When I was first introduced to the Reformed faith, I was arrogant. I admit it. I laughed at people who didn’t see the Reformed perspective of salvation. Anyone who believed in free will (meaning we choose God) rather than predestination (God chose us), I would argue with them. I believed I had seen the light and was one of the “enlightened” ones. I never said this, of course, but I thought it.
Reform theology has a way of puffing up people’s minds in a way that makes them think that they are superior to other Christians who do not totally espouse to every doctrine of grace. Because there is a systematic way of viewing the Bible through covenants, Reform theology may seem very formulaic and therefore be viewed as more right than other theologies that are not consistent all the way through. What I mean by formulaic is the fact that one can have a blueprint or rule for looking at gospel, salvation, theology, church government, spiritual gifts, and the like. Now, there is nothing wrong with having a biblical method of searching the scriptures. The problem arises when we place supreme value upon our own interpretation of scripture over another’s. Yes, we must tests the spirits and see if what we preach is biblical. Yet we must also see that we carry our own biases when we look at scripture, whether they are cultural, ethnic, or historical.
The PCA (Presbyterian Church of America) had its origin in Southern states with a dominant white majority. According the official PCA website(http://www.pcanet.org/general/history.htm), “[the PCA was]Organized at a constitutional assembly in December 1973, this church was first known as the National Presbyterian Church but changed its name in 1974 to Presbyterian Church in America (PCA). It separated from the Presbyterian Church in the United States (Southern) in opposition to the long-developing theological liberalism which denied the deity of Jesus Christ and the inerrancy and authority of Scripture. Additionally, the PCA held to the traditional position on the role of women in church offices.”
Before the PCA split from the PCA (USA) because of theological differences, the American Presbyterian church was involved in racism and all of its heinous practices as it relates to ethnic minorities. Racism was part of the culture of that day, and it directly affected the Southern Presbyterian’s way of life. Consequently, the PCA sent out a written apology to the General Assembly in 2002 see here: http://www.pcahistory.org/pca/race.html
Naturally, during the beginning stages of the PCA, it was not multi-ethnic. The PCA was and still is a predominantly conservative middle to upper class white evangelical denomination (yet there are a rising number of cultures entering the PCA such as Koreans, African-Americans, and Latinos) Why did God call my family from the Bahamas into such a seemingly cultural clash?
I believe God is calling the church as a whole, whether PCA or not, to think outside the box. The gospel has been opened to the Gentiles i.e. anyone who is not a Jew. This is exciting news! We must not think homogeneity but diversity and variety. God is calling a people to Himself that represent every tribe, tongue, and nation. The moment we think we have a patent on the gospel or His Holy Spirit; we miss what God has to offer and lose the fullness of His presence. No wonder we are seeing a revival in Africa, Asia, and Latin America.
I am proud to be born in the Bahamas, naturalized as an American citizen, and a member of the Presbyterian Church. I see things differently. I see God’s people as not defined to one particular group. God is not only the God of the Bahamians, Americans, or Presbyterians, but He is also the God of the whole world. He is far above anything that we can ever think, imagine, or conceive. He is the I am that I am, the one who is present yesterday, today, and forever.
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