Aaron Campbell and Brian Brodersen discuss race, class, culture, the gospel message, and Aaron’s new book, Eyes That Seen Plenty, available now on:

Kwve.store | Kindle | Audible

“I don’t hate black people, so I’m not part of the problem. Racism is bad, but it’s an individual sin that some people commit. I’m not one of those people, so why am I being held responsible for other people’s racism?” Since the beginning of the protests in the wake of George Floyd’s murder, I’ve seen variations of the above comment again and again, including from a number of white pastors. A common addition is an accusation of “cultural Marxism” whenever the idea of systemic racism is broached. It’s a valid question, and I hope my words might help to shed some light.

I know it’s hard to listen to positions that are not comfortable for us. Perhaps you’ve made comments similar to the one above. Perhaps you feel confused or even offended by all the talk of systemic racism. More specifically, maybe you’re put off by the idea that you are somehow complicit in systemic racism. After all, you love Jesus; you try to love everyone and hold no ill will against people of any color. Maybe you even have some friends who are black, Latino, etc. I hope to show in this article that systemic racism is not a Marxist invention, but rather a valid category based on the biblical doctrine of sin. And therefore it’s one we need to consider seriously.

A Church History Analogy

Let’s start with an analogy. Some readers will be familiar with the name Pelagius. For those who aren’t, Pelagius was a monk from the British isles who taught around the turn of the 5th century A.D. Pelagius is infamous for denying the doctrine of original sin. He taught that Adam’s sin led only to Adam’s personal fall. While that provided a bad example to the rest of humanity, each person is sinful only if they commit sins personally. In other words, Pelagius denied any kind of inherent or systemic sinfulness in mankind. Pelagius and his teaching were condemned as heretical at the ecumenical Council of Ephesus in 431 A.D.

In contrast to Pelagius, the Bible teaches that sin is more than just our individual transgressions. It’s also a state into which we are born. It’s something inherently passed on to us by our ancestors. Sin is something inculcated into us by a fallen society before we’re even capable of conscious choice. Thus, it is accurate to say that sin, in the biblical view, is both individual and corporate—or systemic. We can see this relatively easily if we stop to consider an example.

A Sin-riddled System

Let’s consider a favorite sin of modern western society: materialism. Greed is part of the sin nature we’re born with. Those of us with children know this. No one has to “teach” a toddler to want more things or want what others have. It’s innate. At the same time, that child—and all of us—are born into a culture that quietly celebrates materialism. Even if we reject the brash motto of “greed is good,” we are still part of a system that pushes us towards greed in innumerable ways. Commercials and marketing add fuel to the fire to convince us that what will make us happy is more stuff.

Of course, we are skilled at self-justification—another effect of our sin nature. We tell ourselves that we’re not greedy. After all, we’re not stealing. We’re not neglecting our family and health to get rich—most of the time. We’re not taking part in ethically dubious schemes to accrue wealth at the expense of those with less. We just want a little more—and that seems reasonable, not greedy. John D. Rockefeller was purportedly interviewed once when he was literally the richest man in the history of the world. The interviewer asked him, “How much money is enough?” His answer is profound and somewhat convicting. He replied, “Just a little bit more.”

We are prone to deny our materialism because we’re not committing brazen, conscious acts of greed. But given the culture that we find ourselves in, and our inherent sinful inclination, the question we ought to be asking is, “How much greed is in my heart?” To deny its presence entirely is to admit that it has quite a firm hold on us. The truth is that we could do a similar analysis with any sin: lust, pride—or racism.

A Pelagian View of Racism

It seems that in the current discussion on systemic racism, a number of white Christians are committing a doctrinal error similar to Pelagius. Far from being a product of “cultural Marxism,” the systemic nature of racism proceeds from the systemic nature of sin itself. Few, if any, readers would argue with the conclusions of the Council of Ephesus that Pelagius was promoting a shallow, hyper-individualized, and unbiblical view of sin. And yet the question we should ask ourselves is: “Am I holding to a Pelagian view of racism?”

One fundamental mistake Pelagius made was relegating sin to only the realm of individual, conscious acts. While personal transgression is certainly part of the definition of sin, it is not the only part. Sin is much more pervasive. It goes much deeper, to the very fabric of our nature and society—just like racism.

Some current popular rhetoric tells us that, “No one is born a racist.” And yet, as with the example of greed, no one has to teach a toddler to look askance at someone of a different race and think, “That person doesn’t look like me—are they safe?” It is likely a rotten fruit of our inherent self-righteousness that the less like us someone seems, the more suspicious we are of that person.

Moreover, as with greed, we are all born into a culture that still promotes racism in numerous ways. This is evidenced in everything from policing practices¹ to wage disparity² to educational opportunities.³ The current push to confront racism openly in society is a start in the right direction, but it is not enough to undo centuries of egregious oppression of other humans based only on the color of their skin.

So while we might not be personally guilty of brazen, conscious acts of racism, that does not mean that we are not complicit in overall systemic racism. We are born fallen into a fallen system, which means there are myriad ways this inherent racism has affected us, and even many ways we participate in it. As with the example of greed, the question we ought to be asking ourselves is, “How much racism is in my heart?” To deny its presence entirely is a sign that it still has a firm hold on us.

How Should We Move Forward?

The first answer to this is personal prayer and repentance. We must ask the Lord to discover in our hearts the ways that we have absorbed and been complicit in racism, even if we would never think of ourselves as openly hostile to people of other races. We might be hesitant to do this. Perhaps we feel ashamed or afraid of the possibility that the Lord might reveal something. But the good news of the Gospel is that Christ took our shame on himself. It is because of grace that we can practice deep, sincere repentance without fear.

However, beyond dealing with our own hearts, how should Christians seek to address systemic racism? I’ve seen one line of reasoning almost as frequently as the denial of systemic racism: “Even if there is systemic racism, only the Gospel can change hearts. Therefore, we should focus on preaching the Gospel and not concern ourselves with addressing systemic racism.” I will deal with this line of reasoning in a follow-up article.

Notes:

¹Hall, A. V., Hall, E. V., & Perry, J. L. (2016). “Black and blue: Exploring racial bias and law enforcement in the killings of unarmed black male civilians” [Electronic version]. Retrieved June 27, 2020, from Cornell University, SHA School site.

²“Stark black–white divide in wages is widening further,” Economic Policy Institute, accessed June 27, 2020.

³Quinn, David M.. (2020). “Experimental Effects of ‘Achievement Gap’ News Reporting on Viewers’ Racial Stereotypes, Inequality Explanations, and Inequality Prioritization”. (EdWorkingPaper: 20-237). Retrieved from Annenberg Institute at Brown University.

Further Reading:

Alexander, M. (2020). The New Jim Crow: Mass Incarceration in the Age of Colorblindness (Anniversary ed.). The New Press.

Schoenfeld, H. (2018). Building the Prison State: Race and the Politics of Mass Incarceration (Chicago Series in Law and Society) (1st ed.). University of Chicago Press.

Rothstein, R. (2018). The Color of Law: A Forgotten History of How Our Government Segregated America (Reprint ed.). Liveright.

Darby, D., & Rury, J. L. (2018). The Color of Mind: Why the Origins of the Achievement Gap Matter for Justice (History and Philosophy of Education Series) (1st ed.). University of Chicago Press.

_{While the following resources provide much excellent content, they are not written from a Christian perspective. Therefore, as always, read with readiness to learn, but weigh all things according to Scripture. CalvaryChapel.com does not necessarily endorse or agree with every message or perspective in the diverse resources listed. By providing these resources, we hope to help you stay informed of important events and conversations taking place in the world that are relevant to the Christian faith.}

“How Do We Work Together Towards Racial Equality?”– Salem Baptist Church
“Church and evangelical leaders, Brian Brodersen, James Meeks, Ed Stetzer, Laurel Bunker, Charlie Dates and Johnson Bowie, gather and discuss facial equality.”

“The World We Impart: Fostering Racial Reconciliation in Our Churches”– CalvaryChapel.com
“Are we doing all we can as churches to foster racial reconciliation in our own institutions? My intention is not to place blame, but my sincere belief is that if we get the issue of race right, the church can and will set an example for our society.”

“What George Floyd’s Death Should Remind Us About Justice and the Gospel”– Russell Moore
“Here we are again. After the country, just weeks ago, saw a shocking video of Ahmaud Arbery shot to death in Georgia, now a video has emerged showing us George Floyd dying with a policeman’s knee on his neck, protesting ‘I Can’t Breathe.’ The officers involved have been fired, and protests are underway, while a nation asks, ‘How can this keep happening?’ As with every other issue here, the problems underlying all of this will need to be addressed both to consciences and to institutions.”

“We Need to Be Uncomfortable”– The Gospel Coalition
“While so much progress has been made over the last decade, we still have such a long way to go.”

“Race, Gospel, and Justice, Part 4: Esau McCaulley on Protests and Riots”– Christianity Today
“There needs to be a public and robust statement that the followers of Jesus are on the side of those who are being unjustly treated.”

“Kanye West Will Fund the College Education of George Floyd’s Daughter and Is Donating Two Million Dollars”– Relevant Magazine
“A representative of Kanye West says that he will donate two million dollars to the families of George Floyd, Ahmaud Arbery and Breonna Taylor. He is also donating to the legal fees for the families and has made a separate donation to support black-owned businesses in his native home of Chicago and across the country. He’s also set up a plan to fully cover the college education of Floyd’s 6-year-old daughter Giana.”

“Preaching in an Urban Context”– Expositors Collective
“Ray Dash is the pastor of The Rock Christian Fellowship in Newark, New Jersey. Originally from New York City, Ray lives and ministers in Newark’s ethnically and economically diverse urban core.”

“Pastors Perspective: June 3, 2020”– KWAVE
“Brian Brodersen and Dr. Tony Evans discusses the subject of race and the current state of our nation on Pastors Perspective”

“George Floyd Left a Gospel Legacy in Houston”– Christianity Today
“As a person of peace, ‘Big Floyd’ opened up ministry opportunities in the Third Ward housing projects.”

“A Letter to the RTS Family, in Light of our Current National Situation”– RTS
“As morning dawned on June 1, 2020, in Jackson, Mississippi, we found ourselves in a nation gripped by fear, frustration, indignation, sorrow, mourning, division, and violence. The cruel mistreatment and unjust killing of George Floyd, an unarmed black man, at the hands of a white police officer in Minneapolis, Minnesota have sparked a broad (even worldwide) response revealing a pent up rage over injustice.”

“CGN Church Relief Fund”– Calvary Global Network
“In this video, Jimmy Schauerte of Roots NYC shares a praise report of the Calvary Global Network churches who came together and sent funds to help them as they continue through this season of healing! Through this COVID-19 pandemic, Roots NYC (and NYC overall) has been greatly impacted by the virus. Jimmy shares the church’s experience through this season.”

“The Words of Christ”– Back to Basics
“Words can be powerful, and at times, have changed the course of history. Out of all the words ever recorded, the words of Jesus have unparalleled quality.”

The Link is a collection of content from around the web, discussing topics in culture, theology, ministry and current events. CalvaryChapel.com does not necessarily endorse or agree with every message or perspective in the diverse pieces posted on The Link. By providing The Link, we hope to help you stay informed of important events and conversations taking place in the world that are relevant to the Christian faith.

I have a four-year-old nephew. He’s gregarious. He’s fun-loving. He’s black.

He doesn’t yet realize color. He’s not yet saddled with the weighty history of race in this country. He is blissfully unaware as he plays with his best friend, who is also four years old and who also happens to be white.

I pray for this little guy often. I particularly pray that, like the prophet Samuel, he hears and responds to the voice of the Lord while still young. That is my earnest hope for him; but these days, I am also asking the Lord to protect him from skewed perceptions by others that could ultimately hurt him.

My fear for him mirrors my own and is compounded as I watch the recent news reports.

• In Florida, a mother allegedly drowns her autistic son, but reportedly tells authorities he was kidnapped by two black men.

• In New York’s Central Park, a woman calls police saying she and her dog were being threatened by an African American man.

• Then there are the deaths of Ahmaud Arbery and George Floyd, the former shot while jogging near his home in Georgia, the latter dying after being arrested in Minneapolis.

We now look to the legal system “hoping” that a dispassionate review of the criminal cases will render fair verdicts. But for many of us, even a “correct” verdict may do little to disquiet the growing fear gripping many black men in this country.

Prejudices and racism are stains of a world rocked by sin. Paul tells the Galatians that the acts of the flesh are obvious and include hatred, dissensions, and factions (Galatians 5:19–20). For me, the solution can only start and end with the liberating promise of the Gospel. The spotlight of divine truth needs to shine on all areas of our society, especially where atrocities occur. But is the church failing in this area?

When I speak of the church, in this case, I’m narrowly defining it as the dominant Anglo-Saxon evangelical movement.

I’ve been part of this tribe for more than 30 years. I love these people. I am deeply indebted to the many who have invested in me and grateful for how, collectively, the church has faithfully served the kingdom. Therefore it is with love that I call upon leaders within the evangelical world to speak honestly and openly about these atrocities. Facebook, Instagram, and Twitter are all important vehicles, but pastors shouldn’t neglect to address these travesties from the pulpit.

Pastor and leaders, it is from your platform that many will hear your passion about the issues. How you biblically frame God’s heart for injustice will be a powerful lesson for those you shepherd (Malachi 2:6, NKJV). But even as you do so, may you be sure that your house is in order.

“For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God?” (1 Peter 4:17, ESV).

I believe this verse truly applies and that it’s time to ask some hard questions. Are we doing all we can as churches to foster racial reconciliation in our own institutions? My intention is not to place blame, but my sincere belief is that if we get the issue of race right, the church can and will set an example for our society.

With this in mind, I want to suggest some action points.

Encourage Diverse Teams

Encourage diversity in all aspects of ministry. From the board of elders to the worship teams, the pastoral staff to ministers working with kids and youth, diversity should be one of the hallmarks as church leaders prayerfully install people into ministry positions. A diverse background brings different perspectives and a greater ability to learn from others.

Assemble Diverse Leadership

Pay particular attention to assemble a diverse leadership team. Those men and women whom God has called to steer the church all bring their unique life experiences to the table. The cultural cacophony that results could be challenging, but the result will likely yield a rich tapestry that will only benefit any church seeking to reflect the community around it.

Celebrate Cultural Differences

Look for opportunities to incorporate cultural variety into services and programs. Whether it’s bilingual worship songs, cultural observances, ethnically diverse speakers, or accommodating language differences, these all go a long way to signal to the minorities in your church that they are valued and welcomed. Tolerance and understanding will then have the opportunity to take root as we serve alongside each other in the house of God.

Ask and Listen

To go the next step means engaging minorities in your churches about their life experiences. This best comes after a time of getting to know them, even just a little. Here is a little secret about black people—we talk about race to each other all the time. And if approached in a spirit of sincere curiosity, most people of color would gladly share their personal stories. Create opportunities for meaningful connections with minorities, and when appropriate, ask the hard questions to gain a better understanding of the things that have shaped their lives. Ask away, but also remember the importance of listening with openness.

Foster Genuine Integration

Once in a while, someone will say to me that the white evangelical movement is without cultural definition. That may be a sincere belief by some, but for others, the dominant church culture is itself a culture, and for many minorities, it’s a culture they’re often not used to. In tone and style, there are variations between churches, but the Anglo-American Protestant movement brings with it some of the same cultural expressions and predilections seen in wider society. Knowing and understanding that is important and necessary if we are to navigate the challenges of integration.

Be Intentional

None of the above happens accidentally. In fact, none of it will happen if you are not intentional in orchestrating it. For the most part, our natural tendency is to be surrounded by people with whom we culturally identify. Seeking to diversify services, programs, and staff goes against the grain for many of us, so it’s important to recognize our default tendencies and push for ethnic and cultural inclusion.

Be Sincere

Of course, none of this works if there is not an underpinning of sincerity. There is a saying, “people can smell a fake a mile away.” It can also be true with a church’s push for inclusion. It can be perceived as just lip service if not birthed from an earnest desire for true integration. Talking about it with no resulting action can be harmful and will leave many minorities in your congregation questioning if you care.

Minorities Must Play Their Part

Coming to grips cross-culturally is not just the responsibility of the white church. Minorities within these communities must also realize they have an important role to play on the road to racial harmony. They must be willing to engage and overcome any internal fears or prejudices that may be holding them back. They must also find constructive ways to channel and voice concerns to their peer groups and church leadership. It will take discernment to know what to accept and a reliance on the Spirit to be able to forgive as needed. We must be patient, knowing that the process of reconciliation is more like a marathon than a sprint. It will not go smoothly at times, but with the best of efforts and intentions and the willingness to be led by the Spirit, unity is achievable.

I’m realistic enough to know that on this side of heaven, the thorny issue of race will never really go away. But I’m encouraged by the Bible and the call for the church to walk together in unity and love. If we get it right, wouldn’t it be a model to a hurting world? What would it look like if we saw each other as image-bearers of God?

Jesus said, “By this all will know that you are My disciples, if you have love for one another” (John 13:35 NKJV). The love of Jesus, working in and through the church and demonstrated to the world, is our only hope. Proclaiming unity through Christ is the only solution that can stop what has been a spate of racially-charged deaths and accusations.

“After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands.”

Revelation 7:9 paints a beautiful picture of the harmonious diversity that will only be seen in heaven. But let us strive, here and now, to replicate that imagery in our churches. In doing so, we will set a higher standard for our communities and the nation.

I’m willing to commit to it in obedience to God for the sake of the church, for the sake of society, and for the sake of my nephew and his generation. Will you join me?

“We repeat the mistake continuously in this country of trying to address our racial animus and the violence it fosters as though it were a virus that occasionally attacks our social body, rather than seeing the truth: that racial animus is a constituting reality of our social body.”

—Willie James Jennings, Theologian “Overcoming Racial Faith.”

Did Jesus really rebuke James and John, two of his disciples, for their blatant bigoted behavior (Luke 9:52-56)? Did the Apostle Paul rebuke Peter, the very disciple whom Jesus gave the “keys of the church,” for hindering Gospel change to the ethnic status quo (Galatians 2:11-14)? So we see that even Peter, James, and John—the pillars of the early Church, and among the most “anointed” men in church history—needed correction to address their blind spots.

I write this article as one blowing a trumpet, but not to make music or even a call to arms. I write as one sounding the shofar. I write as the blast of the ram’s horns of old that brought down the mighty walls of Jericho. Indeed, in today’s racially-turbulent climate, our society has some age-old walls that need toppling. The “American Church” (meaning the Church as it originated with the European colonizers and extending to this present day) has some of these same old walls. To fully understand the implications of Ahmaud Arbery’s cold-blooded murder by two white men in Georgia, we as the Church must first reconcile with the Church’s seeming indifference to racial inequalities.

A Modern Parable

If a picture is worth a thousand words and a story is worth a thousand images, perhaps a modern-day parable will be helpful (but as a spoiler-alert, you will need to see Christ and the Bible in every word and action of this parable). Let us begin with a sweet, sage elderly white brother in the faith, and he’s sharing with a bright and eager, young black brother. He’s expositing the Scriptures—but wait!—upon closer examination, he’s actually expositing the Scriptures on the real Old-Testament economy of indentured servitude, which condemns (not justifies) American slavery and its blasphemous atrocities. He explains how the Bible declared such horrors to be a capital offense, from “men-stealing”—kidnapping, buying and selling human life (Exodus 21:16)—to the torture and murder of blacks and natives. He explains how God forbade the Israelites from entering into the capture and sale of human life, contrasting the Philistines and Phoenicians of their day.

The elder tells the younger that, for love’s sake, he’d rather him hear such a correct exegesis from him as a white man. Because by doing so, he is redeeming truth from century-old lies. Further, he is demonstrating (faith without works being dead) how as Christians, God commands us to put ourselves in others’ shoes (Leviticus 19:34)— experientially, culturally, and even racially—to “weep with those who weep” (Romans 12:15) while always going the “extra mile.” (Matthew 5:41) He tells him that biblical Christianity is hardly for the lazy in heart, but that when it comes to this day’s race issues and evils of the past, the Church has been more than just lazy. He tells him, “Failure to acknowledge and learn from the past creates blind spots in the present—and the thing about a blind spot is that you don’t even realize you have one.”

Perverting the Gospel

But wait—this elderly brother is hardly finished. Because not only does he want the young man to interpret Scripture adeptly, but he also wants him to adeptly apply Scripture to all of American Church history. “Let God be true and every man a liar,” he reverently quotes from the book of Romans. So he moves on to share another grave error of the American Church in regards to race: When sharing Christ with the Native-Americans (or, First Nation’s people), the Church gave natives an “accursed and perverted” Galatians-based Gospel (Galatians 1:6-7). The only difference was that instead of teaching the heresy of “Christ and circumcision,” they taught natives the heresy of “Christ and whiteness.” I.e., that true Christian sanctification and spiritual growth looked like becoming a white person in worldview, customs, and culture. Thus, long hair, drums, regalia, and native languages—ironically, even the very Navajo language that was later used by our government to “save the day” against Japan during World War II—was automatically considered pagan.

The elderly brother impresses upon the young brother the importance of sharing these truths. Because despite the assertions of some that “the past is the past” or “that was then, this is now,” the fact remains that countless blacks and natives (and even some whites) still reject the Church because of these major misrepresentations of Christ and His kingdom. He says that “if the Church doesn’t try to reconcile and repair these gross failings from the past, and doesn’t take the time to listen and learn moving forward, we will always continue operating from a position of blind ‘whiteness.’”

Concluding their fellowship, the two brothers hug and pray together. The young brother thanks the elderly brother for his love, time, and especially his humility, promising that he’ll never forget how much he saw the face of Jesus in his heart and example. The elderly brother gives all the credit to the Scriptures, knowing that sharing such things is necessary. He also recognizes that he is still very much a student himself when it comes to navigating race issues (even though he’s been on many missions trips to Africa and has multiracial grandkids). That being said, before they part, the elder asks the young brother how he can do better when it comes to dealing with race in America—both for his own personal growth as well as the growth of the local Church where he serves on leadership.

Agents of Change

“Well, since you asked…,” the young brother smiles and begins. “I would say that if the mainstream Church, and especially its church leadership, truly want to progress in racial awareness, it must make engaged-listening a lifestyle, not just something you occasionally do. Simply having that one deep race conversation you had last year, or reading that one good book, or watching that one piercing documentary about race isn’t enough. It requires being taught on an ongoing basis because most people would be embarrassed to realize how little they know about real American history. It also requires asking lots of hard questions—and even asking oneself lots of hard questions.”

With that, the elder brother nods in grateful agreement. Finally, both men walk away, more equipped than ever to be “salty” agents of change in today’s volatile, racial climate. Soli Deo Gloria, as this type of honest, humble, and loving interaction fulfills one of the last requests of a sweat-and-blood-soaked Savior in a garden as He prayed for the “oneness” of His beloved Church (John 17:20-22).

A Major Disparity

Now, at this point, if I were to ask the readers—by a showing of hands—how many feel that the interaction in this parable must become a vital reality across the American Church, there would no doubt be myriads of raised hands. Conversely, if I were to ask if any felt that, while the parable might be touching, its subject isn’t an urgent action item (of comparable priority to preaching the Gospel, theological accuracy, or teaching the full counsel of God), the raised hands would be innumerous. But alas, therein lies the heart of the problem! While there would be countless hands raised for both questions, sadly, the overwhelming majority of “vital reality” hands would be from the minority folks, and the vast majority of “not an urgent action item” hands would be from the white folks.

This disparity explains why much of the mainstream Church is silent from its pulpits (and innumerable published books) when it comes to race and modern-day injustices. Whether this silence is the result of passivity, procrastination, indifference, or neglect, the silence of the Church perpetuates the age-old status quo—and its age-old walls. It leads to the continued bolstering of the “racial architecture” of the American Church, as described by theologian Willie James Jennings, in his article, “Overcoming Racial Faith.” In the article, Jennings discusses what he refers to as a “Principality of Whiteness” in the Church, and defines it as, “Whiteness [that] instigates patterns of thinking and ways of being that invite multiple people(s) to imagine their worlds through white bodies.” He shares how this “principality” is the subconscious ideal in the American Church, going all the way back to its Renaissance-inspired inception. And to this day, it is this idea that makes the final decision on what it means to be ethnically diverse, what it means to be racially sensitive, and even what it means to have multiracial-expression at a church conference. As a result, this “Principality of Whiteness” continues to leave scores of voiceless, heavy-hearted Christian minorities feeling neglected by the mainstream Christian status quo. Is it any wonder that The New York Times recently wrote a story on the growing number of disgruntled African-Americans joining the “exodus” from the mainstream American Church? This is also hardly a “good witness” to the onlooking world.

A Racial Architecture

When we say the American Church has inherited a racial architecture, this is precisely the way “leaven” (or yeast) works—quietly working beneath the surface and ever “rising” as if without permission. From slaves being required to pledge that they would never seek their personal freedom as a condition to being water baptized, to one of America’s greatest evangelists, George Whitefield, personally owning slaves, to Billy Graham preaching to segregated audiences without a word about it from the pulpit. Most Christians don’t know the atrocious witness of these facts because they’re never mentioned or researched, and they’re never redressed with the healing “balm of Gilead.” The Church continues to act as if it’s just another “normal day” in the American saga.

Saying that the American Church has a racial architecture is not an insult. Rather, it’s an observation based on an objective view of the past to furnish an informed, unbiased view of the present. For in the words of sociologist Dr. Robin DiAngelo in her book White Fragility, “White people in North America live in a society that is deeply separate and unequal by race, and white people are the beneficiaries of that separation and inequality. As a result, we are insulated from racial stress.”

Historic Leadership

The Church was pivotal in the creation of many systems that form the backbone of our American culture: from educational, health care, and social services; the Church has led the way for centuries. At present, however, on matters of racial inequities, the Church has not been leading. In fact, rather than dissecting and confronting America’s race issues and its accompanying present-day systemic ills and injustices (i.e., institutional racism), the Church seems to run from them. Issues such as employment discrimination and wage inequalities, educational discrimination, biased laws and policing practices, mass incarceration, the “school to prison pipeline,” historical omissions, media bias, and more, continue to exist.

Today’s American Church needs a real “Reformation” of its Gospel position and practice on race and inequality. And I’m not talking about a “social Gospel.” Instead, I am talking about the “Jude 3,” old-school faith that was once delivered to the saints. I am talking about the very marrow of Ephesians 2. Most of all, the same beauty and brawn which Jesus proclaimed from scrolls of Isaiah in that Capernaum synagogue at the beginning of His public ministry. More so, along with this needed reformation, we also need white brothers and sisters to start emerging with prophetic voices on this topic—one that’s been ignored long enough (to our own hurt).

Finding A Prophetic Voice

Imagine if the Church’s minority brothers and sisters didn’t even need to publish articles on the next unjust killing of a minority person, because a white brother or sister already responded. And not just a response from a place of sincere empathy, but one that prophetically challenged and enjoined the Body of Christ—and the onlooking world—so powerfully, that a minority brother or sister could rejoice and exclaim, “Wow, it’s like the words were taken right from my mouth!” You see, I believe that type of blessed scenario would encapsulate the very kind of love Jesus was referring to when He shared how the world would know that we are His true followers (John 13:35).

• • •

Loaded Phrases

In 21st century America, we have acquired a new batch of “loaded phrases.” While it may come as a surprise to some, many are the names of deceased, unarmed black people: Staten Island’s “Eric Garner” (e.g., “I can’t breathe”); Cleveland’s twelve-year-old “Tamir Rice” (e.g., toy gun in the park); Miami Gardens’ “Trayvon Martin”; Dallas’ “Botham Jean” (e.g., the “mistaken apartment”); Baltimore’s “Freddie Gray”; Texas’ “Sandra Bland”, and others. Then, of course, there is “Ahmaud Arbery.”

You see, “Ahmaud Arbery,” being a loaded phrase explains why two people can be talking about his murder, but have two totally different ideas of what constitutes a “fruitful discussion” about it. It explains why his murder can make someone so unspeakably irate about why people need to know what Arbery was doing in that new construction home before he was killed: as if there is any justification for two armed civilians stalking an unarmed man for four minutes before shooting him dead! The reality is, it doesn’t matter what he was doing— nothing granted those men the right to be judge, jury, and executioner. “Ahmaud Arbery,” being a loaded phrase is why it grieves minority Christians when they have to explain to other Christians that there is a real, biblical place for righteous, un-sinful anger (Ephesian 4:26)—the very anger Jesus exemplified when necessary (Mark 3:5).

Revisiting the Past

“Arbery,” being a loaded phrase, is why I suddenly find myself forced to reflect on the times when my own hands have been placed on the hood of a police car, strictly due to racial profiling. This is why I am forced to reflect on the racism I have faced throughout my life. It causes me to revisit the racist backlash I once received from both classmates and the administration at my predominantly-white prep school when I was one of the first people of color (if not the first) in the school’s long and cherished history to be admitted into an Ivy-League university.

Picturing those white men plotting against Arbery even makes me reflect on “Old Man Chauncey,” the white slave master who raped and impregnated one of my native great-grandmothers who was his indentured servant—only for his own son to later on rape the offspring from that first rape (yes, his very own “half-sister.”) To this day, the main road that cuts through my family’s North Carolina community is called “Chauncey Town Road.”

Arbery makes me revisit my own father’s life growing up as a poor farm boy in the South, attending substandard, “separate but equal” Jim Crow schools until he moved North for college. As the valedictorian of his class, my Dad’s dream was to be a nuclear physicist; that is, until he wrote his “A+” paper on the subject in high school. His efforts resulted in an “F”. When he asked his white science teacher why, the teacher told him, “I gave you an ‘F’ because a person of color has no business wanting to be a nuclear physicist.”

“Arbery,” being a loaded phrase, is why minorities begin “unloading” (seemingly all over again) their own racist experiences; countless day-to-day stories like mine, and countless generational histories like mine that society continues to turn a blind eye toward. All of this combined is why Christian minorities are growing more frustrated with the mainstream Church’s deafening silence (e.g., the aforementioned New York Times article).

Against the Grain

Personally, I believe that I am called to the “mainstream” Church because, despite these issues, we are still one in Christ. And we have been called to “endeavor” for true unity at all costs (Ephesians 4:2; Psalm 133). However, I remain keenly aware that when I wear my native regalia to other churches or conferences, or when I wear my most comfortable “urban” clothing (Timberland boots, a hoodie, and a black skully hat) I am “going against the grain.” But the questions that we should ask are, “What is the grain?” And “Who made the grain?” And “Why is everything still seemingly subjected to the grain?”

I even recall a time when I observed a white teacher at a Christian school use a horrendously racist statement toward a minority student. When I gently urged the man who ran the school, a fellow (albeit white) pastor, to challenge her about her remark, he responded that I was “out of place.” But what about the student? What did Jesus say about causing any of his children to stumble in the faith? Again, why is everything still seemingly subjected to “the grain?”

Seeking Racial Understanding

Here is something to consider: If the mainstream Protestant Church took all the effort it puts into studying leadership skills and growth models, Sunday school curriculums, and eschatology, and put 50% of said effort into researching Gospel love, repentance, and redemption with regard to race—we might actually begin to look like the Church in the book of Acts. Or what if the Church started taking even 50% of the budget that it puts into its Resurrection Sunday services and men’s and women’s conferences and putting it into “Gospel and Race” symposiums and workshops? Or if the Church began including America’s neglected minority-based, low-income neighborhoods and native reservations among their church mission trips—with mandatory cultural workshops beforehand (instead of always traveling to every other corner of the planet)? Who knows? Our blood-soiled land might see the type of revival everyone has been praying for.

However, addressing these things will come with a price. You may do so at the risk of losing your popularity, or not being invited to speak at certain churches or conferences. Are we willing to make that sacrifice? It’s time we start asking ourselves what it looks like to be a true disciple of Jesus when it comes to the Gospel and race matters. Isn’t thinking and acting more like Jesus what this is all about? Ultimately, there really is only one voice from God on this matter, as the Holy Spirit never contradicts Himself.

Conclusion

Ahmaud Arbery’s tragic death should not be glossed over by the Church. We must remember that we have been given “the two greatest commandments” by our Lord: to love the Lord our God and to love our neighbor as we love ourselves. Based on Christ’s further teaching, Ahmaud Arbery’s mother is our “neighbor.” His father is our “neighbor.” His close friends and family and community are our “neighbors.” When these tragedies happen, we need to care about people—not just doctrinal positions, as that is the very Pharisee-ism that Jesus found repugnant. We need to ask God to give us tears. We need to weep alongside a sonless mother, weep alongside a bereaved family. We need to weep for a calloused nation that not only permits institutional racism but also profits from it in many sectors. Let us care enough to speak out against injustice and begin educating those who look to us, the Church, for answers. It’s what God has called us to do. It’s what the Bible spells out clearly.

Honestly, this would be the same type of biblical relevance that made this once anti-Christian, militant-minded, hyper-racially-charged agnostic finally bow my heart to the wisdom of Scripture and the soul-saving Gospel of Christ. Let’s not waste this chance to be used by God for change.

• • •

Afterword

As I write this article, I am surrounded by a pile of books on my desk that I have either read, critiqued, reread, or am working through reading: “White Fragility,” by Robin DiAngelo (lecture by author on YouTube); “Lies My Teacher Told Me,” by James Loewen; “The New Jim Crow”, by Michelle Alexander; “The Color of Law,” by Richard Rothstein (lecture by author on YouTube); “The Christian Imagination: Theology And Origins of Race,” by Willie James Jennings; “Let Justice Roll Down,” by John Perkins; “Mañana: Christian Theology From A Hispanic Perspective,” by Justo Gonzalez; “Bloodlines: Race, Cross, and the Christian,” by John Piper.

As I write this article, I am also surrounded by many close brothers and sisters—white, black, Hispanic, and native—who have listened to my heart, added to this article their insightful feedback, and prayed for me along the way. They have also prayed for those who would read this piece. So let us begin the conversation. I make myself available for discussion, along with the leadership of Calvary Global Network—a multiracial band of men who have started discussing such topics. A group who listens to one another, who sighs together, and who prays together into the midnight hours.