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The Reformed African American Network (RAAN) has released a statement on white supremacy in the church, and is asking people who affirm it to co-sign in support.

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

In Charlottesville, VA, the violence of white supremacy visited our nation once again; its demonic presence has not been exorcised from us. From the founding of this nation until the present hour, the idolatry of whiteness has been a pro-death spirit within our republic.  It is easy for us to scapegoat the domestic terrorists who incited violence that ended in the deaths of three Americans. We can call them extremists who do not represent American values, but upon closer examination, the ideology deployed as a weapon in Charlottesville haunts every institution of the country, including the Church.

Thus, it is with great concern for the soul of this nation that we, the undersigned, covenant to “cry loud and spare not” (Isaiah 58:1) against America’s national sin, beginning within the body of Christ. White supremacy—often called by many names including racism, white privilege, “alt-right” and the KKK—is an insidious doctrine that in manifold ways steals, kills, and destroys the inviolable dignity of all God’s children (Genesis 1:26-28). It suppresses the truth of God (Romans 1:18), and walks out of step with the true Gospel (Galatians 2:14). All that is left for an unrepentant stance toward sin is God’s justice and judgement. Alas, many of the Lord’s followers remain hard of heart and hearing, making God’s judgement upon this nation seemingly inevitable.

Judgment begins with the household of God, which has been particularly instrumental in the creation and maintenance of racial inequity. From Puritan pilgrims to Evangelical revivalists, churchmen have been seduced by the spirit of the age, calling evil good and good evil.  The blood of indigenous peoples, Africans, and other people of color cries out from American soil to God our Maker. As premature calls for peace seek to silence the pregnant rage of this generation, the words of Scripture come freshly to mind: “Do you think I came to bring peace on earth? No, I tell you, but division” (Luke 12:51-53).

Because of this, we do not need cheap grace, cheap peace, cheap reconciliation. We need a revival of spirit, a revolution of values, and the abundance of righteous justice in this land.  Now is the time for the Church to again be the moral compass for this nation. Now is the time for a prophetic, Spirit-led remnant to bear credible “word and deed” witness to the glorious Gospel of Jesus Christ.

As in the generation that preceded us, we especially call upon those born-again disciples who still cherish the authority of Scripture and the enablement of the Spirit. We declare that old time religion is still good enough for us in this new era, religion that provides us a full-orbed Gospel of evangelism and activism. May we be salt and light witnesses against the kingdom of darkness, knowing that we war not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (Ephesians 6:12).

To this end, we call upon white leaders and members of the Evangelical church to condemn in the strongest terms the white supremacist ideology that has long existed in the church and our society. Nothing less than a full-throated condemnation can lead to true reconciliation in the Lord’s body. Additionally, this condemnation must not be in word only, but also in deeds that “bring forth fruits worthy of repentance” (Luke 3:8). As Dr. King notes in Letter from Birmingham Jail, white apathy is worse than white supremacy.

We also appeal to the black church to urgently remember its historic role of living within the pastoral-prophetic tension in U.S. Christianity. We call black Christians and others back to a prophetic vocation embodied in the ministries of Lemuel Haynes, Frederick Douglass, Sojourner Truth, Maria W. Stewart, Richard Allen, Charles Price Jones, Charles Harrison Mason, Nannie Helen Burroughs, Ida B. Wells-Barnett, Mary Mcleod Bethune, Fannie Lou Hamer, Gardner C. Taylor, J. Deotis Roberts, and John Perkins. Now is the time to remind the nation and ourselves of the personal and social power of the Gospel.

Lastly, we invite Christians of good will to join in reading, learning, and acting on insights found in the ways in which the Church both legitimated and resisted white supremacy throughout the last several centuries. Armed with saving knowledge and theological and historical truth, we can persuasively call for repentance and be repairers of the breach. White supremacy will be cast out and dismantled, God willing, by prayer and fasting. We fight for victory in the name of Jesus our Lord! Amen.

I hope that you will co-sign the declaration.  To add your name as a signer, email: submit@raanetwork.org with your name and title.  People of all races and Christian traditions are invited to sign, but one of the important things about the declaration is that it arises from the black church tradition.

RAAN is doing some of the very best work in the church in the conversation surrounding race; if you’re not familiar with what they are doing, I strongly encourage you to become acquainted.

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I read Carson McCullers’s The Heart is A Lonely Hunter last month, but it’s taken me some time to sit on it and stew over it. It’s not an obvious book. I’m not going to summarize it here.

The imbalanced relationships between the main characters (Singer and Antonapoulos and each of Mick, Jake Blount, Biff Brannon and Doctor Copeland and Singer) are the heart of the narrative. The close friendship between Singer and Antonapoulos is demonstrated from page one, but are they really close friends? Is Antonapoulos even capable of the kind of relationship that Singer projects onto them (with an actual projector even!), or is Singer really just doing to Antonapoulos what the others do to Singer? Singer imagines a deep and fulfilling relationship with Antonapoulos that is in fact not really mutual at all: the handicapped Antonapoulos is as incapable of understanding what Singer says to him as the deaf Singer is incapable of truly understanding what any of the others say in turn to Singer. Nevertheless, just as all four fiercely believe and cling to the notion that they have a unique and powerful connection with Singer, Singer believes his only real friend is Antonapoulos.

Thus we are faced with the terrifying true nature of relationship and mutuality, the extent to which we are inevitably and fully alienated by our inability to really know what the Other is thinking, and we are shown the resulting despair. Nobody’s ending is happy. Everyone dies alone.

There are a lot of other things going on in the novel–definitely a lot sexuality and innocence and hate and race and class and Marxism, but all of it is primarily explored through this fundamental lens of alienation, the loneliness that results from our fundamental inability to know or be known by other human beings.

Hand in hand with this theme of loneliness and alienation is a related theme, and the two are tied together in the novel’s title. Each of McCullers’s main characters is yearning for something, and although they try to express this yearning (futilely!) through connection and relationship, relationship is the impossible means to the impossible end, not the end itself.

Mick’s quest for music, to really get music, to capture whatever-it-is that music makes her feel when she hears it, is the prime example. It’s an obsession, really: Mick hears a symphony and she is certain that somewhere in Music is that Thing that will fill the hole in herself. Blount and Doctor Copeland are both looking for it in the Marxist dialectic (although race creates an inseparable gulf between the two characters that should be able to connect), and Biff, though he doesn’t consciously know it, is looking for it in gender and sexuality, but for each of them is is an aesthetic hunger. A notion that the truly beautiful thing will fulfill them. And with each of them, what they are looking for is elusive–it’s not clear if they could theoretically find what they are looking for, but they certainly are not able to find it through their (non-)relationships with Singer. And, unable to find it, each of them flails around their respecitve existences, trying to find substitutes in sex, alcohol, hate and even death.

In the end, it’s a sad book, but it’s a beautifully sad book.

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