LIBERTY UNIVERSITY JOHN W. RAWLINGS SCHOOL OF DIVINITY
Atheism and the African-American Community
A Paper Submitted to
the Faculty of the School of Divinity
in Candidacy for the Degree of
Doctor of Education in Christian Leadership (Ed. D) Department of Christian Leadership and
Church Ministries
By
Mary Gracias
Lynchburg, Virginia
9/2022
History of African-American Faith
This cultural norm has extended to the African diaspora throughout the West, as African
Americans are among the most religious groups in our society. We believe in God and faith.
Furthermore, as African Americans fought for justice throughout each generation, the Church
has been the pillar to give us strength, hope, and inspiration in the midst of great struggle. It’s
no surprise that many “Black adults say they rely on prayer to help make major decisions, and
view opposing racism as essential to their religious faith.”[2]
Atheism and Modern Society
Millennials and Gen Z, statistically, have the highest number of atheists when you
compare them to previous generations. “The percentage of Gen Z that identifies as atheist is
double that of the U.S. population.”[3] Even among African Americans of this age, the number of
atheists has increased. Statistics say that roughly a quarter of Black Gen Z (26%) and
Millennials (22%) claim no religious affiliation.[4] These numbers show us that despite a rich
history of faith, there has been a shift with this generation.
Shifting Ideologies
Following the Civil War, racism in the South led to millions of African Americans moving to
the North, Midwest, and West in what would be called the Great Migration. Lasting from 1916-
1970,[5] this movement led many to re-discover what it meant to be Black in the United States.
With this re-invigoration came the birth of new ideas and the cultural zeitgeist led to an
explosion of art, culture, music, and intellectual thought. The Harlem Renaissance, Black History
Week (later Black History Month), and increased black activism in the political arena are all
hallmarks of what came from the Great Migration.[6]
We, also, witnessed a shift spiritually, as many left the church in hopes of finding a faith
that spoke to the soul and experiences of Black America. During this time, we saw the rise of
Black Hebrew Israelism, the Nation of Islam, the Moorish Science Temple, Black atheism, and
humanism. [7] [8]
Impact of Racism
The rise of the ideologies mentioned above, ultimately, is a response to the sin of racism
and oppression. Scripture is clear when it says that all of us are marred by the effects of sin
(Romans 3:23). Our need for God’s grace and regeneration can be clearly seen by how we sin
against one another, both as the offender and in our response to the offense. This must be
understood because African Americans were systemically sinned against for generations. As a
result, many have responded by rejecting the Risen Savior and the life He offers due to white
Christians who endorsed slavery and the injustices that followed.[9] [10] [11] Though misplaced and
spiritually damaging, the rejection of Jesus often grew from a desire to distance African
Americans from generational trauma and hypocritical brethren. Lost in all this is the fact that
we have an enemy, Satan, who uses this history to create strongholds of hate and resentment,
which further blinds souls from seeing the beauty of the gospel (2 Corinthians 4:4).
Knowing this, we must move beyond the simple answer of, “The fool says in his heart,
‘there’s no God’” (Psalm 14:1), when we discuss atheism in this context. The Scriptures teach us
that God’s people bear some culpability when people fail to revere or acknowledge His
presence due to their sinful practices and poor character. Paul highlights this principle in
Romans 2:24 when he quotes Isaiah 52:5, “the name of God is blasphemed among the Gentiles
because of you.” As God’s people, we are called to represent Him in a way that draws the
outside world as we marry our words with deeds. Failure to do so can cause stumbling blocks
for weary souls.
In apologetic studies, one learns that the “problem of evil” is the biggest stumbling block
for skeptics and unbelievers.[12] Viewing the “problem of evil” from an African-American
perspective means understanding the painful history of racism found in the American church
and how it has helped lead to the faith exodus we see today. This is something that the
American church must understand as we attempt to re-engage a new generation.
Helping a New Generation See Jesus
In 2021, PBS released a 4-part series on Black faith in America entitled The Black Church:
This is Our Story. This is Our Song. This documentary gave a transparent look at how the Black
Church has been a powerful source of strength within our nation. As the film turned its
attention to a younger generation, it highlighted that Millennials and Gen Z want a faith that is
active in promoting equity and justice. One of the telling quotes from this segment came when
one of the interviewed guests spoke of the protests that occurred because of the deaths of
Breonna Taylor, George Floyd, and Jacob Blake. Regarding these protests for justice, she stated
that the young people being in the streets and protesting justice was “their church.”[13]
Knowing that many Millennials and Gen Z are passionate about justice, one of the best
ways to engage them is to help them reframe justice through a gospel and biblical lens. Here
are three ways to explain this:
1. Justice in the Universe – In the book New Proofs for the Existence of God: Contributions
of Contemporary Physics and Philosophy, Robert J. Spitzer gives compelling evidence of how the
universe proves God’s existence. Toward the end of his informative case, he shares how inside
humanity is the desire of five yearnings for the ultimate, and one of those is justice (also called
goodness).[14] Despite our sinful nature, we each desire perfect justice when we encounter
violation, yet when we look out into the world our desire falls short. The desire for good and
justice resides in the human conscience, and though stained by sin, it still points to a divine
imprint visible within all humanity.[15] Paul references this when he says that God’s laws are
written on the consciences of men (Romans 2:14-15).
When talking with atheists, our response should be one where we advocate for the
existence of an eternal and righteous Judge rejected by humanity. As a result of this rejection,
sin, death, and chaos entered the cosmos. Therefore, we live in a world where perfect justice is
absent and/or perverted.
2. Justice in Salvation – Just as human beings yearn for justice, according to Spitzer, we
also yearn for perfect love.[16] We crave it. Just as our desire for justice comes from an eternal
being, so does our desire for true and perfect love. This eternal being (God) is both loving and
just, meaning He desires to give mercy and grace, and still punish evil.
Ultimately, this is why the Christian faith is the most unique and distinct religion and faith
in human history. In the gospel, we see a God who seeks to restore His broken cosmos. This
brokenness was ushered in by the men and women He created in His image (Genesis 1:26), and
instead of sentencing us to eternal damnation, He made a way for us by providing a mediator (1
Timothy 2:5; Hebrews 9:15) and atonement for our sin (John 1:29). This work is found in the
person, Jesus of Nazareth, the Christ. A real person, as ancient Roman history records,[17] but
also, God in the flesh (John 1:14; 14:9; Colossians 1:15). Jesus’ death on the cross accomplished
what only an infinitely wise God could bring about. We see the “love and justice of God
revealed.”[18] Both collide in a way that forever changed the eternal trajectory of those who
have put their faith in the Risen Son. Paul tells us in Romans 3:23-26, “For all have sinned and
fall short of the glory of God; they are justified freely by his grace through the redemption that
is in Christ Jesus. God presented him as the mercy seat by his blood, through faith, to
demonstrate his righteousness, because in his restraint God passed over the sins previously
committed. God presented him to demonstrate his righteousness at the present time, so that
he would be just and justify the one who has faith in Jesus.”
To God be praised.
3. Justice in the Church – Those who have put their faith in Jesus Christ are members of
the body of Christ and the Lord’s Church (1 Corinthians 12:27; Ephesians 4:4-5; Colossians 1:24).
Paul says in 2 Corinthians 5:21 that, “He made the one who did not know sin to be sin for us, so
that in him we might become the righteousness of God.” The Greek word for “righteousness” in
this verse is the same word used for “justice.” It is the word dikaiosýnē,[19] and as members of
God’s church, not only are we called to live godly and righteous lives, but also be a “community
of the just.”[20] Being a just community means that believers of Jesus must not be found to show
partiality based on ethnicity, gender, or economic status. It means affirming each man and
woman as being made in the image of God, and by doing so, all forms of oppression are
declared incompatible with God’s righteous character and ours.
Furthermore, we must be intentional about advocating and demonstrating justice, both in
our society and church (Philemon 8-16). As we do this, men and women can see our good
works and glorify our Father in heaven (Matthew 5:16). Therefore, for a generation who has
become skeptical of the church’s commitment to justice, we must preach and live out the
gospel in both content (life, death, and resurrection) and scope (every area of life), so that
many may experience the liberating message of hope found in Jesus Christ.[21]
As this happens, I believe that the Lord will continue to use His Church to bring Shalom
and gather a remnant from this generation.
May the Spirit continue to empower us for the ministry and work He’s prepared for us
(Ephesians 2:10) and may we bring his name glory (1 Peter 4:11). Amen.
Notes
1. Mason, Eric. (Urban Apologetics: Restoring Black Dignity with the Gospel. Michigan:
Grand Rapids, Zondervan Publishing, 2021), pg. 168.
2. “Faith Among Black Americans,”
https://www.pewresearch.org/religion/2021/02/16/faith-among-black-americans/,
accessed October 14, 2022.
3. “Atheism Doubles Among Generation Z,” https://www.barna.com/research/atheism-
doubles-among-generation-z/, accessed October 15, 2022.
4. “Trends in the Black: More Faithful, But Not Immune to Decline,”
https://www.barna.com/black-church-trends-faithful-decline/, accessed October 14,
2022.
5. “The Great Migration,” https://www.history.com/topics/black-history/great-migration,
accessed October 5, 2022.
6. See “Great Migration.”
7. See Mason, pg. 7, 46, 168.
8. Curtis IV, Edward E. and Danielle Brune Sigler. (The New Black God: Arthur Huff Fauset
and the Study of African-American Religions. Bloomington, Indiana: Indiana University
Press, 2009), pg. 7-8.
9. Leonard, Bill J. (Baptist Ways: A History. Pennsylvania: Valley Forge, Judson Press, 2003),
pg. 185-190.
10. Williams, Jarvis J. and Kevin Jones. (Removing the Stain of Racism From the Southern
Baptist Convention. Nashville, Tennessee: Baker Academic Publishing, 2017), pg. 1-14.
11. Emerson, Michael O. and Christian Smith. (Divided by Faith: Evangelical Religion and the
Problem of Race in America. New York, New York: Oxford University Press, 2000), pg. 34-
37.
12. Alcorn, Randy. (If God is Good: Faith in the Midst of Suffering and Evil. Colorado Springs,
Colorado: Multnomah Books, 2009), pg. 11-12.
13. “The Black Church: This is Our Story, This is Our Song (Episode 2),”
https://www.pbs.org/video/the-black-church-episode2/, accessed October 13, 2022.
14. Robert J. Spitzer. (New Proofs for the Existence of God: Contributions of Contemporary
Physics and Philosophy. Grand Rapids, Michigan: Wm. B. Eerdsmans Publishing Co.,
2010), pg. 259.
15. See Spitzer, pg. 270
16. See Spitzer, pg. 259.
17. Bettenson, Henry and Chris Maunder. (Documents of the Christian Church: 4th Edition.
Oxford: Oxford University Press, 2011), pg. 1-2.
18. Stott, John R.W. (The Cross of Christ. Downer’s Grove, Illinois: Intervarsity Press, 2006),
pg. 131.
19. “Dikaiosýnē ,” https://biblehub.com/greek/1343.htm, accessed October 14, 2022.
20. Gorman, Michael. (Becoming the Gospel: Paul, Participation, and Mission. Grand Rapids,
Michigan: Eerdmans Publishing, 2015), pg. 121.
21. Evans, Tony. (Oneness Embraced: A Kingdom Race Theology for Reconciliation, Unity,
and Justice. Chicago, Illinois: Moody Publishers, 2022), pg. 335-338.
