For the most part, black sexuality was cloaked in white fantasy and fear. Black women were thought to be hot and ready to be bothered. Black men were believed to have big sexual desires and even bigger organs to realize their lust. White men became obsessed with containing the sexual threat posed by black men. The competition for white women was mostly mythical. It was largely the projection of white men’s guilt for raping black women. Even after slavery, white men beat, burned, hung, and often castrated black men in response to the perceived threat black men represented. White men also repressed white female sexuality by elevating a chaste white womanhood above the lustful reach of black men. Well before gangsta rap, the crotch was the crux of black masculine sexual controversy.
During slavery and after emancipation, blacks both resisted and drank in sick white beliefs about black sexuality. Some blacks sought to fulfill the myth of unquenchable black lust. The logic isn’t hard to figure out: if white folk think I’m a sexual outlaw, some blacks perhaps thought, I’ll prove it. Other blacks behaved in exactly the opposite fashion. They rigidly disciplined their sexual urges to erase stereotypes of excessive black sexuality. During slavery, many black women resisted sexual domination through abortion, abstinence, and infanticide. They interrupted white pleasure and profit one body at a time.
The rise of the black church, first as an invisible institution and then as the visible womb of black culture, provided a means of both absorbing and rejecting the sexual values of white society. Black religion freed the black body from its imprisonment in crude, racist stereotypes. The black church combated as best it could the self-hatred and the hatred of other blacks that white supremacy encouraged with evil efficiency. It fought racist oppression by becoming the headquarters of militant social and political action in black communities. The black church produced leaders who spoke with eloquence and prophetic vigor about the persistence of white racism. It was the educational center of black communities, supporting colleges that trained blacks who became shock troops in the battle for racial equality. Black churches unleashed the repressed forces of cultural creativity and religious passion. The church also redirected black sexual energies into the sheer passion and emotional explosiveness of its worship services.
I’m certainly not saying, as do those who argue that black religion compensates for racial oppression—we can’t beat up the white man so we cut up in church—that the displacement of black sexual energy by itself shaped black worship. I’m simply suggesting that the textures, styles, and themes of black worship owe a debt to a complicated sexual history. In sharp contrast to the heat of most black worship experiences, there emerged almost immediately in black churches a conservative theology of sexuality. In part, this theology reflected the traditional teachings of white Christianity. Out of moral necessity, however, black Christians exaggerated white Christianity’s version of “PC”—Puritan Correctness. Later, many black Christians adopted white Christianity’s Victorian repression to rebut the myth of black sexuality being out of control.
The contemporary black church still reflects the roots of its unique history. It continues to spawn social action, though not on the same fronts as it once did. The increased secularization of black communities, and the rise of political leadership outside of the black church, has blunted the focus of the church’s prophetic ministry. Some things, however, have changed very little. There remains deeply entrenched in black churches a profoundly conservative theology of sexuality. Like all religious institutions where doctrine is questioned, rejected, perhaps even perverted by members, the black church faces a tense theological situation. Unlike, say, the Catholic or Episcopal Church where an elaborate and more unyielding hierarchy prevails, historically black churches have a real opportunity to bring lasting change more quickly to their religious bodies. Such change is sorely needed in black communities and churches where issues of sexuality have nearly exploded.
Of course, there are problems that are easily identified but are difficult to solve. Earlier and earlier, black boys and girls are becoming sexually active. Teen pregnancy continues to escalate. Besides these problems, there are all sorts of sexual challenges that black Christians face. The sexual exploitation of black female members by male clergy. The guilt and shame that result from unresolved conflicts about the virtues of black sexuality. The continued rule of black churches by a mainly male leadership. The role of eroticism in a healthy black Christian sexuality. The revulsion to and exploitation of homosexuals. The rise of AIDS in black communities. The sexual and physical abuse of black women and children by black male church members. The resistance to myths of super black sexuality. And the split between mind and body that leads to confusion about a black Christian theology of Incarnation. What should be done?
For starters, the black church should build on a celebration of the body in black culture and worship. Ours, quite simply, is a body-centered culture. Sharp criticism by black intellectuals, including me, of essentialism—the idea that there is such a thing as black culture’s essence, and that we get at it by viewing blacks as a monolith, ignoring differences made by region, sexuality, gender, class, and the like—has made many critics reluctant to highlight persistent features of black life. But in many African and black American communities, colorful, creative uses of the body prevail. (Unfortunately, as we have learned with resurgent slavery and genital mutilation of females in Africa, destructive and oppressive uses of the body mark our cultures as well.) Many black folk use vibrant, sometimes flamboyant, styles and colors to adorn their bodies. Johnnie Cochran’s purple suit and Dennis Rodman’s weirdly exotic hairstyles and body tattoos reveal a flare for outrageous, experimental fashion. Plus, the styling of black bodies for creative expression—Michael Jordan’s gravity-rattling acrobatics, singer Anita Baker’s endearing tics, Denzel Washington’s smoothly sensuous gait, and Janet Jackson’s brilliant integration of street and jazz dance—underscores the improvisational uses of black bodies.
The black church, too, is full of beautiful, boisterous, burdened, and brilliant black bodies in various stages of praising, signifying, testifying, shouting, prancing, screaming, musing, praying, meditating, singing, whooping, hollering, prophesying, preaching, dancing, witnessing, crying, faking, marching, forgiving, damning, exorcising, lying, confessing, surrendering, and overcoming. There is a relentless procession, circulation, and movement of black bodies in the black church: the choir gliding in and grooving to the rhythmic sweep of a grinding gospel number; members marching aisle by aisle to plop a portion of their earnings in the collection plate; women sashaying to the podium to deliver the announcements; kids huddling around the teacher for the children’s morning message; the faithful standing at service’s start to tell how good the Lord’s been to them this week; the convicted leaping to their feet to punctuate a preacher’s point in spiritual relief or guilt; the deliberate saunter to the altar of the “whosoever wills” to pray for the sick and bereaved, and for themselves; the white-haired, worldly wise deacon bowing down at his seat to thank God that he was spared from death, that “the walls of my room were not the walls of my grave,” his bed “sheet was not my winding sheet,” and his bed was not “my cooling board”; the church mother shaking with controlled chaos as the Holy Ghost rips straight through her vocal cords down to her abdomen; the soloist’s hands gesturing grandly as she bends each note into a rung on Jacob’s ladder to carry the congregation “higher and higher”; the ushers’ martial precision as they gracefully guide guests to a spot where they might get a glimpse of glory; the choir director calling for pianissimo with a guileless “shhhh” with one hand as the other directs the appointed soprano to bathe the congregation in her honey-sweet “ha-lay-loo-yuh”; and the preacher, the magnificent center of rhetorical and ritualistic gravity, fighting off disinterest with a “you don’t hear me,” begging for verbal response by looking to the ceiling and drolly declaring “amen lights,” twisting his body to reach for “higher ground,” stomping the floor, pounding the pulpit,
thumping the Bible, spinning around, jumping pews, walking benches, climbing ladders—yes literally—opening doors, closing windows, discarding robes, throwing bulletins, hoisting chairs, moaning, groaning, sweating, humming, chiding, pricking, and edifying, all to better “tell the story of Jesus and his love.” In the black church, it’s all about the body: the saved and sanctified body, the fruitful and faithful body, working and waiting for the Lord.
The body, too, is at the center of what Christian theologians have long termed the “scandal of particularity”: the very idea that an unlimited, transcendent God would become a human being, time-bound and headed for death, was just too hard for nonbelievers to swallow. That scandal has special relevance for black Christians, who draw courage from a God who would dare sneak into human history as a lowly, suffering servant. From the plantation to the postindustrial city, suffering blacks have readily identified with a God who, they believe, first identified with them.
The black church has helped blacks find a way to overcome pain, to live through it, to get around it, and, finally, to prosper in spite of it. Black religion has often encouraged black folk to triumph over tragedy by believing that undeserved suffering could be turned to good use. That idea sparked the public ministry of Martin Luther King Jr., a towering son of the black church. The radical identification with Jesus’ life and death, which happened, after all, in his body, has permitted black Christians to endure the absurd violence done to their bodies. Through church sacraments, black Christians nurtured and relieved their bodies’ suffering memories. On every first Sunday of the month, or whenever they celebrated the Lord’s Supper, black Christians broke bread and drank wine, knowing that Jesus’ crucified body was their crucified body, and that Jesus’ resurrected body could be theirs as well. Every time the words of Holy Communion were repeated, “this do in remembrance of me,” black Christians remembered those lost warriors who once fought mightily against oppression but who now slept with the ancestors.
Above all, the Incarnation revealed to black folk a God who, when it came to battling impossible odds, had been there and done that. Because black Christians inevitably had to pass through the “valley of the shadow of death,” they could take solace from a God who had faced a host of ills they faced. Divine abandonment. Cruel cursing. Ethnic bigotry. Religious marginalization. Unjust punishment. Spiteful epithets. And most important, vicious death. Just knowing that God had walked this same earth, eaten this same food, tasted this same disappointment, experienced this same rejection, fought this same self-doubt, endured this same betrayal, felt this same isolation, encountered this same opposition, and overcome this same pain often made the difference between black folk living and dying.
It is indeed ironic that, with so much staked on the body, many black Christians continue to punish themselves with the sort of extreme self-denial that has little to do with healthy sexuality. To a large extent, the black church has aimed to rid the black body of lascivious desires and to purge its erotic imagination with “clean” thoughts. All the while, the black worship experience formed the erotic body of black religious belief, with all the rites of religious arousal that accompany sexual union.
Indeed, the story of the visiting minister that begins this chapter portrays the erotic intensity of the black worship experience: the electric call and response between minister and congregation; the fervent temper of the preacher’s words of wisdom and warning; the extraordinary effort by the minister to seduce the audience onto God’s side through verbal solicitation; and the orgasmic eruption of the congregation at the end of the sermon. It requires no large sophistication to tell that something like sexual stimulation was going on.
Perhaps that’s because there is a profound kinship between spirituality and sexuality. Great mystics figured that out a long time ago. More recently, so have black singers Marvin Gaye, the artist formerly known as Prince, and R. Kelly. Black Christians are reluctant to admit the connection because we continue to live in Cartesian captivity: the mind-body split thought up by philosopher Descartes flourishes in black theologies of sexuality. Except it is translated as the split between body and soul. Black Christians have taken sexual refuge in the sort of rigid segregation they sought to escape in the social realm—the body and soul in worship are kept one place, the body and soul in heat are kept somewhere else. That’s ironic because, as critic Michael Ventura has argued, black culture, especially black music, has healed, indeed transcended, the split between mind and body inherited from Descartes and certain forms of Christian theology. Segments of secular black culture have explored the intimate bond of sexuality and spirituality. The black church has given a great deal to black culture, including the style and passion of much of black pop music. It is time the church accepted a gift in return: the union of body and soul.
The sensuality of our bodies must be embraced in worship. That sensuality should be viewed as a metaphor for the passion of our sexual relations as well. And vice versa. The link between sexuality and spirituality was hinted at when the Bible talked of the church as Christ’s bride, and alternately, as the body of Christ. Because Christian belief is rooted in the Incarnation, Anglican theologian William Temple held that Christianity is literally the most material of all religions. The sheer materiality of our faith is not simply a protection against those versions of Christianity that get high on the soul’s salvation and forget about the body’s need to eat. It is also a rebuke to those who believe that God is opposed to our sexual pleasure. To twist literary critic Roland Barthes, we should celebrate the pleasure of the text, especially when the text is, literally, our bodies.
Simply put, the black church needs a theology of eroticism. Admittedly, that is a hard sell in an Age of Epidemic, where panic and paranoia, more than liberty and celebration, set our sexual moods. Of course, black sexuality has always thrived or suffered under a permanent sign of suspicion or revulsion. Still, that’s no reason to be cavalier about sex when its enjoyment can kill us. A theology of eroticism certainly promotes safe sex. Our definition of safety, however, must include protection against the harmful sexual and psychic viruses that drain the life from our desire. Further, a theology of eroticism looks beyond the merely physical to embrace abstinence as a powerful expression of sexuality.
In the main, a theology of eroticism must be developed to free black Christian sexuality from guilty repression or gutless promiscuity. Sermon after sermon counsels black Christians to abstain from loose behavior. To sleep only with our mates. To save sex for permanent love. And to defer sexual gratification until we are married. In black churches, as with most religious institutions, hardly anyone waits for marriage to have sex. People sleep with their neighbor’s spouse. Casual sex is more than casually pursued. And because the needs of their bodies make them liars with bad consciences, some drown their demons in a sea of serial monogamies. Little of this is highly pleasurable, but it’s pleasurable enough to make us unhappy. Ugh!
What’s even more intriguing is that the sermons pretty much stay the same. Black Christians pretty much tell their children and each other that that’s how things ought to be. And consistency is seen as a substitute for tradition. But it certainly isn’t. Vital, living traditions leave space for people to change bad habits because they have a better understanding of what the tradition should mean. As one wise churchman put it: tradition is the living faith of dead people, while the traditional is the dead faith of living people. Too often, the latter has ruled black churches. While we may share our forebears’ faith, we can certainly leave aspects of their theologies behind.
A theology of eroticism is rooted in simple honesty about black sexuality. While we tell our kids not to have sex, more and more of them do. They are making babies, having babies, and dying from AIDS. The black church should lay off the hard line on teen sexuality. Sure, it must preach abstinence first. It should also preach and teach safe sex, combining condoms and common sense. It should tell kids from ages twelve through seventeen that when it’s all said a
nd done, human sexuality is still an enlarging mystery, a metaphor of how life seeks more of itself to sustain itself, of how life, as black theologian Howard Thurman remarked, is itself alive. (Of course, we adults could use a reminder of this as well.) Our sexuality is one way life reminds itself of that lesson. In the hands of groping teens, sex is often little more than bewilderment multiplied by immaturity, despite growing, groaning body parts that seem fit for the job. In an era when music videos, television commercials, daytime soaps, and nighttime cable movies exploit our kids’ urges, it’s no wonder that they, and indeed, all of us, have sex on the brain. If only we could use that organ more in our erotic escapades.
The bottom line, however, is that traditional black church methods of curbing teen sex aren’t working. We must make a choice. Either we counsel our kids about how to have sex as safely as they can, or we prepare to bury them before their lives begin. The cruelty of contemporary sex is that the consequences of our kids’ mistakes, the same mistakes we made, are often swift and permanent. Most black preachers and parents who tell kids they shouldn’t have sex had sex as teens. If not, most of them surely tasted carnal pleasure before they were married. The guilt or embarrassment stirred by their hidden hypocrisy often makes them harsh and unyielding in their views on teen sexuality. The black church’s theology of eroticism should place a premium on healthy, mature relations where lust is not mistaken for affection. It must make allowances for our children, however, to learn the difference, and to safely experiment with their bodies in pursuit of genuine erotic health. The black church should pass out condoms on its offering plates. At the least, it should make them available in restrooms or in the offices of clergypersons or other counselors. The days of let’s-pretend-the-problems-will-goaway, never-fully-here-anyway, are now most certainly gone.
The Michael Eric Dyson Reader Page 37
