Churches, the Last Frontier for Race Relations – Part 3

Let’s say that we finally solve all the problems of race relations in the church.  Everyone feels completely comfortable with each other.  There are equal representations of black, white, Hispanic, and Asians.  Socio-economic classes and ethnic cultures do not divide us but unite us.  What songs shall we sing to celebrate the great work of Christ to bring every tongue and tribe together?  And how shall we sing those songs?

Music defines cultures and people groups.  Jamaicans have Reggae, Latinos have Salsa, and Americans have Rock and Roll.  What is music?  It’s a language that we all know.  It is beauty made audible.  It’s the heart reaching to the mind.  It is heaven’s gift to mankind.  We cannot escape music, for it plays in the background of our lives.  I heard a professional opera singer tell me that singing is nothing but sustained speech.  Singing makes music communicable.  Yet part of the paradox in the uniformity of music is its diversity of voices.  We each have our own voice, and we all want to be heard.  If the church of Jesus Christ is to ever be a place where race meets grace, then this paradox of unity within diversity must coexist and coalesce, there is no either or. 

Churches split over this very issue.  What style of music speaks to the broadest group of people?  This issue becomes especially difficult if your congregation represents many cultures.  Do we allow drum, clapping, and self expression and sacrifice the comfort of some of the congregation’s members?  African Americans don’t feel comfortable in an all white PCA praise and worship service because everyone seems so subdued and fears spontaneity.  White Americans feel uncomfortable in multi ethnic PCA churches because there isn’t a sense of order, structure, and consistency of theme within praise and worship services.  And both white and black Americans feel uncomfortable in a Korean PCA church where everyone is singing in another language!  What is the ultimate answer to put all worries to rest when it comes to race relations and church music?  Do we have to give up our cultural musical heritage in order to sing next to someone who looks different than me?

First let me say that the object of our worship (God) does not have a preference of worship style, as long as it is directed to Him and brings His Son, Jesus Christ glory.  Scripture teaches us that Jesus is highly exalted above all things.  Philippians 2:9-11 says, “Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”  We would do well to exalt Jesus as Lord in our praise and worship services and invite others to do the same.  When it comes to the proper style of music in a worship service, the exaltation of Christ should guide our focus with the utmost humility.  I must say it again; the exaltation of Jesus Christ should guide our focus with the utmost humility. 

Worship is not about us, for we are the worshipers.  Worship is about God.  We sing to God for God’s glory and our enjoyment.  How do we do this?  Well, I believe we must do it with a heart of love…and not just any kind of love, but Christ’s love working in us.  Jesus said in Matthew 22:37-40, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind.  This is the first and great commandment.  And the second is like it: You shall love your neighbor as yourself.  On these two commandments hang all the Law and the Prophets.”  Loving our neighbors must be our next priority in the worship of God.  We cannot worship God fully until our neighbor has been loved completely.  So let’s change our question from what style is the best style for race relations in the church to, how can we honor God (Father, Son, and Spirit) and respect our neighbor when choosing which type of songs to sing and what style to sing it in?

Some might argue that classical music is the best style for worship services because it is timeless and reaches a broad group of people groups.  I agree that classical music is timeless, but I do not believe that it resonates with every culture in the same way that their indigenous style of music does.  I mean think about, I grew up in the Bahamian culture where the junkanoo and calypso rhythm dominated every aspect of music.  If you want to communicate to the heart of a Bahamian, play some junkanoo music and give them a whistle…then WATCH OUT!  Cuz dey ga break it down bey! (Bahamian slang)  One cannot impose their own cultural style of music on everyone else and expect for them to enjoy it like they do.  One cannot assume that their particular cultural style speaks to the heart of everyone.  I like classical music, but that doesn’t mean that every Bahamian will like it, especially in a worship context.  I also like Bahamian junkanoo music, but that doesn’t mean that everyone in my church in Chattanooga will like it.  Again, I revert to my aforementioned point about honoring God and respecting our neighbors when it comes to this topic. 

If one’s church is a missional church trying to reach out to other cultures, then that church should be sensitive to the cultural styles of music represented in the congregation.  If one’s church is not trying to reach out to other people groups, but is focused on their own cultural traditions (most churches are like this) then they shouldn’t feel forced to have music that does not resonate with their members.  For example, a white church should not feel guilty if they don’t have hard core, foot stompin, black gospel music; and similarly, a black church should not feel guilty if they don’t have Handel’s Messiah every Christmas with a full orchestra.  Please don’t miss the point though.  I do encourage churches that are homogenous to branch out to other people groups, especially if you are a missional church that seeks to be cross cultural.  But not all churches are missional, cross cultural churches…I’ll deal with that issue in my next blog :)

Churches, the Last Frontier for Race Relations – Part 2

Pastor Rodney Woo of Wilcrest Baptist Church in Houston, TX who is half Chinese and half white, grew up in a black neighborhood, went to an all white church and married his Hispanic childhood sweetheart said in an interview with PBS, “When we started a lot of people were going, ‘Ah, this is making me feel uncomfortable.’ Whether the kids were in the nursery together, or their kids were in the young group, a lot of parents were fearful that their kids might start dating somebody that was a different race.”  This is a fear among many church members that wish to minister to the community around them, particularly if that community is Hispanic, African American, or lower class whites.  It is a fear of racial and cultural proportions.

Now that America is becoming more multi-cultural, communities reflect immigrants from the Caribbean, Africa, Mexico, Central America, and Arab countries.  These communities are usually in the heart of the city, and are generally more impoverished communities than the surrounding suburbs.  Inherent in racial tensions is the sense of classicism, you can’t escape it.  In the modern world, the poor are mostly people of color that are brown and black.  Please do not get me wrong, there are many poor whites in our communities as well, and they should not be neglected; yet my point is this: if we can overcome our racial prejudices, then we will be able to abandon our cultural prejudices.  Race, I submit is a more powerful source of contention because it is easily identifiable.  One can readily tell if someone is black or white; it isn’t easy to tell if that black or white person is Bahamian, Salvadorian, Czech, Norwegian, Nigerian, or Australian.  Culture is not as easily identifiable, granted language differences is a major factor too.

The fears that exist in Pastor Woo’s church are natural fears.  No one should be ashamed about their concerns for their children.  Who will my children marry?  Will they take care of them?  Will they love them?  Will they be safe when they are away from the confines of our home?  All of these questions present legitimate fears.  But at some point every parent has to come face to face with these fears whether their children marry someone of a different race or the same race.  The first step to overcoming fear is to admit that you have them.  When we admit our fears, we realize how far we need to come to overcome them.  After we admit and identify our fears, we need to eventually face them.  Part of facing our fears is giving up a sense of control.  We must surrender our instinct to run away from our fears and trying to prolong the inevitable.  I John 4: 18 says, “There is no fear in love; but perfect love casts out fear…”

God has placed His affection upon His people.  Consequently, there is nothing that can separate us from the love of God.  Since this is true, we have nothing to fear because we know that God is sovereign above any fear we may possess.  His love frees us!  For freedom Christ has set us free.  Now that we are free, we, by Christ power are freeing agents of grace.  God has called us to preach the gospel to the poor, the widow, the orphan, the prisoner, and anyone who is held captive by sin.  Our children get front row seats to God’s magnificent work in our lives.  As parents, we are teachers and mentors of the next generation.  If our children congregate with other children of different races and one day fall in love with one of them, then we should not be afraid.  Our greatest fear should not be whether or not my child marries someone of a different race, yet our greatest concern should be whether that other child is freed by the gospel and is able to love your child with the same love that Christ has loved them.

Churches, the Last Frontier for Race Relations – Part 1

Dr. Michael Emerson, Professor of Sociology and director of the Center on Race, Religion, and Urban Life at Rice University, said in an interview with PBS, “We do not have an American culture. We have a white American culture and a black American culture. So when those two groups try to get together, [it’s] very difficult because they each feel like they have the right to their culture.”(http://www.pbs.org/wnet/religionandethics/episodes/july-31-2009/interview-with-michael-emerson/1736/) 

What an insightful statement!  As I look at what it takes for PCA churches to reach out to African Americans in their communities, I realize that there is a formidable barrier that has been in place ever since the founding of this country.  Black and White Americans have a long and painful history of racism and distrust of each other.  Even after the Civil Rights Movement, race relations are still not what it should be, especially in the church.  We have elevated our ethnic cultures above the place of God.  The cultural expression of theology has been made more important than theology itself. 

If the church is ever to be one as Christ is one with the Father and the Spirit, then some serious changes have to be made.  Because of globalization, cultures are finding a common language to communicate with each other.  We are all users in the World Wide Web.  And so, to maintain a sense of cultural identity in a globalized market that seeks unilateral consistency, we hide are cultural biases, traditions, and expressions in the one untouchable place, the church.   

Businesses pride themselves in innovation and diversity.  Schools receive government grants on the amount of ethnically diverse students that attend, and boast about it on their websites.  Collectively there is a sense that we must reflect diversity in order to be on the cutting edge so that we can market to each other. Individually, however, there is an heir of sanctity to our own cultural identities.  What is the church to do amidst such obstacles?

First, let me suggest prayer.  Ephesians 3:20 says, “Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us…”  What is the power that is at work in us?  Well, Romans 8:11 answers this question in this manner, “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.”  So, to my brothers and sisters in Christ, I ask this one final question, where is our faith?   

Prayer gives an opportunity for the Triune God to flex His eternal muscles and make a public spectacle of all principalities and powers that seek to wreak havoc upon the kingdom of God by dividing and conquering.  We must understand that a house divided against itself cannot stand.  Let us stand as one in Christ, united by a common faith that is able to withstand any prejudice and divisive scheme.

Eeww...you're different than me!

A couple of weeks ago, I spoke with a PCA pastor who expressed his struggle of trying to get his congregation to understand the value of cross cultural ministry to African Americans.  He expressed how some of the church’s members are moving to other parts of their city in search of better schools and housing because of the influx of African Americans.  What is a pastor to do? 

We can all agree that we feel more comfortable with people that look like us and share our common interest, but what are we to do when the very people we are most uncomfortable with enter our neighborhoods?  Simply put, we love them.  We don’t turn them away.  We pursue them like Jesus pursued us. 

Trust me, it is extremely difficult to love someone who makes you uncomfortable.  That’s why we have Jesus.  Mark 8:34-35 says, “When He had called the people to Himself, with His disciples also, He said to them, ‘Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.’”  God is calling His people to live a life that is different from those around us.  We as God’s people are called to do the hard things, like love those who make us uncomfortable so that the gospel may be preached and lived out.

Ephesians 2:19-22 says, “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.”  God no longer dwells in temples made by men.  We who were once afar off from God have been brought near through Jesus Christ.  Do you see it?  God is calling His people, the church, to invite strangers and foreigners into your life so that they may see God’s Spirit dwelling in you for the purpose of grafting them into the household of faith.  God is building the temple, made without hands, so that those who are afar off, those who are different from you, those who make you uncomfortable, may be brought near. 

What profits a man to gain the world and all it comforts, and lose his very soul, which God’s kingdom is after? God wants souls.  He looks beyond race, gender, disabilities, and cultures.  He wants His people to reflect Him.

And so, to that pastor who is struggling with getting his congregation to do cross cultural ministry, I say remind them of how far off they were, how uncomfortable it was for Christ take on human flesh, and how badly God wants His people to reflect Him.  Yes, cross cultural ministry is hard, but God who is rich in mercy gave us His Son, who gives us the power through His Spirit to do what is hard…in fact God delights in His strength being made perfect in our weaknesses.

What does it mean to be a Reformed Bahamian American? (Part 3)

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.

The first RUF (Reformed University Fellowship) in a HBCU (Historically Black College/University)!

The PCA (Presbyterian Church of America) has long been an Anglo dominated denomination, not until its formation in 1966 did we see African-Americans entering its membership ranks. Now fast forward to 2011, we have seen many strides among African-Americans in the PCA. We see a growing number of Teaching elders and Ruling elders, multi-ethnic churches like Redeemer Church in Jackson, MS, and cross cultural churches like New City Fellowship in Chattanooga, TN. Suffice it to say, RUF seemed to be one of the least affected areas, as far as African-American leadership and involvement. According to RUF’s website (http://www.ruf.org/our-history/), “Reformed University Ministries grew out of the passion of young, Presbyterian ministers in the southeastern United States in the late 1970's. These individuals dreamed of a campus ministry that was both theologically honest and winsomely welcoming.”

Would African-Americans in the PCA make the jump to RUF ministries? Well, I have proof that not only are African-Americans in the PCA making that leap, but they are also taking ownership of RUF within their cultural context. Take for example, Jackson State’s RUF group led by Elbert McGowan. RUF Jackson State was founded in 2007. It is the first RUF on an HBCU (Historically Black College/University). I had the privilege of seeing 120 young people hungry for the preached word of God gathered together in a classroom that seats over 200 people. When I heard the musicians warming up their drums, piano, guitar, and bass, I was ecstatic! I was overjoyed to see the passionate worship, to hear biblically sound preaching and teaching, to feel the vibrations of black gospel music touching my soul. Yes, African Americans have taken ownership of RUF in the capital city of Mississippi, and they are going strong.

I spoke with young men who were headed to reformed seminaries so that they in turn could start other RUF chapters at HBCUs. God is at work in the PCA in a very visible and tangible way among African American youth. He is calling African American youth back to biblically sound preaching and teaching and radicalizing their hearts toward holiness. 

Check out this link for a taste of RUF at Jackson State:  http://www.youtube.com/watch?v=Nxyrz3_cnVU&feature=feedwll

What does it mean to be a Reformed Bahamian American? (Part 2)

After searching the scriptures, I struggled to understand the five doctrines of grace, i.e. “five points of Calvinism”, which are as follows: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. 

Total depravity states that humans are morally, spiritually, and socially bankrupt, because of Adam’s (the first man created) sin all of his descendants (us) are born in sin with a sinful nature that affects every area of life(Romans 5:12;14;17-19).

Unconditional Election states that God chose some to salvation before the foundations of the world (Ephesians 1:4-6) not based on any merit or status or special privilege (Romans 9:15-25), but solely upon God’s Sovereign will. 

Limited Atonement states that Christ died for all whom the Father gave Him (John 17:9).  Christ did not die to save every single person who have ever lived (John 3:18-21).  God does not wish that any should perish, but the reality is that some will perish.  Not everyone will be saved.  Christ died for the church, His bride, His sheep.  That’s why we who have the Spirit of Christ can cry out Abba, Father, because we are His adopted brothers and sisters (Romans 8:15-16).

Irresistible Grace states that when the Word of God is preached, the elect will have their ears, eyes, and hearts opened by the Holy Spirit; and consequently they will believe because God has set His love upon them (Ezekiel 36:24-32).  Jesus said in John 10:27, “My sheep hear My voice, and I know them, and they follow me.”  When Christ calls those whom the Father has given Him, they will answer the call; not by their own strength, but by the power of the Holy Spirit (John 14:15-18; 15:5)

Perseverance of the Saints states that all who are saved and have the Spirit of Christ living within them will not fall away from the faith.  They will have eternal life. See John 10:28-30.  Philippians 1:6 says, “…being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.”

After understanding the doctrines of grace, I realize that salvation is truly of the Lord.  It is God who saves, delivers, keeps, elects, and preserves.  It is God who justifies, sanctifies, and glorifies.  Many people, like I did, struggle with understanding God’s work in salvation, especially when we add man’s free will.  I agree it is hard to understand.  It seems as if we are all robots and have no part in our salvation, have no choice in the matter, and have no rights.  But that is false.  We have allot of work to do as seen in Ephesians 2:10.  We are not robots; for we are Christ agents of change on this earth.  We each have our own personalities, talents, and skills.  And God wants to use them for the building of His kingdom.  To put in bluntly, this life is not about us, it’s about God’s glory.  The quicker we see this, the less inclined we are to demand our own rights, will, or decisions.

We have the awesome privilege of sharing the gospel of Jesus Christ to all who would believe.  We do not know who the elect are, for the secret things belong to the Lord. However, we do know one thing.  Paul says in Ephesians 3:3-6, “…how that by revelation He made known to me the mystery…which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: that Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel…”  The purpose of the mystery of the gospel of Jesus Christ being revealed to the Gentiles (anyone who is not a Jew) is this: “…and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; to the intent that now the manifold wisdom of God might be made known by the church [his elect people] to the principalities and powers in the heavenly places, according to the eternal purpose which he accomplished in Christ Jesus our Lord…” Ephesians 3:9-11.