Dignity & Worth (pt. 1)

“I wasn’t reaching for it.” Those were the last words he ever spoke. The last image his four year old daughter saw of her father was of him bleeding and losing consciousness. Less than a minute prior to the shooting he was pulled over for a non-working brake light. After complying with the officer showing his drivers license, he informed the officer that he was in possession of a firearm. “Ok. Ok . Don’t reach for it then. Don’t pull it out!” Dashcam footage reveals the officer reaching his arm into the car firing seven shots. The autopsy revealed two bullets ripped through Philando Castile’s heart on July 6, 2016. The officer, Jeronimo Yanez, was acquitted by a jury of second-degree manslaughter.

This horrific incident, unfortunately, wasn’t the first or the last of its kind. What some saw as an isolated incident, others saw as an incident of a centuries old narrative of racism against black people by people in positions of power. Botham Jean and Atatiana Jefferson are two recent examples of black people murdered by white police officers. What makes these two situations even more devastating was that they were murdered while in their homes in Texas. In each case respectively, the officers, who claimed they were acting in self defense, have been charged with and indicted for murder.

While I am familiar with the history of racism in America, the senseless killings over the last few years have affected me profoundly. At times, I have been filled with anger and other times I have had to fight to feel anything because it was becoming all too familiar. Another murder. Another share on social media. Another Tweet. The repetition and visual availability of such horror can have the ability to desensitize us to the tragedy of taking a human life. We need to be awakened to the reality of the preciousness of human life and to the horrors of ideas and actions that senselessly devalue and take human life.

We need to understand why stealing people from their native lands for selfish profit is wicked. We need to understand why transporting stolen people in cramped desolate and disease ridden ships is wicked. We need to understand why beating, raping and lynching stolen people is wicked. We need to understand why devaluing someone on the basis of their skin color is wicked.

We need to understand why restricting people from participating equally in society because of their skin color or sex is wicked. We need to understand why the existence of “colored” and “white” water fountains, etc. were so demoralizing and psychologically scarring. We need to understand why there was a need for the Civil Rights Movement. We need to understand why killing the unborn is wicked. We need to understand why sex trafficking of human beings is wicked. We need to understand why any malevolent treatment of human beings is utterly wicked. However, before we can truly understand why such treatment is evil, we must understand what it means to be human. Once we understand that, then we’ll understand the dignity and worth of each human being and seek ways to respond accordingly.

The Foundation
I am fully convinced that no other worldview or religion, other than Christianity, adequately or consistently explains the origin, essence and purpose of humanity. Scripture attests to the existence of God and His intentional creation of all things – including humanity. Genesis 1 provides us the account of God creating the heavens and the earth and the fullness thereof in six days. After five days of creating the heavens and the earth, God created man on the sixth day. Genesis 1:26-27 says –

26 Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”
27 So God created man in his own image,
in the image of God he created him;
male and female he created them.

From these verses, it is evident that God created man. But what we must not casually overlook is that man was created in the image and likeness of God and both male and female bear the image and likeness of God. The word man in verse 26 is the Hebrew word אָדָם (‘adam). While used as a proper noun as Adam, ‘adam is also a general Hebrew noun for mankind. Therefore, it is better to interpret man as mankind in these verses since verse 27 affirms that males and females bear the image of God.

Concerning the significance of image and likeness, former systematic theology professor and pastor, Anthony A. Hoekema said – 

“Although these words are used generally as synonyms, we may recognize a slight difference between the two. The Hebrew word for image, tselem, is derived from a root that means “to carve” or “to cut”. It could therefore be used to describe a carved likeness of an animal or person. When it is applied to the creation of man in Genesis 1, the word tselem, indicated that man images God, that is, is a representation of God. The Hebrew word for likeness, demūth, comes from a root that means “to be like”. One could therefore say that the word demūth in Genesis 1 indicates that the image is also a likeness, “an image which is like us”. The two words together tell us that man is a representation of God who is like God in certain aspects.”1

It is worthy to note that no other part of creation was created in the image and likeness of God. This was reserved for mankind alone and that difference not only sets mankind apart from and above other creation, but gives him inherent dignity and worth. Nothing in all of creation resembles God like man. It is with respect to this unparalleled truth that God requires retribution for any man who sheds the blood of another man, who is made in the image of God. Genesis 9:6 says –

“Whoever sheds the blood of man,
by man shall his blood be shed,
for God made man in his own image.

In the New Testament, James undergirds his argument for the ethical treatment of people with regard to speech utilizing the same language as Genesis 1:26-27. James 3:1-12 urges Christians not to use our tongues (speech) to curse people made in the likeness of God. The intentional language is not to be missed. The Spirit inspired writers of Genesis and James want us to feel the gravity of what it means to be human and the severity of the abuse of one who was purposely created in the image and likeness of God. In his relational, structural and functional capacities, man puts on display, although in a limited way, what God is like. That is a glorious reality! This is what it means to be human.

Based on this biblical truth, every human being without respect to age (even in utero- Ps. 139:13), sex, ethnicity, socio-economic status, etc., is an image bearer of the invisible God possessing inherent dignity and worth. It is because of this truth that people are to be treated with dignity, respect and value. Therefore, injustice, murder, rape, trafficking, racism, sexism, classism, abortion, abuse, and all forms of malevolent treatment of image bearers is out of step with God’s plan for how we are to view and treat one another, especially among professing Christians.

My Concern
Though chattel slavery and Jim Crow laws are no longer legal in America, because of Genesis 3, the sin of racism still exists and manifests in several other ways in society and, unfortunately, also in the church. Given the tense racial climate our country is presently experiencing, I have lamented at times at how inconsistent or seemingly apathetic certain segments of the church have been to address and even work out their salvation with respect to this segment of anthropology, which ultimately is a gospel issue (Jhn. 13:34-35; Eph. 2:11-22; 1 Jhn. 3:11-24).Unfortunately, this stain has been on the American church since the country’s inception and she is not without her justified critics.

In the Narrative of the Life of Frederick Douglass, Douglass stated:
“I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land.”

In A Letter From a Birmingham Jail, Martin Luther King, Jr. stated,
“I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate (white clergy). I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.”

Douglass and King served as prophetic voices of indictment against the white evangelical. What’s painful to realize is that Douglass penned his words in 1845 and King penned his in 1963. One hundred eighteen years separate the two writings, but the same sin of racism permeated white evangelicals forcing blacks to defend their humanity, prove their dignity and worth time and time again and, at times, suffer death, in cases like the bombing of the the 16th Street Baptist Church in Birmingham Alabama in 1963. Four Klansmen were found guilty of the bombing killing four young black girls. This ought not to have been.
Today, the church in America has made some progress, but not enough. We don’t need more public statements of confession, position papers, panel discussions, conferences, or books. We simply need the church to keep in step with the gospel by recognizing and treating all of mankind, who is created in the image and likeness of God, with dignity and worth. Since the church is the pillar and buttress of truth (1 Tim. 3:15), we are commanded not only to proclaim the truth, but to live it. We need more prophetic voices in pulpits who are unafraid of jeopardizing their ministries seeking to uphold the truths of Scripture. We need more concentrated efforts to understand minority issues. We need more gospel rooted efforts to diversify mainline seminaries’ faculties and student bodies. We need more qualified diverse leaders in mainline denominations at every level, especially in local churches. We simply need to walk worthy of the gospel toward our fellow image bearers due to the unity and love we have from Christ and in Christ.

Our orthodoxy must not be hollow, for such is not the way of our Savior.

 

 

1Anthony A. Hoekema, Created in God’s Image (Grand Rapids: Wm. B. Eerdmans, 1994), 13.

Joy to the World – Pt. 3

The third verse of this hymn, like all of the other verses, is rich with important biblical truth that we cannot afford to miss.  As Christians, we’re called to delight in God’s truth and understanding the content of verse 3 should cause us to delight in God.  Verse three says –

No more let sins and sorrows grow,

Nor thorns infest the ground;

He comes to make His blessings flow

Far as the curse is found,

Far as the curse is found,

Far as, far as, the curse is found.

Sins, Sorrows, Thorns and a Curse

This verse is describing what redemption looks like. Much like what Part 2 discussed, the world is presently under a curse because of Adam and Eve’s rebellion. Part of the curse, pronounced to Adam in Genesis 3 says-

17And to Adam he said,“Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it, cursed is the ground because of you; in pain you shall eat of it all the days of your life, 18 thorns and thistles it shall bring forth for you and you shall eat the plants of the field. 19 By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken, for you are dust, and to dust you shall return.”

After mankind’s rebellion, part of the curse described is creation working against man. No longer would Adam’s work as a cultivator of the ground be easy and bear plentiful produce. His labor would be painfully hard and the harmony between man and the rest of creation would be strenuous.  Like Adam, we live in a world where our work is often riddled with proverbial thorns, not often enjoyed nor yielding the “fruit” we desire.  In addition, the very ground that Adam was supposed to rule would ultimately consume him. That is our lot without a redeemer.  We are born into this life under God’s curse for Adam’s sin with death and eternal condemnation as our lot (Rom. 5:12,18-19). As stated in previous writings, all of creation is under a curse longing for a liberator.

Cosmic Redemption & Everlasting Joy

That liberator is Jesus.  During Christ’s earthly ministry He often stated that the kingdom of God had arrived, yet it wasn’t always understood nor was it fully actualized. His ministry not only consisted of teaching His Father’s truths, but He also demonstrated authority over creation (Mk. 4:35-41), over disease (Matt. 8:1-3, Mk. 5:21-34)  and over death (Mk. 5:35-43, Jhn 11:1-44). His ministry was to demonstrate the in-breaking of the kingdom of God and provide glimpses of victory over Satan and the effects of sin – especially on man. In essence, Christ’s victory in His death and resurrection reversed the curse pronounced in Genesis 3.

At the second coming of Christ, which will bring judgment for the unrepentant, also brings salvation for His people. No more will the effects of sin rule and dominate the earth nor His people. His redemption will be consummate as far as the curse is found.  God and man will be reconciled. Man and man will be in unity in Christ. The new heavens and new earth will be in perfect harmony with man. God’s dwelling place with be forever be with man on the earth where there will be everlasting joy (Rev. 21:3-4). Sin and sorrows will grow no more as they will be non-existent.

Why This Matters at Christmas

While this season looks back at the birth of Christ, it is imperative that we understand why looking back is crucial to what lies ahead. If there was no birth, there could be no death. No death of a redeemer means we’re still in bondage to sin, under God’s curse and fit for His eternal wrath.  Christ came to die for His people that they might live forever in peace and joy with God! His second coming will complete God’s plan of redemption that was planned from before the foundation of the world! 

Merry Christmas!

Joy to the World – Pt. 2

Part 1 of this series briefly introduced the history of this celebrated and widely known hymn. What I found amazing was that Watts never intended for this song to be a celebration of Christ’s first coming, but of  His second coming.  Nevertheless, when we consider every aspect of Christ’s ministry, His birth, His life, His death, His resurrection, His ascension and His return, the integration of these aspects is crucial and cannot be divorced from one another.  Therefore, during the Christmas season, it is entirely fitting to celebrate the  redemptive victory that Christ will accomplish.

The second verse of this hymn almost mirrors the idea of the first verse. It says-

Joy to the earth! the savior reigns;

Let men their songs employ;

While fields and floods, rocks, hills, and plains

Repeat the sounding joy,

Repeat the sounding joy,

Repeat, repeat the sounding joy.

The Call to Praise

The first verse of this song is a call to praise for the coming of Jesus.  Similarly, verse two contains praise, but for a different reason. Praise ensues because in addition to Jesus coming, He will rule all of creation and His kingdom will be forever (2 Sam. 7:8-13, Dan. 7:13-14).  

Reason for Praise

Unless we understand what is wrong with the world, we will not see the reason to be overjoyed about the coming and ruling of Jesus.  Genesis 3 tells us what went wrong with the world – man rebelled (sinned) against his creator and God cursed man and all of creation as a result. Instead of a harmonious loving relationship, man’s relationship with God was broken and the created order was subject to disorder as well.  As previously mentioned, the Scriptures remind us that although  we and creation groan as a result of the curse, there is hope.  Romans 8:20-24 says- 

“…the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God.  ²² For we know that the whole creation has been groaning together in the pains of childbirth until now.²³ And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. ²⁴ For in this hope we were saved. ” 

 In addition to that curse, the world is presently under the power of the evil one (1 Jhn. 5:19). Because of Adam’s sin, the devil is the ruler of this world (Jhn 12:31, 16:11; Eph. 2:2, 2 Cor. 4:4) So how will it be set free from this bondage to corruption? Who will do it?

There was an ultimate reason to Christ’s incarnation – redemption.  He came to destroy the devil and his works (Col. 2:15; 1 Jhn 3:8), absorb the wrath of God on behalf of His people (Isa. 53) and gather His people into a new family (Jhn. 10:11-16; Rev. 7:9-10)!  Christ entered humanity, lived as a man under the Law, and yet died as one who had violated the Law becoming a curse in the place of guilty man. And in His becoming the curse for us, He lifted the curse from all of creation. His redemption is cosmic! All of creation will one day be under the glorious rule of Jesus Christ. It is no wonder that Psalm 98 pictures Jesus as the celebrated Savior (98:1-3), King (98:6) and Judge (98:9).  At the second coming of Christ, there will be no more disharmony and disunity between God and all of His creation.  While in exile, the Apostle John was given a vision from Jesus concerning the future. Revelation 21 says –

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

Sin and its effects will be forever gone. There will be a new heavens and new earth unaffected by sin. God and man will be forever reconciled. Death, mourning, crying and pain shall forever be gone. All groaning (Rom. 8:20-24) will turn to triumphant praise! This is the hope we have to look forward to! This is why the song says –

Let men their songs employ;

While fields and floods, rocks, hills, and plains

Repeat the sounding joy,

Repeat the sounding joy,

Repeat, repeat the sounding joy.

All of creation will praise Christ eternally for his work of redemption from the curse and the works of the devil.

Our Response at Christmas

In light of this truth, may we rejoice at the birth of our Savior! Praise God for His indescribable gift! Rejoice because salvation has come and is coming!

21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” (Matthew 1:21)

Merry Christmas!

Bearing Burdens and Racial Reconciliation

In light of the tragedies surrounding Alton Sterling and Philando Castile on July 5 and July 6,  I was asked by my pastor to write an article to our congregation that we might take more steps in understanding the racial narrative and how White Christians can better display the gospel toward their African American brothers and sisters. Here is what I wrote.

________________________________________________________________

I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.

(Ephesians 4:1, ESV)

By now we all have heard of the shootings by law enforcement that resulted in the deaths of two African American men, Alton Sterling of Baton Rouge, LA and Philando Castile of St. Paul, MN, on July 5 and July 6 respectively.  These two men are just a small, but no less significant, part of a larger narrative of systemic injustice against African-Americans.  As a multi-ethnic church with a considereable number of African-American members and visitors, we must understand the impact these types of tragedies have and know how to respond. Particularly to my white brothers and sisters, but certainly not limited to you, I offer a few suggestions on how to respond.

First, do not ignore the data confirming systemic injustice and do not minimize or ignore the very real pain and hurt of those who have been affected by these types of tragedies.  As gospel Christians, we should be compelled to weep with those who weep.

Second, if you desire to understand the racial narrative more clearly, how to interact with your African-American brothers and sisters from a gospel centered perspective and why we collectively suffer in the types of tragedies, talk to us and take advantage of many resources available. Here are a few resources. I pray they are helpful.

Audio/Video

• Is Black Lives Matter the New Civil Rights Movement | Mika Edmondson
• Justice and Racial Reconciliation | The Village Church (Dallas, TX)
• The Church and Racial Reconciliation | Darrell L. Bock, Jeff Warren, and Bryan Carter

Articles

• A Call for White Believers to Engage Pain and Responsibility | Anonymous
• Grieving Racial Injustice as Citizens of the Kingdom of God | Jarvis Williams
• Police Shootings, Racial Justice and the Church | Russell Moore
• A Letter from Birmingham Jail | Martin Luther King, Jr. , August 1963
• Race and the American Church – A Brief Survey from Colonialism to WWII | Otis Pickett

Books

• Divided by Faith: Evangelical Religion and the Problem of Race in America | Michael O. Emerson & Christian Smith
• Bloodlines | John Piper (available as a free PDF also)
• Aliens in the Promised Land: Why Minority Leadership Is Overlooked in White Christian Churches and Institutions | Anthony Bradley
• Letters to a Birmingham Jail: A Response to the Words and Dreams of Dr. Martin Luther King, Jr. | ed. Bryan Loritts
• The Warmth of Other Suns: The Epic Story of America’s Great Migration | Isabel Wilkerson

“We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death.” – 1 John 3:14 ESV

In Him,

David Robinson

 

*image courtesy of veritascolumbus.com

Why We’re Still Talking About Racism…in the Church

In 1995, Southern Baptist officials formally renounced the church’s support of slavery and segregation. The institution of slavery in America, which Baptists in the south desired to maintain against the desires of the Baptists in the north, led to the formation of the Southern Baptist Convention in 1845. It was also this view of race that led Southern Baptists to oppose the Civil Rights Movement in the mid-20^th century. However, this wasn’t just a reality among Baptists; this was true of Methodists and Presbyterians who experienced splits for the same reason in 1844 and 1861 respectively. In 2000, Methodists offered a public confession of guilt and renunciation of slavery at their annual General Conference. In June 2015, the Presbyterian Church of America offered its public confession of guilt concerning slavery and segregation at its 43^rd General Assembly.

Some might be surprised to think that such confessions were necessary in light of what the Bible teaches about man. Regarding creation and value, the Bible teaches us about the dignity of all mankind from every nation stemming from being created in God’s image (Gen. 1:26-27; Acts 17:26). Regarding our moral state, the Bible teaches us about our sinfulness and the universality of sin (Gen. 3; Rom. 3:23). Regarding forgiveness and reconciliation, the Bible teaches us the impartial atoning work of Christ which unites man to God and to one another (John 3:16; 2 Cor. 5:17-19; Gal. 3:28-29; Eph. 2:11-22). Regarding eternity, the Bible teaches us about the multi-ethnic eschatological reality that awaits God’s people (Rev. 5:9; 7:9). These are basic truths that should serve as a simple framework for how we view our fellow man. However, we are not yet perfected and comments made by well respected Christian apologist and debater, James White, served as a great reminder of this truth.

The Incident

On March 17, 2016, after White witnessed irresponsible and disrespectful behavior by a young black teen, he made several unjustified assertions about the teen’s upbringing and future based on his skin color and his present actions. His assertions were initially posted on his social media accounts, which he has now removed. You may listen to a summary of the issue here. The initial response from the African-American Christian community, including me, was of utter disbelief, and I think rightly so for at least two reasons. The first reason is that White’s assertions were hasty generalizations steeped in racist thought. After witnessing the teen’s behavior, White intentionally made it known that the teen was black and then stated assertions about the possibility of a lack of a father in the home, having children out of wedlock by different women and having multiple abortions. In a matter of a few seconds of observation White wrote this young man’s narrative based on statistics. Is this not hasty and unfair judgment? The second reason for disbelief is that much more is expected from him as a Christian, especially one so well acquainted with the Scriptures. There was no compassion or grace in White’s words.

Confronting White & His Response

As expected, White was publicly confronted by several African-American Christians. One confrontation I witnessed was thoughtful, yet direct. It reminded me that no Christian is above scrutiny and confrontation despite how influential he/she may be. Galatians 2:11-14 reminds us that believers may confront one another when the gospel is being compromised. White’s comments were out of step with the gospel because they were racist and judgmental and he deserved to be confronted. White was offered a chance to dialogue and learn about African-American culture and systemic injustice (not that systemic injustices caused the teen’s behavior). White’s response to the offer is what I found most disheartening. White dismissed his brother who confronted him and then charged him with ethnic gnosticism. Ethnic gnosticism is a form of gnosticism that states that those of a certain ethnicity can claim to have an experience or knowledge within it that those of another ethnicity cannot understand or have. In other words, one culture cannot fully understand the struggles of another culture simply because it is a different culture. White objects to this position and instead holds to the fact that all humans have the shared experience of sin. While I agree with White fundamentally – all humans are sinners, I disagree because every culture doesn’t experience the same effects of the common human sin problem. White’s arrogant unjustified comments and his dismissal of an approach for honest dialogue with a fellow Christian, who happens to be African-American, seems to be evidence of blindness to his own racism and paternalistic perspective. In addition, White addressed the issue via podcast in which he adamantly defended his position without the slightest hint of conceding to possible error.  His response is exactly the kind of behavior that reinforces the existing racial tension rather than relieve it.  I pray the LORD reveal the error of his thinking and his response and he would publicly repent.

Confronting Racism in the Church

Unfortunately, White’s response is far more common in the church than I’d like to admit. While strides are being made to address racism, it still needs to be addressed with much more frequency and comprehensiveness. If we are going to accurately reflect the gospel and its implications, namely the glory of Christ, racism must be confronted in the church. Apathy, aversion, dismissal and silence only further perpetuates the problem. Public confessions and conferences are good starts, but more must be done at the local church level starting in the hearts of pastors/elders as a church rises no higher than its leaders.  As long as comments like White’s are stated, we will still talk about racism in the church.

For my brothers and sisters in the majority culture, if you’re not quite sure how to address racism, here are a few suggestions:

1. Understand the definition and nature of racism.
2. Understand what the Bible has said about man.
3. Understand that your perspective of race is not all there is. 
4. Have believers of other ethnicities in your home.
5. Have non-believers of other ethnicities in your home.
6. Be willing to learn from people in minority cultures.
7. Ask questions; don’t assume.
8. Educate yourself about the history of racism and segregation in America.
9. Educate yourself about the history of racism and segregation in the church.
10. Have more than that 1 black friend. 🙂
11. Pray for the LORD to reveal possible racism in your own heart.

Recommended Reading

• Letters to a Birmingham Jail by Bryan Loritts (editor)
• Aliens in the Promised Land by Anthony Bradley
• Bloodlines: Race, Cross and the Christian by John Piper
• Divided by Faith by Michael O. Emerson & Christian Smith

Grace & Peace,

d.

*image courtesy of theworkofthepeople.com

The Gathering and Singing: The Focus (pt. 2)

Part 1 ended with a challenge for worship leaders in the black church to consider how their music set can bring the most glory to God by assessing solo singing, choir singing and congregational singing.   

Some of you may be wondering why I am taking the time to bring up this particular issue.  Others of you may be wondering if this issue is of any true significance.  Of course the music set of a corporate gathering has no effect on one’s salvation, but it does have an effect on our individual sanctification. I’d also argue that it affects the health and edification of the church.  I stated previously that the church gathers for three basic reasons – exaltation, exultation and edification.  For this to happen, every aspect of the service should seek to serve these three purposes, especially the music, not only lyrically, but also in delivery.  

As I’ve talked to many people who currently attend or who have had the opportunity to attend a black (or predominantly black) church, one aspect that always is commented on was how powerful the praise and worship set was. I usually chuckle because I know exactly what they’re talking about, having grown up in the black church.  I admit that hearing powerful singing and seeing the choir display particular rhythmic movements in unison is great to see, but that also is my biggest concern or critique of these types of music sets.   Due to the immense display of talent, the music set often becomes a performance (singing and the accompaniment) that often times rouses the emotions of the congregation apart from biblical truth. Emotions are often elicited usually through excessively repititious choruses, riffs and runs, physical gestures and extended instrumental showmanship. As this goes on, the congregation becomes passive spectators, rather than active participators. In these instances, the focus is on man and not God.  What was intended to be corporate praise (Eph. 5:19; Col. 3:16) has become a concert.

My estimation is that congregational singing is the healthiest form of music worship for a corporate gathering. If you’re unfamiliar with the term or the concept, congregational singing is the practice of the congregation joining in the music of a church, either in the form of hymns or in the form of the office of the liturgy.  Congregational singing normally doesn’t require many people on the platform or stage.  Also, the musical accompaniment is intentionally lowered so the collective human voice of the congregation can be heard singing.   In doing this, congregational singing does quite the opposite of performance oriented singing as the focus is rightly on Christ and the church is edified, hearing itself singing praises to Christ.  Now I am not saying there are no uses for solos or choirs. I think music sets can wisely employ them, but it must be done in such a way that doesn’t blur the focus of Christ, but rather sharpens it.  

Some might object to all that I’ve said under the guise that I am not respecting deeply appreciated black forms of musical expression or an individual’s talent.  My push-back would simply be to ask if the music set serves to bring glory to the music team or if it edifies the whole church and glorifies Christ.  Think about it.  Let us strive to build up one another for the glory of Christ in our singing.

Grace & Peace,

d.

A Woman’s Place

Now that I’ve gotten your attention with the title, I will proceed. 😉

In my ongoing desire to see churches function biblically and to see Christians think clearly, one area that we must think about, especially as African Americans or as black people, is the role of women
in the church and to some degree in civil society.

Let’s consider these questions:

1. Is a woman biblically permitted to serve in the church? If so, how? (Please provide Scripture references to justify your answer.)

2. Is a woman biblically permitted to serve as a pastor or co-pastor of a local church? (Please provide Scripture references to justify your answer.)

3. Is there a difference between preaching and pastoring?

4. Is it okay for a male pastor to give bible teaching opportunities to a woman to a congregation of men and women at a Sunday gathering or in a bible study setting?

5. Are there any consequences for allowing women to serve as pastors, co-pastors or teach a mixed crowd at a Sunday gathering or bible study?

These types of questions are issues that we should be thinking about when we consider how we think about the local church and what the Bible prescribes. Really, at the heart of this discussion is the glory of God displayed in the worth and in the roles of men and women (yes, genders are distinct and created by God) as God intended them in general, but specifically in the church for the purpose of this discussion. I readily affirm women are gifted to serve. This is not an issue of competence, but of design and purpose.

Concerning gender roles circulating in the church, the two opposing ideas are:

1. Egalitarianism
2. Complementarianism

As brief descriptions:

Egalitarianism states that men and women are ontologically (the essence of being) equal and therefore should function (roles) as equals. (i.e. Since women are equal to men, then a woman can do what a man can. If a man can pastor, a woman can too.)

Complementarianism states that men and women are ontologically equal, but have differing roles as men and women according to God’s design. (i.e. Even though men and women possess dignity as image bearers of God and are equal in essence, God has ordained that men lead and women serve in assisting roles in the life of the church.)

Complementarians root their argument in Genesis 2:18-25 and this is very crucial to understand the order in the church.

Whether or not you’re in a church that has an egalitarian philosophy of ministry, it’s important to understand these things so we can think more clearly and live as God intended in these areas.

I would love to engage with you on this topic!

Grace & Peace,

d.

The Gospel & Ethnic Reconciliation

Concerning the deaths of Trayvon Martin, Mike Brown, Eric Garner, Walter Scott and likely several hundred other unreported cases surrounding the sinful treatment of black males, many of us wonder if ethnicity was the motivating factor for police brutality or the overuse of their authority or the lack of justice at the court level. Given the history of systemic racism, which truly is a product of personal racism, it’s hard not to think this way when we look at the disproportionate number of the arrests and imprisonments between young white males and young black males for relatively the same crimes. While I am all for punitive requirements being met for all criminals, it does seem like the scales unjustly lean a little lower on “our” side. So what are we to do? How do we, as Christians, deal with the issue of personal prejudice or racism and dare I say ethnocentricity? We all know that no law passed at the city, state and national levels will ever rid man of the sin in the unseen recesses of his heart. Since racism is a sin, the only remedy for it, as with all sin, is the gospel of Jesus Christ. First, I encourage my white brothers and sisters to take a humble posture of heart and listen to the minority narrative. I guarantee it will be worth your time. Secondly, I urge my black brothers and sisters continue to deepen your roots in the sweet soil of the gospel of grace to prevent responding to sin sinfully. For we all are not without sin ourselves.

From the first book of the Bible, but certainly not the only place, we understand that mankind (man & woman) was created in the image of God (imago dei) and therefore has inherent dignity. This very truth was the truth that under-girded the Abolitionist Movement and the Civil Rights Movement. Slogans like “Ain’t I a Man?” and “I Am a Man!” were birthed in these movements respectively.

Genesis 1:27 says –

So God created man in his own image, in the image of God he created him; male and female he created them.

However, when biblical truth is silenced, even hated, in the public square, what can Christians do? What ought Christians to do regarding racial reconciliation?

Recently, the Southern Baptist Convention’s (SBC) Ethics and Religious Liberty Commission (ERLC) held a leadership summit in Nashville to address the topic of racial reconciliation, primarily in the church. Now if you’re familiar with the SBC, this might seem like a shocker. If you’re not familiar with the SBC, let me give you a quick historical overview. The SBC was started due to its desire that slavery be a lasting institution in America. Baptists in the south disagreed with and split from Baptists in the north for this very reason and formed the SBC. Even though the SBC issued a public apology and a confession of sin in 1995, many still look at the SBC with disdain. Some may wonder why any African American would join an SBC church. In fact, many black Baptist denominations were founded and formed because of this very reason and still exist today.

Perhaps you’re wondering how professing white Christians during these times could maintain such a low view of  the black man in light of the Bible’s teaching on the dignity of all mankind. I wonder the same thing too. But the pull of sin and the pressures of our culture have us all unfaithful at times, right? However, in an effort to sincerely glorify the wisdom of God in the gospel, the SBC is seeking to make strides to show forth the fruit of the gospel regarding this issue because only the church has the ultimate lasting cure for racism.

Since the church is the only institution that has the ultimate lasting cure, it should be the leader reflecting unity in diversity where there is a collection of ethnicities in a concentrated area.  Imagine the effect the church would have on the surrounding culture if it lived out the implications of the gospel in this way.

In his epistle to the Ephesians, Paul details how the gospel has united Jew and Gentile to be one new man – the Christian (Ephesians 2:11-22). While their God given ethnicities were not done away with, their ultimate identities were now Christian. The same is true for believers of every hue. In light of this truth, how are we seeking to show forth the fruit of the gospel regarding racial reconciliation? What are some practical implications of the gospel concerning racial reconciliation? I can think of a few. Consider these.

1. What does our closest circle of friends look like?

2. Are we seeking to build relationships with Christians of different ethnicities?

3. Are we sharing the gospel with people who are ethnically different than we are?

4. When was the last time we had a person of a different ethnicity in our home?

5. How do we really feel about white people? Or any non-African American?

6. Do our churches reflect the diversity of the community it’s in? Or is it a mono-ethnic church?

7. If my church isn’t multi-ethnic, is it making strides to become one, if possible?

Consider this passage from Revelation 7-

9 After this I (John) looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, 10 and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!”

Who is standing before the throne of God and the Lamb? God’s people from every nation, tribe, people and languages!  God’s eternal covenant community is multi-ethnic! This future reality is to be displayed here on earth in local churches when possible.

If you have some time, consider looking at the talks given by several members of the SBC addressing how the gospel cures racism and why Sunday at 11am should not be the most segregated hour in America.

The Gospel and Ethnic Reconciliation

For His glory,

d.

Longing for Something Better than Christmas

Now that Christmas has come and gone and retailers are now focused on Valentine’s Day, how do you feel?

If you’re like me, you might feel a sense of sadness or a sense of deflation in your heart. Historically, for my family, Christmas has been a time of great feasting, fellowship and the reminder of the birth of our Savior. As a child, I would get up early on Christmas morning and bang on the bedroom doors in my grandparents’ home because the thought of waiting any longer to open my gifts was unbearable. Then after all of the gifts were opened,  grandma and her daughters would continue preparing Christmas dinner: turkey, potato salad, turnip greens, cornbread, rolls, and grandma’s good ‘ol country dressin’! It didn’t get any better in my mind!

Now as an adult, redeemed by the blood of Jesus, Christmas means even more to me. I still enjoy great feasting, fellowship, the emphasis on the incarnation of Jesus and being able to give gifts and seeing expressions of joy and appreciation on others’ faces. It is truly a joyful time. However, once it was all over, I had to examine my heart and ask why was there that sense of deflation. Christmas songs just don’t have the same attraction on December 26, do they? From Black Friday to Christmas Eve there is a media and economic frenzy to shape our minds, hearts and our finances to Christmas morn. But what about the downturn of Christmas? Once Christmas has peaked, how do I handle this deflation? Perhaps you’ve asked yourself this question. Maybe you haven’t.

Discussing this with my wife, I came to the conclusion that the sense of deflation came because I am longing for something better than Christmas. Everything that Christmas represents in my family is merely a shadow of the eschatalogical promises of the gospel. We celebrate the first advent of Christ, we exchange gifts as acts of love, we pray, we sing a hymn, and we gather around the table and feast and enjoy one another with conversation filled with fond memories and laughter. These are just tastes of what is to come for eternity.

The true fulfillment of Christmas is the second advent of Christ and His coming to gather His children who long for his appearing (2 Timothy 4:8; Titus 2:13) who will feast (Matthew 26:29; Revelation 19:6-9) and dwell with Him in the new heavens and the new earth where there will be no sin and incomparable joy in the presence of God.

The Apostle John reminds us of this great promise in Revelation 21:

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

(‭Revelation‬ ‭21‬:‭1-4‬ ESV)

This truth, which is full of hope, is what I need to remind myself of not only after Christmas, but all year long. May this truth be your consolation as well!

d.

The History of the African-American Church

Matthew 28:19 records Jesus’ command to His disciples to take the gospel to all nations. This is known as the Great Commission. Obedience to this command is the fulfillment of the Abrahamic Covenant which God promised in Genesis 12, “3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” This is a pretty significant promise!

The significance of this promise and Jesus’ command is that it shows that there is one God of all peoples. From one man (Acts 17:26), Adam, God created every ethnic people group in human history. Through the promise made to Abraham, God promises to bless all the families (think clans within nations) of the earth. That promise to Abraham was fulfilled in Christ. Christ is the promised seed (Galatians 3:15-29) and the source of God’s blessing. Therefore, God’s blesses all nations and families in Christ. This is why Jesus commanded His disciples to take the gospel to all nations. Through the gospel God is re-gathering His people unto Himself!

So what does this have to do with the African-American slice of God’s church? Well, if you know the hardships of slavery and the Civil Rights Movement one might be led to think that God was somehow not for “us”. That is wrong thinking. We must understand that despite the cruel acts of men due to sin, God has a promise that will be fulfilled for all peoples – including marginalized and inhumanely treated people created in God’s image.

While “we” were treated horribly, God has entrusted the gospel to “us” and we have a responsibility to protect and proclaim the gospel. But in order to avoid error, be vigilant in faithfulness, and praise God as our Sustainer, knowing our church history is very important.

Via lecture, Ken Jones offers a concise history of the African-American church.

Click here >> The Development of the Black Church in America

Grace & Peace,

d.