A Biblical Theology of the Black-White “Wealth Gap”

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Much is being said today about the so-called wealth gap that purportedly exists among black households and white households in America.

I say purportedly not to deny that such a divide exists – it does – but to highlight that the very term wealth gap is inherently misleading, as it assumes that such imparity is innately unfair – if not immoral – and, as such, should be redressed under the nirvanic pursuit of “income equality”.

The publication The Economist defines income equality as:

the ratio of the share of national income going to the richest 20 percent of households in a country to the share of the poorest 20 percent.

When speaking of the wealth gap strictly in terms of numbers the data are indisputable.

But therein lies the rub.

A study on income inequality conducted by Pew Research found that:

From 2010 to 2013, the median wealth of non-Hispanic white households increased from $138,600 to $141,900, or by 2.4%. Meanwhile, the median wealth of non-Hispanic black households fell 33.7%, from $16,600 in 2010 to $11,000 in 2013. 

On the surface, these numbers appear to paint a rather disadvantageous and inequitable picture in and of themselves. Nevertheless, in today’s politically-correct, hyper-sensitive society, context is more important now than ever.

This is especially true considering that the default milieu in which matters of wealth acquisition and distribution are debated – in terms of race as opposed to socio-economic class – is that any “gaps” that do exist are solely the result of institutional and structural injustices committed by white people against black people.

Notwithstanding the above-referenced data from Pew, the truth is the black-white wealth gap should not be viewed strictly in terms of dollars and cents.

True, there are any number of quantifiable reasons for why such disparities exist, but that they exist does not suffice as a sufficient argument that they should not exist.

In other words, that there is disparity does not necessarily mean there is inequality.

“Pride gets no pleasure out of having something, only out of having more of it than the next man. It is the comparison that makes you proud: the pleasure of being above the rest. Once the element of competition is gone, pride is gone.” – C.S. Lewis, Mere Christianity

There is a fundamental problem with using “inequality” to describe the income disparity between black and white households.

The word inequality intrinsically conveys that the wealth “gap” is a problem to be remedied simply because there is a gap, and that the acquisition of wealth is the only solution to mitigate that disparity under the subjective premise that income inequality is patently “unfair”.

But to assert that income inequality is somehow unfair is to place oneself in the throes of a philosophical dilemma. For to argue that anything is “unfair” is, by definition, to introduce into the conversation the question of morality.

Consequently, one is forced to consider by what or whose standard of morality should income inequality be deemed unfair. Hence, what began as a circular discourse rooted in subjectivity and ambiguity has morphed into a theological exercise on the level of untying the Gordian Knot.

“When people look at questions of income and the disparity, they’re not looking for causes. They’re looking for blame. And those are not the same things.” – Thomas Sowell, from an interview with World magazine, 12/30/2014

A highly popular television sitcom The Jeffersons ran on the CBS network for 11 seasons (from 1975 to 1985).

The Jeffersons followed the lives of George and Louise Jefferson, an African-American couple who relocated from the poverty of Queens, NY to Manhattan, as a result of the success of George’s dry-cleaning business chain.

The theme song from The Jeffersons was titled Movin’ On Up, the lyrics of which celebrate the fact that the rambunctious George, and his beloved wife Louise, had finally achieved their dream.

In other words, they had conquered the wealth gap.

Well,, we’re movin’ on up (movin’ on up)
To the east side (movin’ on up)
To a deluxe apartment in the sky.
Movin’ on up (movin’ on up)
To the east side (movin’ on up)
We finally got a piece of the pie.

Fish don’t fry in the kitchen;
Beans don’t burn on the grill.
Took a whole lotta’ tryin’
Just to get up that hill.
Now we’re up in the big leagues
Gettin’ our turn at bat.
As long as we live, it’s you and me baby
There ain’t nothin’ wrong with that.

Well, we’re movin’ on up (movin on up)
To the east side (movin on up)
To a deluxe apartment in the sky.
Movin’ on up (movin on up)
To the east side (movin on up)
We finally got a piece of the pie.

“The rich and the poor have a common bond, the Lord is the maker of them all.” – Proverbs 22:2 (NASB)

Please understand that I do not believe there is anything inherently wrong with an individual endeavoring to achieve the “American Dream” and acquiring their own “piece of the pie”.

But when those pursuits are engaged in solely under the pretense of “income inequality”, a philosophy predicated on pitting the haves of the world against the have-nots, then perhaps the time has come for a re-evaluation of motives (James 4:1-3).

“Do not weary yourself to gain wealth, cease from your consideration of it.” – Proverbs 23:4 (NASB)

A major fallacy of the black-white wealth gap is it assumes a cause (e.g. systemic racism) without regard to other factors that might contribute to it.

A case in point is a report published by Demos, progressive public policy organization, which found that:

  • 42 percent of African Americans report using their credit cards for basic living expenses like rent, mortgage payments, groceries, utilities, or insurance because they do not have enough money in their checking or savings accounts.
  • African Americans carry an average credit card balance of $5,784.
  • Just 66% of African American households report having a credit score of 620 or above, compared to 85 percent of white households.  
  • 50 percent of indebted African American households who incurred expenses related to sending a child to college report that it contributed to their current credit card debt.
  • 71 percent of African American middle-income households had been called by bill collectors as a result of their debt, compared to 50 percent of white middle-income households.

What no one is talking about concerning the black-white wealth divide is the role human behavior plays in helping facilitate that gap.

It is a universal truth that when, in our self-centered efforts to “move on up” in life, we choose to violate the principles of God’s Word, we should expect certain outcomes as a result.

Scripture is clear on matters of:

This is not to suggest or infer that the black-white wealth gap is attributable solely to a collective disregard for biblical principles on the part of black Americans.

Not at all.

I am not naive to the reality that not all black Americans – nor Americans in general – are believers in Jesus Christ and submit their lives to the spiritual disciplines set forth in His Word.

To be sure, not even we who are believers in consistently abide by His precepts (Luke 6:46).

Nevertheless, the reality is personal responsibility is a major factor in the black-white wealth gap being what it is. It would be disingenuous, to say the least, to suggest that socio-economic factors alone (e.g. unemployment, racism) are at fault in creating this imbalance.

“The measure of our success cannot be defined by what we accomplish here on earth; it has already been defined by the fact that we are in Christ.” – Dr. Ian Duguid, from the January 2017 issue of TableTalk Magazine, p.13

It may not be politically correct to say this, but the truth is not everyone is destined to achieve the American Dream.

The sovereignty of God is such that, ultimately, it is He who determines to what degree we experience success in this world, whether material or otherwise (Joshua 1:8; Psalm 20:4; 118:23-25;  Deuteronomy 8:18; Romans 9:14-16). With this (God’s sovereignty) in mind, as followers of Christ, contentment should be our goal not closing the wealth gap (1 Timothy 6:6-8).

This is not to suggest that one should not aspire to improve their socio-economic station, but that they should do so with the larger picture in mind – eternity.

For, indeed, what does it profit a person to gain the whole world, and forfeit their soul (Mark 8:36)?

Humbly in Christ,

Darrell

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Related:
Thomas Sowell on the Root Causes of Income Equality – World

Why the Talladega College Band Should March in the Trump Inauguration Parade


According to a CBS News article a controversy has arisen regarding the decision by the “Great Tornado” marching band of Talladega College, a historically black college and university (HBCU) located in Talladega, Alabama, to participate in the inauguration parade of President-Elect Donald J. Trump on January 20.

At first glance it would be easy to assume the consternation being expressed is merely the fruit of an ideological rejection of Donald Trump by certain individuals close to this venerable institution.

And though I do not doubt that is the case to a great extent, I would argue there is more that lies beneath the surface. Namely, the long-held stereotype that black Americans, whether individually or institutionally (as in the case of Talladega College), should myopically support the ideals and activities of the Democrat Party and its candidates.

This mindset is not exclusive to white Democrats, as evidenced by remarks made by First Lady Michelle Obama – an African-American woman – to African-American voters just days before the presidential election in November 2016:

“That’s my message to [African-American] voters. This isn’t about Barack. It’s not about the person on the ballot — it’s about you [African-Americans]. And for most of the people that we’re talking to [African-American voters], a Democratic ticket is the clear ticket that we [African-Americans] should be voting on, regardless of who said what or did this. That shouldn’t even come into the equation.”

We need not be naive about what is actually going on here.

The reality is that had Hillary Clinton been elected and not Donald Trump, I wouldn’t be writing this article because there would be no controversy to write about.

Why?

The reason is clear enough: Hillary Clinton is a Democrat and African Americans – simply because they are African American – are obliged to do whatever the Democrat Party requires of them.

It is an ideological stereotype the genesis of which goes back more than half a century.

With all due respect to the alumni, faculty, and student body of Talladega College, the truth is the institution would not exist were it not for the aid of Republicans like Union Army General Wager Swyane, a member the Freedman’s Bureau.

In fact, the vast majority of HBCUs can attribute their origins to Republicans who, during the Reconstruction Era, advocated for the education of former slaves and their children.

Conversely, Democrats, primarily through the enacting of racist Jim Crow laws, employed every conceivable method to deny freed slaves – and their descendants – access to such opportunities.

Ultimately, this “controversy”, such as it is, is neither about Donald Trump nor Hillary Clinton. Nor is it about to whom kudos are due for establishing the many HBCUs that exist across our country today.

“Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.” – Ephesians 4:31 (NASB)

To whatever extent the alumni and supporters of Talladega College are opposed to the worldview of Donald Trump – as is their solemn right – what brings about change in people’s minds and hearts is dialogue not distance.

Which begs the question: What do those who are protesting this decision by Talladega College really gain by its marching band refusing to participate in the Trump inaugural parade (as many other performers have done)?

At best they will have “made a statement” (which is fine as far as making statements go).

At worst they will have deprived this historic institution of the opportunity to build on its legacy by participating in one of the truly unique events in American history, while accomplishing nothing toward ameliorating the concerns that gave rise to this particular disputation to begin with.

When all is said and done, the debate over the participation of the Talladega College marching band in Trump’s inauguration parade is less about politics and more about the legacy of an institution that was founded on the principle of opening minds not closing them.

Admittedly, this is not always an easy goal to pursue.

It was not easy on November 20, 1865, when Talladega College was founded by two former slaves. Nor will it be easy on January 20, 2017, when Donald J. Trump is inaugurated as the 45th President of the United States.

Nevertheless, I say, let the Great Tornado march.

And may the great discourse begin.

Humbly in Christ,

Darrell

A Theology of the Electoral College

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As I consider that today the United States Electoral College will cast its votes to certify Donald Trump as America’s 45th President-Elect, I am struck by the reality that there actually is much theology to be found within the Constitution.

Please understand that in stating the aforementioned, I am in no way inferring or implying that the United States Constitution is a theological document in and of itself.

I am not saying that at all.

What I am saying, however, is that the protections that are inherent within it are clearly and unarguably rooted and grounded in the doctrine of the sinfulness of human beings.

The Electoral College is but one example of this.

“Every soul has its nature in Adam until it is born again in Christ. The unregenerate soul is unclean and sinful both in condition and in action.” – R. Stanton Norman, from A Theology for the Church, edited by Daniel L. Akin, chapter 8, Human Sinfulness, p. 434

Regardless if the Founders were deists, theists, agnostics, or even atheists, they clearly had an appreciation (if not an affinity) for the fact that human beings are innately sinful and, as such, are susceptible to the temptations and seductions that invariably accompany positions of power and influence.

So, it is in that sense that I am most thankful to God for the wisdom bestowed upon the Founding Fathers in giving our nation both the Constitution and, conversely, the Electoral College, as safeguards that exist for the purpose of protecting us from ourselves.

“For all have sinned and fall short of the glory of God.” – Romans 3:23 (NASB)

Humbly in Christ,

Darrell

Socialized Medicine and the Sovereignty of God


I recently came across the story of Anita and Wolf Gottschalk, an elderly Canadian couple who are being forced to live in separate care facilities due to a backlog in the Canada healthcare system.

The Gottschalks, who are in their 80s, have been married 62 years.

The situation in which the Gottschalks find themselves is regrettable to say the least.

After more than six decades of marriage, that this couple should have to live even one day of what remains of their earthly lives under such circumstances, is a devastating commentary on what can happen when government gets involved in the business of providing healthcare services, particularly to those who are the most vulnerable among us.

But that is what socialized medicine does.

It decimates people’s lives by putting them at the mercy of subjective decisions made by government bureaucrats; men and women who have no vested interest in the individuals being adversely impacted by their decisions. And yet government-sponsored “universal healthcare” is exactly what many in the United States want for themselves.

Or so they think.

The American equivalent of the Canada Health Act, the law that governs health insurance programs in Canada, is the Patient Protection and Affordable Care Act (more commonly referred to as Obamacare).

I distinctly recall President Barack Obama commenting on the glorious benefits of government-sponsored universal healthcare. It was during a speech in Strongsville, Ohio in 2010, that the President boastfully declared:

…for Americans who get their insurance through the workplace…a lot of those folks…your employer, it’s estimated, will see premiums fall by as much as 3,000 percent, which means they can give you a raise.

Needless to say, such lofty prognostications have yet to come to fruition – and most likely never will.

Why?

Because that’s not how socialized medicine is designed to work.

The irony of so-called “universal” healthcare is that it is the nature for anything based in socialism to benefit only the privileged few, not the disadvantaged many.

History is replete with examples of this.

But we are still beguiled by this other fairy tale: that a large group of liberal-minded reformers, not pretending to be a class, not seizing the power but creeping into it, not smashing the state but bending it to their will, can take charge of the economy and approximate a free and equal society. – Max Eastman, Reflections on the Failures of Socialism, as published by The Mises Institute, March 1955

As insurance premiums continue to skyrocket – the exact opposite of what President Obama promised would happen – individual choice continues to decline as more insurance providers make the business decision to withdraw from the unprofitable program.

Playing on the fears of people being unable to financially withstand a worst-case healthcare scenario, Obamacare was peddled to America’s citizens under the guise that it could do what only God alone can: keep us and our loved ones ones healthy and alive.

See now that I, I am He, and there is no god besides Me; it is I who put to death and give life. I have wounded and it is I who heal, and there is no one who can deliver from My hand. – Deuteronomy 32:39 (NASB)

It has been six years since President Obama signed the Affordable Care Act into law; and many Americans are just now beginning to realize it is not the panacea it was made out to be.

The only reward most Obamacare enrollees have to show for their misplaced hopes is higher premiums and deductibles, less freedom of choice, and – Surprise! – a Form 1095-A from their friendly IRS informing them of the ‘shared responsibility’ payment they now owe.

Sadly, evangelical Christians are as much to blame as anyone that Obamacare is now the law of the land, having bought into the fallacy that it is the role of government to ensure that all of our needs, and even most of our wants, are met. But nowhere in the Scriptures does God transfer the responsibility of caring for one another from the Church to the State (Deuteronomy 15:7-11; Leviticus 19:33-34; James 1:27).

Christians must be discerning enough to understand that the State always takes more than it gives – always.

That the State gives anything to any of us is not because it is inherently benevolent, but because it is empowered to take by force from one individual to benefit another. There is nothing the State gives without demanding something of equal or greater sacrifice in return; and that something is usually to accede to it more of our individual freedoms.

Unfortunately, the Gottschalks are learning this the hard way (as will many Americans, I’m afraid).

As Christians we should never exchange our God-given freedoms for the mirage of government-sponsored security. We must remember that though government does exist “as a minister of God for our good” (Romans 13:4a), it is God alone who is sovereign over the affairs of our lives.

But our God is in the heavens; He does whatever He pleases. – Psalm 115:3 (NASB)

Though it may be the prudent thing to do for most of us, still the reality is having health insurance is not efficacious in extending our existence in this world.

That you have head-to-toe coverage with Aetna or Humana or Cigna, or any other insurer for that matter, is not what is keeping your heart beating as you read this blog post.

My father died of a massive heart attack at the age of 64 as he was sitting on the toilet in the master bathroom of his home. My mother came home from work and found his lifeless body slumped over the bathtub.

My father had health insurance coverage.

My point is that even in matters of life and death, the trust we place in a promissory government must never exceed the confidence we place in a providential God (Psalm 146:3-4).

Never.

For it is the God who keeps His promises who also keeps you and me (Matthew 6:31-34).

Humbly in Christ,

Darrell

The Insufficiency of Our Efforts to Achieve Racial Reconciliation

“and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, that thy would seek God, if perhaps they might grope for Him, though He is not far from each one of us; for in Him we live and move and exist.”
Acts 17:26-28a (NASB)


When commenting recently on the shootings of six police officers in Baton Rouge, Louisiana, three of whom died, veteran journalist Tom Brokaw, in opining that the election of an African-American president was evidence that sufficient racial “progress” had been made in America so as to avert such incidents in the future, lamented, “I thought we’d be a different country by now.”

Why Tom Brokaw – or anyone else – would presume that President Obama, simply on the basis that his melanin is of a different hue than that of his predecessors, should inherently possess the ability to bring to fruition this new age of collective racial harmony in our nation is beyond me.

After all, Barack Obama didn’t suddenly become black when he was elected president.

He’s been black his entire life.

Since August 4, 1961, to be exact.

Obama was black during the years he spent as a community organizer in Chicago. Conversely, he remained black while serving as a state senator from Illinois prior to running for president in 2008.

Even as I type this, Barack Obama remains a black man – and will continue to be until the day he breathes his last.

All this to say that if the skin tone of Barack Obama, or any other person for that matter, were adequate in itself to effectuate the kind of racial unity Brokaw hoped by now would be a reality in America, there would be ample evidence to support such a proposition.

Sadly, there is no evidence.

In reflecting on Brokaw’s sentiments, which I have no reason to doubt are genuine and heartfelt, we are presented with somewhat of a paradox in that the optimism he expresses in the notion that America would be a “different country by now”, inherently suggests that such a reality cannot be brought to fruition by internal means, as if by osmosis, but must be influenced by a transformation that originates from outside ourselves.

This perspective permanently shifts the paradigm through which we would normally discuss matters of race relations from that of sociology to theology. For to even suggest that a “different” America is the ideal, demands that we consider not only that people need to change but why they need to change.

It is an unavoidable construct that invariably challenges us to look not to ourselves for answers but to God.

“The moment you say that one set of moral ideas can be better than another, you are, in fact, measuring them both by a standard, saying that one of them conforms to that standard more nearly than the other. But the standard that measures two things is something different from either. You are, in fact, comparing them both with some Real Morality, admitting that there is such a thing as a real Right, independent of what people think, and that some people’s ideas get nearer to that real Right than others.” – C.S. Lewis, Mere Christianity

What Tom Brokaw fails to understand is that the color of a person’s skin has absolutely no bearing on the tenor of his or her heart. Attitudes, for better or worse, are always borne from within never from without (Mk. 7:21-23).

It is naive for Brokaw to suggest that Americans must “come together” to “deal with” these, and other matters, of national concern apart from a genuine desire to face the truth about the real issue we are being confronted with. Namely ourselves and our innately sinful condition (Jer. 17:9).

Perhaps it has never occurred to Tom Brokaw, or to anyone who happens to share his worldview, that the answer to the problem of deteriorating race relations in America is not to “come together” but to come to Christ.

It could very well be, notwithstanding the sincerity of his sentiments, that Brokaw has never truly contemplated that the transformation of a nation’s conscience is achieved only as the gospel of Jesus Christ penetrates the heart of each individual citizen, not by convening yet another town hall or launching yet another series of nationally-televised “conversations on race” (each of which has been tried ad nauseum with no lasting results).

“This is the very perfection of a man, to find out his own imperfections.” – Augustine

If you and I were inherently capable of bringing ourselves into a right relationship with one another, there would be no need for people like Brokaw to plead that we do so. The reason Tom Brokaw must appeal for Americans to “come together”, is because it is not our nature to want to be reconciled to each other to begin with (Eph. 4:17-18).

Why would anyone who is innately capable of reconciliation ever do anything that would necessitate such a thing in the first place?

In other words, if it were within our power to bring ourselves to love others who are of a different ethnicity than we, then, under what circumstances would we ever not love them to begin with?

You see, these and other questions are why the only answer to racial discord – in America and around the world – is Christ and His gospel. For only the gospel is adequate to answer the question of why we need to change, so that the consequent heart change is both lasting and world-impacting.

“…acts done in sin and contrary to nature can never honor God. Wherever the human will introduces moral evil we have no longer our innocent and harmless powers as God made them; we have instead an abused and twisted thing, which can never bring glory to its Creator.” – A.W. Tozer, Culture: Living as Citizens of Heaven on Earth

As the Scripture above in Acts 17:26 attests, it is God Himself who intentionally ordained that you and I display the ethnic characteristics we possess. In that text, the Greek word for “nation” is speaking not of geographical boundaries but is the word ethnos from which we derive the English word ethnicity.

Whoever we are, whatever our skin color, native tongue, or nationality, we are who we are because of the sovereign wisdom and will of an almighty God who created each of us in His image (Gen. 1:27; Ex. 4:11).

That anyone would have the arrogance or temerity to judge another person based solely on the color of their skin – an attribute which we had absolutely nothing to do with – is sin and, conversely, is a direct reflection of the darkness of our own heart (Jn. 7:248:44).

“The bloodline of Christ is deeper than the bloodlines of race. The death and resurrection of the Son of God for sinners is the only sufficient power to bring the bloodlines of race into the single bloodline of the cross.” – John Piper, Bloodlines: Race, the Cross, and the Christian

Unless our hatred of one another is placed at the foot of the cross of Christ, no amount of human effort or, as Tom Brokaw phrased it, “coming together”, will suffice. To whatever extent racism – and its consequent effects – is a social issue, it is only because racism is first and foremost a sin issue that affects all of society.

If there is a so-called “conversation” to be had on the implications and ramifications of racial reconciliation to our society, it must be initiated within the framework of biblical theology not practical sociology. Because racism, like any other sinful “ism”, is first an attitude before it ever is an act.

And attitudes – for better or worse – are always a matter of the heart.

Always.

I pray, by God’s grace, that Tom Brokaw will one day come to understand that for himself.

Humbly in Christ,

Darrell

Reflections on the 4th of July From a Black Christian Conservative

https://i1.wp.com/www.famlii.com/wp-content/uploads/2014/07/African-American-Siblings-Hugging-at-fourth-of-july.jpgImage credit: famili.com


“…and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation.”
Acts 17:26 (NASB)

I distinctly remember celebrating Independence Day as a young boy growing up in the Dixie Hills housing projects on the west side of Atlanta. For black families in the 1970s, especially children, the 4th of July was, in many ways, a lot like Christmas.

It was a celebration not only of the birth of America as a nation, but also of family, friends, and God, whom we always credited with providing us the opportunity to live in such a free nation as the United States.

Poor But Proud

Despite the material poverty experienced by the majority of black families in the Dixie Hills community, and others like it, we never lost sight of the significance of having the God-ordained privilege of living in a nation where people are free.

Though my family’s economic station – the measure by which most Americans seem to define a “fair society” – may not have been on par with others we knew, it never negatively influenced or impacted the high view of America that had been imparted to us by our hard-working parents, each of whom had only a high school education.

The elation of celebrating Independence Day was a constant reality for me and my two siblings, as my mom, whose birthday happened to be the 4th of July, would accompany us on the Number 3 bus (we didn’t own a car) to the West End Mall where she would let us shop for new red-white-and-blue “patriotic” clothes to wear that day.

Poor as we were, to us, Independence Day wasn’t just another “holiday” that afforded us a day out of school or our parents a day off from work. It was an occasion that everyone celebrated because we were all Americans who were proud of America. Whatever apparel her spare few dollars could afford – be it a new t-shirt, a pair of jeans, a new pair of Converse®  hi-top sneakers – my mother would buy for us.

And then there were the picnics at Washington Park.

Ribs, chicken, potato salad, baked beans, macaroni and cheese, and all the Big-K (Kroger® grocery store brand) soda you could consume. Not to mention the requisite Soul Train line dance that would ultimately – and hilariously – break out after everyone had had their fill of food.

Indeed, the 4th of July truly was a celebration for most black families back then. The level of excitement my brother, sister, and I had in celebrating Independence Day was as high as that of any child on Christmas Eve night.

But, as I said, that was then.

The Inevitable Assertion

These days it seems there is hardly anything of any redemptive value about America. It is as if all anyone wants to do today is complain about how oppressive it is to live here. Depending on who you ask, everything that was once celebratory about America now wreaks of racism (or any other “ism” you might care to invent).

Think about it.

In 2017 America it is now considered “racist” to: fly the American flag, support the military, cite the United States Constitution, quote any of the Founding Fathers (“because they were all racist slaveholders”), claim to be a Christian or attend a Christian church, pray at any public event, and recite the Pledge of Allegiance to name only a few.

All of the above are things I was not only encouraged as a child to do, but was expected to do as an American citizen.

Inevitably, there will be those who will read this post who, instead of taking the time to digest my comments in context, will instead resort to such knee-jerk responses as, “But racism still exists!” (as if I don’t already know that).

Though this blog post is not about whether or not racism “still exists” in America, my response to that statement is this: of course racism exists in America – Duh?! – and in every other nation on the face of the globe. I am not oblivious to that. In fact, during my lifetime I’ve probably read more on the subject of slavery, particularly in America, than on any other subject with the exception of theology.

Why?

Because there is a direct relationship between our innate condition as sinful human beings, and the enslavement of one person who is created in the image of God by another person who, likewise, is created in the image of God.

Racism exists because sin exists.

And since all people are sinners (Genesis 8:21; Jeremiah 17:9; Romans 3:23), it stands to reason that all racists are sinners (though not all sinners are racist).

It is time we realize that racism will continue to be a reality in America, and in the world, as long as sin continues to be a reality in the hearts of people like you and me. In that regard America is no different than any other country on earth, because every nation is populated by sinners.

Why so many today want to isolate America as if it were a uniquely racist nation is beyond me. Take a census of any nation’s population and that is exactly the number of sinners you will find.

The only remedy for racism in America – or any nation for that matter – is the gospel of Jesus Christ. For only the supernatural power of the gospel can transform the hearts of those who espouse such God-dishonoring attitudes (Exodus 22:21; Ezekiel 36:26-27; Romans 1:16: 1 John 3:16-17; 1 John 4:7, 20).

I’m Not (Yet) Home

America has a tarnished history. Absolutely, it does. You will get no argument from me there.

Then, again, we should expect nothing less than that America would have such a tarnished history considering how the people who made that history were themselves tarnished by sin (Ephesians 2:1-3).

As Christians in America, we must be ever-mindful that our identity is found only in Jesus Christ, not in our nationality, and that America is not our home (Galatians 3:27-28; 2 Peter 3:13). With this reality in mind, any displays or expressions of national patriotism must be tempered by the understanding that our true home is in heaven.

“And the city has no need of the sun or of the moon to shine on it, for the glory of the Lord has illumined it, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. In the daytime (for there will be no night there) its gates will never be closed; and they will bring the glory and the honor of the nations into it; and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life.” – Revelation 21:23-27 (NASB)

That said, notwithstanding its history of slavery and other civil and human rights abuses that have occurred – and continue to occur (e.g. abortion) – I consider myself blessed by God to live in this nation called America.

As imperfect as it is, and as imperfect as it undoubtedly will remain, to have been born and raised in America – despite the material possessions my family never had or the opportunities to which we were never exposed – is nothing short of an act of grace on the part of a sovereign God who, in His divine wisdom and omniscience, could have chosen otherwise for me.

Examine Yourself

If I had to do it all over again, there is nothing about my experience as a black American that I would change.

Not.

One.

Thing.

As a follower of Jesus Christ, who recognizes that my primary loyalty is to Him, I realize that I am to live in this nation as an alien and stranger (1 Peter 2:11-12). And it is against the background of those spiritual realities that I understand and accept that this temporal nation owes me absolutely nothing.

Contrary to what the mainstream media predictably and stereotypically portrays, I am not some “angry black man looking under every nook and cranny for evidence of racism by white people so I can hold them hostage to my own subjective social justice agenda.”

When considering the devastating effects of the fall of mankind into sin (Genesis 3), it stands to reason that instances of injustice, unfairness, and inequality will occur in a world and nation that continues to be populated by sinners. And yet, there are significantly more instances when justice, fairness, and equality win out than do not.

“Be glad that you are free. Free to change your mind. Free to go most anywhere, anytime. Be glad that your are free. There’s many a man who’s not. Be glad for what you have, baby, what you got. Be glad for what you got.” – Prince, ‘Free, from the album ‘1999′.

So, yes, I will continue to fly the American flag, support our nation’s military, cite the Constitution, quote the Founding Fathers, boldly declare that I am a Christian, attend church on a regular basis, pray at public school events, and proudly recite the Pledge of Allegiance when appropriate.

All of this with the full understanding that I am looking forward to a far better country than this (2 Peter 3:13), where I will be free to celebrate the greatest independence of all – freedom from sin – and to enjoy forever the bountiful and unfathomable wonders of eternal life that have been graciously and undeservedly granted to me through the atoning work of my Savior, Jesus Christ, by His sacrificial death in my place on the cross (Romans 5:6-8).

Looking back on my childhood, there are undoubtedly many who would say that America did not afford me much in terms of material prosperity and opportunity. But, I’m okay with that because, you see, the Dixie Hills housing projects is only where I was born. It is in Christ that I was reborn.

Which makes heaven, not America, my home now.

Is it yours?

Soli Deo Gloria!

Darrell

Related:

Should Christians Be Patriotic? – Interview with John Piper (Desiring God)
The Home of the Brave – Jon Bloom (Desiring God)
Citizens of Heaven – Keith Mathison (Ligonier Ministries)
Thoughts on Christian Patriotism – Reformation 21
What Is True Liberty? – Gene Edward Veith (Ligonier Ministries)
Be Thankful For America, But Do Not Rest Your Hope In Her – Fred Greco

Black Christian Millennials: Seeking Perfect Justice in an Imperfect World

Image credit: fusion.net


Disclaimer: The following commentary is in response to an article published on the website fusion.net entitled Black Youth Are Going Church-Hopping and Here’s Why by Tyree Boyd-Pates. It is not meant as a criticism of Mr. Boyd-Pates nor of black millennials in general. It is merely my humble attempt to respectfully engage in a dialogue about the issues raised in Mr. Boyd-Pates’ article.


Millennials often get a bad rap.

Born in the 1980s and 1990s, these young men and women are consistently portrayed as lazy, entitled, and selfish. My purpose with this commentary is not to argue the merits or demerits of such labeling. Nevertheless, I do find it interesting that a vast majority of media coverage of this segment of our society tends to omit black millennials.

It is as if black millennials do not exist.

They do exist.

And they are not happy.

Of course, this is not to suggest that literally every black millennial alive today is walking around with a raised fist or a megaphone blaring in someone’s ear. Nor is it to infer that, to whatever degree such an acrimonious attitude may or may not be a reality, that it is borne out of any unrighteous motive or ill intent.

Not at all.

I am simply trying to convey that as a component of this particular generation, black millennials, much like their grandparents during the Civil Rights Era of the 1960s and their parents in the Black Power decade of the 1970s, are finding purpose and voice in advocating for social justice, a pursuit whose efforts have historically been fueled by the ambitious, if not impertinent, protestations of young people within the Black Church.

Fast forward to 2016 and not much has changed.

Like their primogenitors before them, the black Christian youth of today want change, they want it now, and they want the Black Church to once again be on the front lines in bringing that change to fruition. It is a point made unambiguously clear by Shamell Bell, a Black Lives Matter activist who, in the Boyd-Pates piece, declares that:

“If the church is not going to get on board, then young black folks will continue to hop from church to church getting their fix of religion until they stop going altogether and imagine church in a new way. That means if we get together in our homes weekly and love each other and show the fruit of the spirit, that is where our church will be.”

The “church-hopping” of which Bell speaks paints a rather disheartening picture in that many black millennial Christians see Christ merely as a righteous renegade, an anointed antagonist, a divine dissenter.

https://static-secure.guim.co.uk/sys-images/Guardian/Pix/pictures/2013/12/27/1388173452689/Darcus-Howe-014.jpgImage credit: theguardian.com

Within this paradigm, the gospel is viewed less in terms of individual spiritual transformation and more as a means toward collective social reformation.

Consequently, the itinerant “street preaching” style Jesus employed serves as a contemporary model for what I have termed a “discipleship of confrontation”, the objective being the universal application of God’s perfect and righteous justice as if through intimidation, particularly with regard to matters of race and economics.

It is a view that has given rise to a socio-ethno ecclesiology which is more militant than missional, and more combative than confessional. 

This is not to suggest, of course, that black Christian millennials are inherently pro-violence or that social disorder is their preferred method for the redress of grievances. The Bible is clear that not all confrontation must be confrontational. There is a difference. (Matthew 18:15; Luke 20:1-2; James 5:19-20). 

“Open your mouth for the mute, for the rights of all the unfortunate. Open your mouth, judge righteously, and defend the rights of the afflicted and needy.” – Proverbs 31:8-9 (NASB)

To be sure, Christianity and social justice are not mutually exclusive terms, neither is the concept of Christian social activism a new one.

In the late 18th and early 19th centuries, the Clapham Sect, an evangelical group led by English philosopher John Venn, and among whose members was abolitionist William Wilberforce, worked tirelessly to outlaw slavery both in England and around the world. The Salvation Army, created by Methodist minister William Booth in the 1860s, was founded out of a concern for the social welfare of families residing in the rat-infested slums of inner-city London. There also is Thomas Barnardo, an Irish evangelical who, over the course of his life, opened and operated nearly 100 hostels that housed more than 8,000 homeless children.

There are, undoubtedly, countless other examples, but I’m sure you get the point.

No, social activism is not foreign to Christianity. In fact, it is foundational to it. Nevertheless, social activism is not all that Christianity is. In truth, it is not even what primarily defines it, which is exactly the point I fear church-hopping black millennial Christians are missing.

“In our manner of speech, our plans of living, our dealings with others, our conduct and walk in the church and out of it – all should be done as becomes the gospel Philippians 1:27a.” – Albert Barnes

Who in this world does not want a more righteous society in which justice is truly blind?

Then, again, to even contemplate such an inquiry, rhetorical though it may be, presents us with yet another question to consider: the question of why justice is necessary to begin with.

Invariably, the answer points us to the gospel and to why the church exists in the first place – to proclaim to an imperfect world that perfect justice is found only in the One upon whom the church itself is founded and sustained – Jesus Christ.

Humbly in Christ,

Darrell

Related:
10 Things the Media Won’t Tell You About Black Millennials – The Root
“Black Millennials” and the Black Church – The Front Porch
Why So Many Millennials Are Socialists – The Cato Institute
Why Black Churches Are Keeping Millennials – Christianity Today