Before reading this blog, you should read these two articles first:

First one

Second one

Now, hopefully, this blog will make sense to you.

Things are changing. Times are changing. Some would call this a “moral declining” era while still others would say that this is just a sign of “The end of days.” Well, to be honest, I’m not much of an “end-of-the-world” type of guy. While I do believe in the “end” I do not necessarily feel that it is going to happen the way we seem to think or in the timing that we think. End of the world predictions have been happening (or recorded) since 1450. Therefore, I am not one to jump on the “we are in the last days” boat anymore—but that is for another blog/ post.

What I am saying, is that there is a shift in the way our American society perceives and understands religion, spirituality, God, & church. Societaly speaking, people in general have begun to deconstruct traditional paradigms, worldviews, ideologies, and mantras surrounding religion, spirituality, God, & church. Hence, the “same ol same ol” does not work anymore. Moreover, space, time, identity, & culture have shifted/ moved into what I call (along with Mark Anthony Neal, Tricia Rose, Bakari Kitwana, Michael Eric Dyson, Cornel West) the Post Soul Context/ Era.[1] The Post Soul is an interesting phenomenon, and it accounts for what is happening in Fredrick Price’s church right now. It also accounts for the discussion Gary Laderman is having in regards to religion. This shift makes religion, evangelism, gospelitic messages, & Christian theology difficult. More importantly, it makes us, the Christ follower, take a hard look at who we are, what we believe, how we interact with each other, and what does it mean to study the Logos of God. These are always deep questions to wrestle and struggle with.

In a sense, I do feel for Price. This brotha has one of the few Black mega-churches in America and has some serious influence with older Black evangelicals. Price’s church is one of the cornerstones here in LA and has been so for many years. Yet, even with all the “accolades” there still exists a major shift—chasm if you will—between the older generation, and the younger generation. “That’s nothing new,” you say, “Old people and young people have been beefing for centuries!” You’re right! They have. However, there have been some notable changes in the last 50 years that make this one a little different.

First, the new generation, the Hip Hop generation I, born between 1969-1982, grew up on the streets, were formed in the womb of discontent, social protest, civil unrest, and the crack era aided in shaping much of the cultural and spatial identity/ worldviews within this generation. The former generations, The Civil Rights generation, born between 1945-1968, were raised in the nuturement of the church and attempted to work with the systems and structure to affect change. The Civil Rights generation was a lot more hopeful and witnessed the power of non-violent protests that actually made a difference. The Civil Rights generation saw that the church as a powerful figure within the community. Whereas the Hip Hop generation I (and subsequent generations) saw the destruction of MLK, Malcolm X, the struggle for equality, and the mis-use of power/ control within systems. As KRS-One puts it, “The Civil Rights generation said we’ll work with the system, while Hip Hoppers say, F*** the system!”

Secondly, the Hip Hop generation tend to be seen as antagonistic, thugs, rebels, lawless, no care for authority, and a potential threat to society as we know it. To put it another way the Hip Hop generation and the post-soul offspring strongly comments on the status quo and institutions which often times results in their own alienation and marginalization, not from “White America” but from other people of color within the Civil Rights Generation who view them as threats—so I can, once again, really feel for Price as he contends with this foreign generation of youth. Hip Hop is no different, which is one of the many reasons it has a difficult time finding solace in the “church.” The post-soul era was born in a time of deep urban difficulties and speaks for not just Hip Hoppers, but also many Blacks, many Latinos, poor ghettoized Whites, and poor Asians. Otis Moss states:

The truth is that many people of color, especially youth, are fighting for survival and attempting to gather meaning out of this strange land called America. With the increase of police repression, demonization of people of color, introduction of crack cocaine, and the de-industrialization of urban centers, black people find themselves at a crossroads. Old tactics and strategies of change are now obsolete (2007: 113).

The post soul-era is better understood by first understanding what the “soul era” was about. The soul era represented several key elements to it that rings true and authentic to many who lived through some of the events that shaped the soul era. Key elements to the soul era are:

q       Connected to the faith community

q       Soul culture produced Marvin Gaye, Aretha Franklin, Jackie Wilson, Sam Cooke, and Donnie Hathaway

q       Brings its religions worldviews to the market place and public sphere

q       Was nurtured in the womb of church, religious settings, and pastor centered theologies

q       Had optimism on their side and wanted to work with certain power structures to affect change

The soul era is etched with faith and religions overtones that mark its norms, values, and belief system strongly in the church—especially the Black church for Black Americans. The soul era, which I would argue, is very similar to the Civil Rights generation’s worldviews and values. The soul era also produced a sense of morality rooted deeply in a King James Version of Christ.

The post-soul era,^[2] by contrast, was not formed in the womb of the church. Hip Hoppers, which are the main offspring of the post-soul era, developed their sense of being, their sense of life, their identity, and their values outside the church environment and, as Otis Moss states, “…it nursed from the breast of market forces and morally ambiguous political ideology” (2007: 111). Moreover, the post-soul offspring strongly criticizes the social structures such as “church” and organized religion. The post-soul era was birthed in a time of deep urban difficulties and continues to speak for Hip Hoppers, Blacks, many Latinos, poor ghettoized Whites, and poor Asians.

Therefore, the Post Soul person finds themselves caught in a fierce battle to be heard and understood. Hip Hop largely finds solace in The “outlaw” image, which only reinforces the notion that Hip Hop, the Post Soul context is hostile, secular, devoid of God, and immorally based. Thus, within the post-soul era Hip Hop finds itself in a Marxist state of mind as it critiques the socioeconomics, socio-climate, and institutions of America.

So it should be no surprise when Laderman states:

…religious life is often very, very messy. Today more than ever we have become aware of an important fact: religion can no longer be understood as a separate sphere of social life, neatly compartmentalized and privatized, set apart from economics, entertainment, education, or politics. Religious sensibilities seep deeply into and permeate every part of who we are and how we live, driving personal, community, and national attempts to create order out of disorder, meaning in the face of suffering, and hope when all seems lost.

Price, and other churches like that, are in a quandary of sorts. I can tell you first hand this new generation of youth will no longer stand for the traditional forms of religion, spirituality, God, & church. Price’s son will have his hands full, and a once a month “Hip Hop” Sunday just ain’t gonna do it! Yet, even with all this seemingly “gloom” there is hope. Hope for a newer and more engaged church body. A Christ body that can move beyond Niebuhr’s Christ Against Culture and into a divine appropriational state! We’ll see!