African-American Ministers Becoming Political Leaders

Many have debated the question as to whythe 1970s which some stated has diminished.
selected African-American ministers are normallyMany young men of African-American descent
political leaders in their respective communities.have now turned to Islam as a religion instead of
Traditionally, African-American ministers haveChristianity for support. They have found more
been elected as leaders for various reasons. Thetrust and confidence in Islam as a religion from
most obvious is based on the fact that theAfrica, and have viewed Christianity as a religion
church is the center of the community and thefor Eurocentric people, whom invaded Africa,
leadership of the community has traditionallydepleted its resources, and destroyed its
come from the church as determined by thekingdoms and dynasties.
people in the community.Notwithstanding the elected offices, many
First and foremost, the African-American churchAfrican-American ministers have also served in
was developed out of slavery in America.high profiled positions across America. For
Christianity as a religion was the moving forceexample, Reverend Alfred Charles "Al" Sharpton,
which started the church. As a result, the peopleJr., Baptist minister, civil rights activist, and radio
in slavery gained strength from the invisible churchtalk show host who ran in 2004 for the
in the South, the visible one in the North, and theDemocratic nomination for the U. S. presidential
independent African Methodist Episcopal Church.election. Sharpton was also licensed and ordained a
Furthermore, the community was and still is thePentecostal minister by Bishop F. D. Washington at
church, thus making African-American lives thethe age of nine or ten years old. Recently
center of the relationship impacting the church.Reverend Sharpton has called upon the ministers
Secondly, the education of African descendants inacross America to support him in his quest to
America started in the church, which has resultedobtain assistance for the African-American
in the finding of jobs by the church. Additionally,regional members who are suffering from HIV
politicians normally visited the community churchesAIDS, which he classified as an epidemic in the
for support and in return have used a quid procommunity, a cause that requires an immediate
quo system to gain votes for political jobs andsolution.
appointments.Obviously, the African-American communities
Furthermore, the first major African-Americanhave supported its ministers and vice versa. The
businesses came out of the church, such aschurch which was born out of slavery and protest
Ebony and Jet magazines by the subscriptionsis the largest institution of American-American life.
from the members. The mortician and funeralThe church trusted its ministers and placed them
services were also supported by the church,in positions of leadership with authority to
including the African-American baseball leagueadvocate for their rights.
which played after Sunday services. Based onAdditionally, the historical black colleges and
these activities, the ministers were in theuniversities (HBCU) were started out of slavery.
forefront of community leadership, administration,The churches and ministers in positions of
and support of the people in the cities.leadership advocated for the HBCU establishment.
Next, the ministers have proven themselves byThose who were fortunate enough to attend
supporting the community and the community hascolleges gave such credit to the African-American
always looked upon its ministers for leadershipchurches and the leadership of its ministers, other
and support. Naturally, it is obvious that theclergy, and general staff.
African-American ministers were elected toTaking a deeper look, the community trusted its
represent the community over white politiciansministers more than other business leaders.
because they were most trusted by the town'sReligious leaders were more apt to get the nod
people. They were dependable and could identifyfor office when it was election time over a
quite easily with the struggles of the communitynon-religious leader in the community. It was the
and the people with whom they lived.African-American ministers the community saw
Traditionally, ministers such as: Reverend Dr. Floydon Sunday mornings, at funerals, holiday picnics,
Flakes, senior pastor of Allen A. M. E. Cathedral ofweddings, and other community leadership events.
New York in Jamaica, Queens, and President ofThe ministers helped the community instead of
Wilberforce University in Ohio, was elected as aselling to or selling out the community.
congressman by his community. The ReverendThe trust grew deeper with the ministers for a
Walter Edward Fauntroy, pastor of the Newvariety of reasons. For example, the ministers
Bethel Baptist Church in Washington, DC, and aand churches providing bread baskets, soup
civil rights activist was also elected to the Unitedkitchens, jobs, Christmas and Thanksgiving
States Congress by the African-Americandinners, baptisms and birthday parties which the
community. He was also a candidate for the 1972people loved. Additionally, places of refuge,
Democratic presidential nomination. The Reverendpersonal and professional counseling, general
Jesse Louis Jackson, Sr., civil rights activist andassistance, reference letters for employment,
Baptist minister was a candidate for theplaces to grieve from hurt, and the like were also
Democratic presidential nomination in 1984 andprovided. The ministers were available and
1988, and also served as shadow senator fromresponded positively to the community.
the District of Columbia from 1991 to 1997.Whites were also more apt to support an
Additionally, the Reverend Andrew Young,African-American minister for public office over
politician, diplomat and pastor from Georgiasomeone who was not a minister because of
served as Mayor of Atlanta, a Congressman fromreligious and trust reasons. They supported the
the 5th district and United States Ambassador tominister because they identified with the virtues
the United Nations. Adam Clayton Powell, Jr., whoand morality of the position, and the person, as in
served 14 terms in the U.S. House ofrelation to someone who was not in such a
Representatives, also came from theposition of leadership and public trust.
African-American areas. Rev. William H. Gray III,Naturally, it is obvious as to why African-American
Pennsylvania Congressman and former head ofministers are elected as political leaders by their
the United Negro College Fund (UNCF) confided incommunity. The church is the community and
the town's people. Last by not least, AME Churchvice versa, which grew out of slavery and
Bishop Henry McNeal Turner was elected to theprotest. The establishment of a trusting
Georgia Legislature in 1868 by therelationship has long been a strong bond in the
African-American regions. These are just a fewcommunity. Additionally, advocating for the rights
of the ministers who were elected as politicalof the people of the community has held the
leaders by their community.ministers in favor of their constituency.
Recently, many have become disillusioned with theFurthermore, the sustainment of faith during
role of the African-American church and ministers.slavery and the civil rights struggle placed the
The issue surrounds the ineffectiveness of theAfrican-American ministers in the forefront for
church since the end of the civil right era frompublic office by the African-American people.