Tag Archives: black theology

The #BlackLivesMatter Creed

The Ferguson Declaration: A Black Lives Matter Creed (Long Version)

If you want to sign the Black Lives Matter Creed, please follow this link: Signing the Black Lives Matter Creed.

An Appeal to Christian Congregations and Christians Worldwide

We, the heirs of Black Churches and their traditions, in the Spirit of the Prophets, the Apostles, and the Early Church

1.1 We believe in God Our Creator and the Father, the Maker of Heaven and Earth, the Source and Fountain of Love (1st John 4: 8) who loves all people from every tribe and nation and who is the same God who appoints seasons of justice and peacemaking (Ecclesiastes 3:1-8).

1.2 We believe in Jesus of Nazareth – conceived by the Holy Spirit and born of the virgin Mary – to be the risen Son of God who Ministered and Healed the Sick, Liberated the Oppressed and suffered under the occupation of the Roman Empire where he was persecuted, brutalized, and executed on Calgary. We celebrate the power of God bringing life into that which we thought was dead, represented by the resurrection of Jesus, giving us victory over sin and death (Colossians 2:14-15).

1.3 We believe in the Holy Spirit, Our Comforter and Guide throughout every dispensation who continues to prepare the World for the Good News that the Church Universal is called to proclaim and embody. The Spirit blows where God wills (John 3:9), breathing life in every generation (Ecclesiastes 7:10), making a better tomorrow possible until Christ’s return.

1.4 We believe Black Lives Matter. Scripture speaks of the infinite worth of ALL of humanity (Genesis 1:26-27; Genesis 9:6), and the Triune God distinctly created us with intentionality and purpose. God loves us in our DIFFERENCES and reveals that the Body will only find true unity in this midst of seeking the purpose of our divinely composed diversity (Revelation 5:9; Revelation 14:6). The holy writ portrays a sovereign God as caught up in the scandal of particularity moving through the lives of the powerless from the election of Abraham, Moses, and the Hebrews out of Egypt to their Gentile neighbors in ancient Syria, Ethiopia, Persia, Egypt, and Palestine (Amos 9:7). In each of these circumstances we are able to testify to God affirming our differences and addressing unique plights throughout human history.. In the Gospels, we see that Jesus heard the cry of the Syrophoenician woman and healed her daughter (Mark 7:25-30). By sitting and listening to someone who was a cultural minority and recognizing her unique plight, Christ worked to set her and her daughter free from their captivity. The authors and signatories of The Ferguson Declaration: A Black Lives Matter Creed, express solidarity in word and deed with the movement begotten by Alicia Garza, Patrisse Collors, and Opal Tometi. This solidarity also includes but is not limited to, all other resistance movements such as #SayHerName, #AMillionHoodies, and #JusticeForFlint committed to nonviolent resistance as opposition to racism for the sake of the Common Good.

1.5 We believe the Scriptures reflect God’s Preferential Option of the Poor from Genesis to Revelation (James 1:27, Psalm 68:5, Exodus 22:21, Proverbs 17:5). The Prophets of old taught that God loved and provided for all people, and yet widows, orphans, and migrants found favor with God. God requires justice for the poor and judges each government accordingly (Micah 4:3-4, Daniel 4:25-26). Jesus Christ the Son taught Divine Providence, and before he sent out his disciples, he assured them that God’s loving-kindness reached even the smallest of birds, the sparrow (Matthew 10: 26-31). God’s will is for the lowly of society to receive justice so that all persons in the human community can be made whole.

1.6 We believe in the Sanctity of all of life and that the Church should work with society to look after the general welfare of all persons from womb to tomb (John 10:10). We affirm that humanity was meant to live in liberty rather than chains, and that God has bestowed upon women and men the capacity to choose goodness and love. Worship of the Resurrected Savior should lead us to stride towards freedom and a Culture of Life (Romans 5:17).

Given this commitment to life and humanity’s sacred worth, we are troubled throughout this planet, as our brothers and sisters of African descent continue to live under the weight of oppression:

2.1 “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God” (Ephesians 2:11-22) We receive the Word through the Apostle Paul that the LORD Jesus was sent to bring peace (Isaiah 9:6-7, Luke 2:14) to the nations. Our goal is for a social and spiritual renewal of our cities, our towns, our states, our country, and our planet, and the Gospel stories tell us that such restoration requires a confession of our sins. We reject the false doctrine as though Racial Reconciliation could happen apart from collective Repentance of White Supremacy (Acts 17:30, Luke 19:8-10).

2.2 “And ye shall know the truth, and the truth shall make you free” and “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.” (John 8:32;John 14:6-7) We reject the false doctrine that love of country means avoiding
telling the Truth about our history. Neighborly love mandates that the Black church speaks truth to power, in love, so that the Church Universal and the World can see where Christ is (Ephesians 4:15): in the lives of the oppressed (Matthew 25).

2.3 “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins” and “And when [Jesus] had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised” (Colossians 1:12-4; Luke 4:17-18) We reject the false doctrine that State-sanctioned Wrath is superior to God’s way of Forgiveness and Freedom. Black Churches proclaim the Lordship of Christ, who is the head of the Church Universal as well as all other institutions (Philippians 2:11, 1st Timothy 6:15) We believe that free societies operate in their healthiest states when models the example set by Jesus. Forgiveness, accountability, and restoration should be a community’s priorities when it comes to non-violent offenders of the law. Black Churches call for an end to the War on Drugs, militarized police, the School-to-Prison pipeline, and the closure of the privatized prisons. We support the on-the-ground grassroots efforts of the people of Ferguson as well as #CampaignZero .` Lastly, due to the fact that we value the sacred worth of all persons, and respect those in authority, we must all work together for background checks and gun control to ensure the safety of police officers and civilians alike.

·2.4 “And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places” and “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Isaiah 32:17-18; Romans 14:17). We reject the false doctrine that Peace should be separate from Justice. Christian justice must include economic equality and opportunity for all (Jeremiah 22:13). Just as swords will be turned into plowshares, so must jailhouses be transformed into schoolhouses. Just as no one should be profiled or harassed because of the color of their skin, no one should be discriminated by employers on the basis of race, gender, religion or, creed (Galatians 3:28, Colossians 3:11). Human dignity is intrinsic to all human persons and therefore all work is valuable in God’s sight. Education and moral formation are the keys to delivering communities from racial oppression.

2.5 “Jesus answered, My kingdom is not of this world.” (John 18:36) We reject the false doctrine, as though the work of the Nation-State should be confused with the Peaceable Kingdom of God. No government official or arm of the State sits on Heaven’s throne, for only Christ reigns supreme. The Black Church calls on all religious bodies, governments and corporations here and abroad to practice the utmost humility in the quest for a Beloved Community.

Amen.

The authors and signatories of The Ferguson Declaration: A Black Lives Matter Creed declare the revealed truth that God is a God of the Oppressed for the salvation of the entire World. Black Churches and Christians worldwide affirm the statement that #BlackLivesMatter. We invite all who are working peaceably for justice to participate in the Black Lives Matter movement and other likeminded organizations.

For the latest updates on The Ferguson Declaration: A Black Lives Matter Creed, follow us on Twitter at @BLMCreed

The Black Church: Menace To Society

Kyle Canty is a married father of three. He works for Lifeway as the P2 Missions and World Changers City Representative for Philadelphia. He is also an assistant pastor at Great Commission Church located in Philadelphia. He holds a B.S. (Bible) and M.S. (Christian Counseling) Degrees from Cairn University and an MDiv (Urban Studies) from Biblical Theological Seminary (Hatfield, PA) and is currently working on an DMin degree in Urban Missiology at Biblical Theological Seminary (Hatfield, PA). As an aspiring blogger he looks forward to writing more around the intersection of Christian theology, African American History and the marginalized. His blog The Rooftop can be found at thecityrooftop.com or follow him on twitter at @kcanman. Check out his interview with Shane Blackshear here

Originally posted here

 

Jesus said to the angel of the church in Philadelphia;

…These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. (Revelation 3:7-8)

The African American church represents various things to many, but one universal irrefutable common characteristic is its strength in the face of oppression. Oppression is noticeable to those familiar with its sting. Sadly, many place oppression in the same category as global warming—a negotiable reality. An inconvenient truth is that slaves walked the streets of Philadelphia. In this city former slaves Richard Allen and Absalom Jones were disrupted from prayer but responded by establishing a unique translation of the church. (Genesis 50:20)  Their response came to be known as the Black church in America. This institution was a response to an oppressive system designed to distinguish Africans as individuals unworthy of real community. A door forced open became a flood gate for change. Dark skinned residents wanted to worship without restriction and so they formally set out to establish liberated space.  Here is Richard Allen contemplating establishing new space for Black worshipers;

I soon saw a large field open in seeking and instruction my African brethren, who had been a long forgotten people and few of them attended public worship…I raised a society in 1786 for forty two members…We all belonged to St. George’s church….We felt ourselves much cramped;…We established prayer meetings and meetings of exhortation, and the Lord blessed our endeavors, and many souls were awakened; but the elder soon forbid us holding any such meetings; but we viewed the forlorn state of our colored brethren,  and that they were destitute of a place of worship. They were considered a nuisance. [1]

The result of the efforts of Allen and Jones is the establishment of Mother Bethel African Methodist Episcopal Church in 1791 and The African Church established in 1792, later known as the African Episcopal Church of St. Thomas. Prior to the establishment of Mother Bethel, Richard Allen and Absalom Jones established the Free African Society, an organization set-up to meet some of the social needs created by dominant class suppression. Oppressed people must be creative in their endeavor to meet the needs around them. Allen and Jones were able to step in and help a city going through a deadly yellow fever crisis. In this particular context planting a new church was a necessary step towards eventually destroying the much beloved American institution of slavery.

 

The elites of Philadelphia wanted a pure worship experience, free of their ‘other’, ‘less human’ neighbor.  These elites carried their Bibles alongside their accounting logs. These Philadelphian’s were prudent entrepreneurs who used others to accumulate and maintain wealth and status. These Quakers, Methodist and Congregationalist were all astute in their theological positions, but it must be said that they were also astute concerning their property; human and otherwise. Many of these religious explorers landed on shores desiring freedom from oppression, but once they achieved a desired order and stature they systematized a comfortable existence through the exploitation of others.

Allen and Jones seemed to recognize two key things; they could no longer acquiesce with the current church paradigm and serving their neighbor was both necessary and godly. The formal genesis of the African American church came out of protest and it just seems right that this would mark the practice of the contemporary African American church. This church was founded under the premise of ‘hearing and doing.’ Although many are convinced that the Christian life is best experienced following one’s favorite expositor or purchasing instructions to obtain the ‘anointed life’ or ‘coming up under’ a personality—in reality these preoccupations devalue the rich past that reach back to the example of both Allen and Jones. The fresh new fades that ‘chuch folk’ like to follow will not keep young black men and women from being tossed on the ash heap of urban life.  Allen and Jones decided against praying in their place, far away from the ‘others’. No more balconies carefully constructed to keep sensibilities intact all while deepening self community scars. These kinds of contradictions work in the world of artistic expression where colors and hues are bounced against one another but these contradictions strike a raw nerve for those enduring inequality and hypocrisy.  The St. George Methodist Episcopal Church of Allen’s day represented a kind of privilege that benefited those in the dominant class but disassociated the ‘other’.

The church needs to rediscover its past. Revisiting the early black church (much like the first Christians in the first century), we observe leaders willing to experience the discomfort of going where no one has gone before. Looking at history through the experience of Richard Allen and Absalom Jones, we observe real disciples willing to follow Christ into systems of injustice in order to establish ‘shalom’ where social and relational confusion shapes the ungodly narrative. These men were prophetic in their action—they recognized, like Elijah and Elisha, that working outside of the established system can be more Christ-like than the elites would have you to believe. Paradigm shifts can be beneficial, and oftentimes, necessary.

 

I recently had the opportunity to talk to some church planters in Philly and burbs about their efforts and why they’ve established new works in specific neighborhoods. Those who have spent any significant time in Philly will be aware that there seems to be a church on every corner. I’m sure there are some who would suggest that more churches are unnecessary. I would have to agree—we don’t need any more buildings occupied by concert goers or preacher groupies. However, there is a real need for liberated space where those in real need can come in contact with the Savior and find freedom. Its sad that there are places in this great city where the burdens of tradition are heaped onto the backs of wearied people. Folk need freedom from sin and stale expressions of religion. What if there were ministries grounded in sound Biblical teaching, authentic community and vibrant worship of the Savior?  What if there were churches not afraid to ask questions and listen in order to meet real tangible needs knowing that we must not only share good news but be good news.? Imagine a city that produced women and men who recognized the culture and demographics of neighborhoods and held a strong commitment to Christ and understood that a marked up Bible does not necessarily equal real discipleship or Christ like living but “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” (James 1:27)

We need leaders who understand what systemic injustice looks like in all its forms and are not afraid to claim that Jesus speaks to real social issues that black people face as a perpetually marginalized people. The boldness to found the Free African Society proved instrumental in the effort to establish shalom for a broken people. Allen and Jones were the fathers of a prophetic Church which was seen as a menacing religious presence in a White Supremacist society. It is remarkable that these two men and those who followed their leadership did not give up on the church that persecuted them. They were able to establish the true church as a means for liberation and sanctification rather than one of oppression and comfort.

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  1. Mays, B. E., & Nicholson, W. J. (2003). Origins of the Church. In C. West, & J. E. Glaude, African American Religious Thought; An Anthology (pp. 14-28). Louisville: Westminster John Knox Press. p.15

infant lowly, infant holy

originally posted at Toy Adams’ Imagining Jesus blog

These days, there are a lot of Christians that like to talk about being “Incarnation,” and even to some extent “The Incarnation” itself. There are even some Christians who prefer to talk about multiple incarnations. When it comes to discussions of the Incarnation, we love the neat,cleaner, more respectable adult version, where we talk about Jesus as a Grown-Up, as he is able to walk  with us, talk with us personally. This perspective is a highly individualistic, it is self-centered, and exclusive of children’s subjectivity in the life of The Church.  As a Liberationist and an Open Theist, I am all for defending many (not all) relational approaches to understanding God. During Advent, this is the time where we must affirm God’s openness and freedom in choosing to reveal Godself in Christ Jesus, and at the same time we must affirm God’s particularity, the specific choice that God makes, God’s chosen location and positionality.

Let us not fool ourselves. Almost everyone remembers that famous scene from Talledega Nights, where Ricky Bobby proclaims that he loves to pray to Baby Jesus,. “Dear Lord Baby Jesus, we’d also like to thank you for my wife’s father Chip. We hope that you can use your baby Jesus powers to heal him and his horrible leg. It smells terrible and the dogs are always bothering with it” or “Dear Lord Baby Jesus, lying there in your…your little ghost manger, lookin’ at your Baby Einstein developmental…videos, learnin’ ’bout shapes and colors.” The hypermasculine shaming by our general culture was not the beginning of neglecting Baby Jesus as LORD. That all began when Christians throughout history appropriating philosophies that were inconsistent with the idea that YHWH himself became a child. In his book, In the End—The Beginning: the life of hope, Juergen Moltmann notes that the greek words for slave and child have the same root, that even the inspired New Testament authors use the term “childlike/childish” disparagingly (Luke 7:32/1st Corinthians 14:20, for ex.).

Unfortunately, Moltmann does not extend this logic to the Advent image of the Trinity, Mary our Theoktos, her husband Joseph, and Baby Jesus in the manger. In this lowly infant, God has once and for all united divinity with the class of human beings on the lowest rung of the social hierarchy. Children cannot speak. Babies cannot change themselves, feed themselves, OR WALK! Christians desire to solely talk about Jesus as an autonomous, able-bodied male-privileged Jewish subject. The idea that God was dependent upon a woman to nourish Him (in the womb) for His well-being is offensive to us. There are some Christians caught up in debating how the Son of God really could not become a human zygote because that means he was unconscious, and therefore could not reciprocate the love of the Father. This abstract and meaningless debate is one in which God’s sovereign choice at choosing risk and vulnerability is ill-recognized.  If the Church Fathers and Mothers agreed in line with the Gospel narratives that the Second Person of the Trinity did indeed become FULLY human, then the Son experienced fully and completely all things involved in human development and growth. As the Gospel according to Luke informs us, Jesus grew in both WISDOM and STATURE (Luke 2:52).

In agreement with James Cone, we as The Church must recognize continuity between the historical Jesus and the Christ of the creeds. God in the hypostatic union has reconciled marginalized humanity and emancipatory divinity. “For [the early church], Jesus is certainly a unique person, but the uniqueness of his appearance reveals the Holy One’s concern for the lonely and the downtrodden,” argues James Cone in A Black Theology of Liberation. By starting from the bottom-up, God’s salvation works for the benefit of all: God’s Triune love travels from least of these all the way to the top in order to raise up all of humanity at the New Creation (some people will choose judgement, others, reconciliation).This is the logic of the Resurrection, a theo-logic that finds itself as the result of the Incarnation of YHWH as Holy, Lowly Infant.

Following the arguments of the late Clark Pinnock, I can co-sign on the idea that Scripture presents us with a paradox of strength and vulnerability. “Though ontologically strong, God can be vulnerable because of the decision to make a world like this. The Lord of the universe has chosen to limit his power by delegating some to the creature. God gives room to creatures and invites them to be covenant partners, opening up the possibility of loving fellowship but also some of the initiative being taken away from God and creatures coming into conflict with his plans”- The Openness Of God: A Biblical Challenge to the Traditional Understanding of God. Clark Pinnock gets the general description of God’s nature basically right but what his analysis ignores is the particular circumstances that YHWH reveals Godself. God invited the Hebrew children that YHWH delivered from Pharaoh to be covenant partners first. God chose to covenant with King David, Israel’s greatest king, to be God’s specific vehicle for the Logos’ embodiment. The loving fellowship that YHWH invites humanity to partake in is the story of the Law, the Prophets, and the Wisdom writings: the very narratives that reveal YHWH’s justice & preferential option for the widow, the stranger, and the poor. 

This Advent season I have also been working my way through Richard Wright’s Black Boy. Black Boy is Richard Wright’s autobiography about his childhood, or his lack thereof. It is a miserable tale in many instances, with stories about the brutality of an impoverished life, White supremacy, and religious fundamentalism. Wright shares a story of one Christmas day where he received nothing but an orange, and he describes the pain he felt while all the other kids in his neighborhood were playing outside, having fun. It was experiences such as these that taught Wright how to live in solidarity with those who are afflicted. “The spirit I caught had gave me insight into the sufferings of others, made me gravitate toward those whose feelings were like my own, made me sit for hours while others told me of their lives, made me strangely feel tender and cruel, violent and peaceful” (chapter 3).

The title Black Boy itself is filled with irony IMO.  When Black men are referred to as “boys,” it is an insult going back to African enslavement. Black people were/are considered to be at the bottom of White Supremacist hierarchy. On one hand, “boy” is pointing towards Wright’s experience of oppression under Jim/Jane Crow imperial domination.  On the other hand, “boy” is also being reclaimed with Wright taking back his ownership of his own childhood and his own story in spite of being robbed of it by organized religion and structural injustice. I am now contending that we Christians do a reclamation projection of our own, that of revisiting this notion of the Divine Baby more than once a year, to allow God’s choice for risk and vulnerability to define God, and not our own speculations. Once the Church returns to the childhood of the Triune God, we will be better able to join in the bottom-up Resurrection movement of the Logos.