. Harold Cottom III (United Theological Seminary), Rev. Curtis Calloway, and Reverends Kevin White, Gene Glenn, Craig Toney, Sanford Miller, Kathy Cosby, Tanya Tolbert, Jovita Yeldell, and Nokomis Butch Yeldell (Foster Chapel Baptist Church, Knoxville, Tennessee). And also to Deacons Edward Love, Ronnie Moreland, and the late Michael Moore (Macedonia Missionary Baptist Church, Dayton, Ohio). Thank you all for helping me to keep it moving.

I’d also want to take the time to thank several of my classmates from Pittsburgh Theological and United Theological Seminaries (’02 and ’06 respectively), who offered some very profound pastoral observations about the importance of fellowship in the life of the African American church. Thank you, Rev. Dr. Zorina Costello, Rev. Dr. Harold Cottom III, Michael Evans, and Rev. Dr. Christopher Zacharias.

A special thank-you to several pastors who trained me, empowered me to do ministry in a congregational setting, and most importantly, helped to understand the blessing and power that lies in fellowship within black congregations. German Lutheran theologian Dietrich Bonhoeffer was absolutely correct when he wrote the following:

Therefore, let him who until now has had the privilege of living in common Christian life with other Christians praise God’s grace from the bottom of his heart. Let him thank God on his knees and declare: It is grace, nothing but grace, that we are allowed to live in community with Christian brethren.

Thank you to the late Rev. Dr. F. O. Hockenhull (my father in the ministry, First Trinity Missionary Baptist Church), Rev. Dr. Robert E. Baines Jr. (Southern Missionary Baptist Church, Cincinnati, Ohio), Rev. Eileen O. Smith (Mt. Zion Missionary Baptist Church, Pittsburgh, Pennsylvania), and Rev. Joseph Tolbert (Foster Chapel Baptist Church, Knoxville, Tennessee)—all who fervently believed in the power of fun and fellowship in congregational life. Finally, I thank the cadre of academic theologians who have inspired me along the journey in a multiplicity of ways—Rev. Drs. Andrew Purves and Bonnie L. Thurston (Pittsburgh Theological Seminary) and Ann McWilliams (United Theological Seminary, Dayton, Ohio). My prayer is that this humble effort will help people and congregations live that fearless, abundant life that Christ paid for with his blood and suffering within and outside of the church.

Prologue

I n chapter 1, labeled as Examining Leisure in the Life of the Black Church: An Introduction, an explanation is provided for why leisure should matter in the life of the African American church. The author provides information about his experience with leisure in the congregational life of black churches. Most important in this chapter is the rationale for studying leisure and its relationship to vibrancy in African American churches.

Chapter 2, which is entitled Work, Theology, and the Black Church Experience: The Gospel Truth, provides a biblical and theological foundation for work and leisure. Key terms such as rest, Sabbath, play, work, and leisure are examined from a biblical and theological perspective.

Chapter 3, which is entitled Integrative Leisure and Fellowship: Connecting the Dots, provides a synthesis of the theological and practical application of the terms discussed in chapter 2. Arguments are also made for the espousal of a work and leisure ethic, which will guide personal and corporate praxis. Finally, this chapter provides a sociocultural backdrop as to how leisure and work are managed within the framework of modern society.

Chapter 4, which is entitled Removing the Shackles: Dismantling the Power of Religious Tradition and Bad Doctrine, begins by addressing the issue of whether people are more spiritual or religious in this era. A discussion also ensues about why people are leaving congregationally based religion across denominations. Moreover, an examination about how religious doctrine and tradition shapes and constrains leisure behavior is undertaken. Finally, in this chapter, a discussion is provided about how people associated with organized religion can liberate themselves from bad doctrine and tradition and begin to enjoy an abundant, joy-filled life.

Chapter 5 addresses the topic of fellowship—the gathering of people of faith for the celebration of being a part of the body of Christ. This chapter, which is entitled Fellowship and Creating Community in Black Churches, meaningfully examines the relationship between leisure, the church’s mission, and the practice of gathering together. The idea of fellowship is operationalized by how it is programmed in fellowship ministries in black churches. A discussion of the duality in the meaning of the term is also discussed.

Chapter 6, which is entitled When We All Get Together (and Enjoy Ourselves): Snapshots and Snippets, provides a discussion of fellowship ministries in mega-churches. Utilizing the most current data from Hartford Institute for Religion Research study on mega-churches in North America, a profile of ministry offering including fellowship, recreation, and sport ministries is presented. Finally, profiles of exemplary fellowship ministries across denominations that comprise the black church are presented.

Chapter 7, Church Growth and Social Interaction, is a short but sound discussion of the catalytic effect that fellowship ministries have on growth in black churches. The focus of this chapter is to understand why social interaction is important to obtaining new members and then congregational retention.

In chapter 8, which is entitled When We All Get to Heaven: Eschatology, Leisure, and Fellowship, a discussion is developed around what might happen in heaven relative to leisure and fellowship. Scripturally, we present arguments that are based on Christian theology; those that believe the scripture will fellowship with God, Jesus, and other believers. We also examine the eschatological beliefs of the black church that suggest that since the times of slavery, one day, those that are oppressed would go to a better place where there will be no more oppression and suffering. Additionally, the oppressor would be judged according to their actions, and African Americans would be vindicated. Moreover, a conversation is developed surrounding what people will do in heaven as they are in eternal fellowship.

In chapter 9, Renewing Our Minds to Enjoy the Blessings of Leisure and Fellowship, a discussion ensues about how we grow to be more accepting of Sabbath, work, leisure, play, fun, and fellowship as gifts from God. Specific actions are given to start with the individual and then the congregation toward the shedding of bad doctrine and religious tradition that impair enjoyment of these gifts. In closing, there is a discussion Leisure and Fellowship in the Life of the Black Church of how to transform the congregation so they will enjoy the gifts of leisure and fellowship.

Chapter 1

Examining Leisure in the Life of the Black Church: An Introduction

So I recommend having fun, because there is nothing better for people to do in this world than to eat, drink, and enjoy life. That way they will experience some happiness along with all the hard work God gives them.

—Eccles. 8:15 (New Living Translation)

I simply do not believe that God wants people to live life absent of joy, recreation, fun, laughter, and social engagement within and outside the church. To believe anything otherwise is antithetical; it defies our very design as the highest of God’s creations. Along my personal journey as a middle-aged African American male who has been an active Protestant Christian since age fifteen, I genuinely believe that somehow, during our journey with the church, we have lost sight of our calling to godly enjoyment of the leisurely things in life. To use my beloved college-aged son’s vernacular, we’ve gotten it twisted. How, I am not sure. Perhaps it is our preoccupation with the overt appearance of holiness that tempered our love of fun and frolic. Alternately, it simply could be that the periodic errant doctrinal teachings of the church in the African American community led some astray. Concomitantly, it simply could be that maintaining the staunchness of religious tradition that forced some to be wed to the ever growing list of thou shalt not dos might be the culprit. Whatever the rationale for the phenomenon, it depicts a portrait of life in the church that may be toxic for some.

The Backstory

As I prepared to write this book, it was essential for me to examine my positionality, which included my religious socialization. My parents raised us in a Christian household. My father was raised in a predominately black Baptist church in Gretna, Virginia, and my mother was raised in a United Methodist Church in Wichita, Kansas. Subsequently, both my parents migrated to Michigan, met, married, and began to raise their family. I am the eldest son and second in birth order. I attended primary and secondary school in Flint, Michigan. Later, I matriculated through Ferris State University, Central Michigan University, and Michigan State University respectively; and I also attended the University of Michigan. Additionally, I am a graduate of Pittsburgh and United Theological Seminaries.

At age twelve, I moved out of the pew and down the aisle at Bethel United Methodist Church in Flint, Michigan, gave my life to Christ, and was baptized by the sprinkling of water on my head. Uniting with the church that day was in part due to divine inspiration, but also as a response to a loving, coercive threat by Mother. She was clear that Sunday that if her four eldest children did not join church, there would be a problem when we returned home. So needless to say, we joined. As I reflect on that moment, in her own wisdom, she knew we needed to begin to individually align ourselves with a strong Bible-based Christian church, and Bethel UMC was just that. Moreover, it just so happened that this was also the church of my maternal grandparents.

Being at Bethel was a very good experience as a part of my first true affiliation with an organized religion. During my childhood, my parents took me to church; but this time, the choice was mine. I could actively choose how I affiliated and participated. During my teenage years, if the truth be told, Sunday after Sunday, I sat in church and actively pondered when service would end. Due to my own spiritual immaturity, I suffered through it. I knew that church was where I needed to be, but there was something that simply did not fit. As I reflect on my religious socialization, I can honestly say there were no malicious intentions in my thinking. It dawned on me one day that I was in church but not emotionally or spiritually tied to the church. From the time I graced the front doors of my church, my mind and spirit felt as though time stood still. What was actually two well-spent hours in God’s house, for some odd reason, seemed like an eternity. As I endured the brief pauses between the elements of the order of worship, I thought about the awkward but interesting dualism that occurred each Sunday. On one hand, I felt compelled to be where God was out of a sense of obedience and familial responsibility; but on the other hand, I anxiously anticipated the Benediction. Why? How could this be? Was I ungrateful for my salvation? Could I not give God my undivided attention for such a short window of time? What was the big hurry? After all, Jesus took His time and painfully suffered and then died for a sin-sick humanity, to give all that would receive Him eternal life. Nothing could be that important!

Many years later, I would discover the answer to the litany of questions I quietly posed to myself. The answer was simple—I did not associate anything humanly fun or enjoyable with the church of my early upbringing. It was sterile, very religious, godly, and overly serious. I recall that everyone was friendly, spoke the language of the church, hugged each other, and laughed sparingly. Everyone I know behaved in a very saintly manner. Even my schoolmates showed a drier side between 11:00 am and 1:00 pm. For me, it created the illusion that God frowned on people having fun in His house. At times, I wondered if things were really this serious in heaven. Without question and being very unaware, I was experiencing my first bout with religious dissonance—when our religious beliefs and actions run counter to our lived experiences.

As I matured chronologically and spiritually, and as God created opportunities for fellowship inside and outside the church, my disposition about the serious nature of the church began to incrementally shift. At seventeen, I began to attend First Trinity Missionary Baptist Church in the same city. There was a fiery young pastor by the name of Rev. Dr. Frank O. Hockenhull, who embraced teens and viewed them as an important part of his ministry. First Trinity also happened to be the church where several of my friends attended, and so attending church took on a social dimension. Fellowship and fun were part of the congregational ethos that permeated each ministry. Becoming a part of the youth ministry was fun, and the level of enjoyment was tremendous. For the first time, I began to process in a very elementary way the role of black churches in urban communities. This would be my first snapshot of what a vibrant, relevant ministry should look like.

There were always two hallmarks that let me know that there was a lighter side to the church. First was the annual church picnic, and second were the youth ministry meetings and outings. At the church picnic, fellowship reigned supreme. The food, the frolic, the laughter, and engagement in sport and leisure pursuits such as softball, horseshoes, and table games revealed a side of people that I seldom saw. All of a sudden, people came to life. They laughed aloud, competitively played games, talked publicly about the religious and nonreligious issues of the day while sitting at picnic tables, and most importantly, they became part of what German Lutheran theologian Dietrich Bonhoeffer referred to as life together.

It is simply amazing to watch God in the small things in the church, especially when people are at play. I never dreamed horseshoes could get that serious. I vividly recall my former pastor pitching horseshoes at the church picnic in the torrid heat of July. He was an incredible man of God, pastor, preacher, Christian educator, activist, and friend but was no lightweight in the horseshoe pit. Clad in a short-sleeved polo shirt, complete with a tie, he would—with the same precision that he exhibited while preaching a powerful, soul-stirring sermon on Sunday—defeat all comers. The joy was watching him quietly work at pummeling the men of the