Why I’m a Missionary #GivingTuesday

Less than 1% of the world’s missionaries are African American. In fact, for many, the very notion of a black missionary is an oxymoron. Because of the tragic history of missionaries from Europe spreading heretical ideas of eurocentrism intermingled with the gospel of Christ, the entire enterprise is looked upon with understandable criticism and suspicion. I know I’ve had my own reservations and personal battles to fight with the term “missionary.”

And yet, the reality is that prior to the brutal colonization of the Western hemisphere, before the transatlantic slave trade, and even in advance of the Christianity’s spread to Europe, the missionary enterprise was experienced and seen for the positive work it could be. The Ethiopian official described in Acts 8 is likewise celebrated in Ethiopia for his service in Africa in the first century. And that’s why I choose to participate in missionary work. I find a heritage that is deeper and more meaningful than the seemingly diabolical connotation that missionary work, and Christianity in general has with my own heritage as an African American. To many, the association of Christianity with slavery, racism and the stripping of the indigenous cultures of my forebears is reason to reject it. But I don’t for a number of very important reasons.

1) Christ belongs to the World, not just to Europe. Ironically, Europe was on “the other side of the tracks” of what was considered the “civilized” world when the Bible was written. The first humans were not created in Europe, nor were the first advanced civilizations centered there. The center of the biblical world was the Fertile Crescent: Mesopotamia, Africa, and Asia. The primary ethnic group that God chose to interact with, the nation of Israel, was not located near Europe, but at the crossroads of Africa and Asia. African and Asian dynasties in Egypt, Nubia, and Persia are described admirably in the Bible. And the person at the center of the Christian Bible, Jesus Christ, finds himself in defiant opposition to the oppressive Roman Empire (the only European civilization featured at length in the Bible). Christianity makes its way East and South (to Asia and Africa) before it heads North and West (to Europe) in the New Testament. Today, Europeans and European Americans are are rejecting Christianity and embracing neo-pagan movements to reconnect with the traditions of their ancestors. They clearly don’t think that the Christian faith is European in origin. To identify Christianity, a faith over 2000 years old, with the last 500 years of European political dominance is categorically inaccurate. The reaction of the Ethiopian Coptic, Egyptians Coptic, Syrian Orthodox, or Arab Palestinians when I ask them about the supposed European origins of Christianity is bewilderment and confusion. Each of these churches trace their inception back to the first centuries of the church in some cases over a thousand years before some European church traditions (closer to 400 AD not 1500 AD). The misguided misadventures of many of the colonial-era, Eurocentric, missionary endeavors don’t get to define what a “missionary” is in perpetuity! Not when other groups have made their mark before there was ever an established church in Europe.

2) True Christianity is pro-justice and anti-oppression. The belief that authentic Christianity is a white man’s religion only makes sense if one does not separate the Eurocentric syncretization of Christianity from the Christianity of the Bible. Frederick Douglass observed this distinction in his autobiography which led him to reject “slaveholding religion” in favor of the “peaceable Christianity of Christ.” He wrote:

“I love the pure, peaceable, and impartial Christianity of Christ; I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial, and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity. I look upon it as the climax of all misnomers, the boldest of all frauds, and the grossest of all libels.”

The Great Emancipator, realized that a different story found itself in the pages of the Bible than the one he was forcibly exposed to as a slave. In The Civil War As A  Theological Crisis, Mark Noll makes the compelling case that slaveholders manipulated the Bible for their own exploitation of others:

“Americans claimed to be following a higher law, even when this higher law only turned out to be a personal preference.”

Slave holding “Christians”, needed to construct a theology that would allow them to brutalize and subjugate people in the most inhumane ways while holding on to a sense of being good Christians. They created fallacious and novel theological inventions like the “Curse of Ham” to justify their brutality and explain away clear violations of Christian ethics. Meanwhile, Christian abolitionists made the case that the Bible vehemently rejected the false notions that Africans weren’t human, who didn’t have souls. In fact, they risked their lives and jeopardized their livelihoods out of a sense of Christian conviction. Ironically, to reject Christianity because of slavery and oppression is to categorically reject Frederick Douglass’s argument for the slaveholders’ arguments who distorted sacred texts to support abhorrent behaviors that Christianity, rightly interpreted, clearly prohibits.

3) The Creatively Redemptive Power of God Gives Meaning to Our Suffering. For many, it’s not the belief that Christianity is innately Eurocentric that causes them to reject it, it’s the problem of how a good God could allow such suffering in the first place. This is a deeply emotional and therefore complex issue. It is quite painful to discover and sit with the atrocities that humanity has executed and suffered over time. The problem of evil in the world is a big one, and yet the response God offers is similar to that of a parent whose child can’t understand why mom or dad is allowing a stranger to stab him repeatedly (with a life saving chemotherapy injection). “You don’t understand it right now, but this will work out for good.” We can even grasp such a tragedy on an individual basis, but when it involves millions of people experiencing undeserved suffering, it’s even more difficult. We get glimpses of hope in the Scriptures. The answer given to one of Israel’s sons, Joseph is helpful for us as well. Joseph was sold into slavery by his own brothers, sent to prison for crime he didn’t commit, and languished there for years. When asked why he trusted God in the midst of it, he said “what was meant for evil is being used for the good, for the saving of many lives.” He believed in God’s creatively redemptive power. It’s a power at the center of Christianity. Jesus, falsely arrested, and unjustly executed by the State, was resurrected offering reconciliation with God in a glorified state. The cross, the sign of his torment and death, is transformed as a symbol of hope. Jesus then is creative redemptive power incarnate. And for those that believe, we look to that same God and believe, he could even use the atrocities committed against us for our good… even when we can’t possibly see how. We don’t need to see how. That’s the role of faith.

4) My own experience has taught me the power of God. I remain a missionary because of my own experience. God has changed my life and I experience the presence of Jesus in. I’ve seen the power of God change my life and those I’ve had the privilege of serving with over the course of more than 20 years. I don’t just believe prayer works; I’ve experienced it working. I don’t just theorize that mission work can be good, I’ve often been thanked, tearfully, over the course of time by those God has given me the grace to serve. I still believe this is noble work that changes lives because it’s a work that – through the generosity and faithfulness of ministry partners who give and pray for me- has been used to build movements of justice and righteousness. These ministry partners are black, white, American, African, middle aged, millennial, democrats and republicans, wealthy and working class. They are family, friends, and co-laborers who also have had the experience of being transformed by Jesus, our first-century, middle eastern teacher and Redeemer. Together we believe that he is still the answer to transform our world. Would you like to join us? This #GivingTuesday, we’d love for you to help shine light in darkness, and be transformed by the work of giving of yourself sacrificially to touch others. That is the heart of the Gospel, and my heart for you. We will proclaim and demonstrate together the whole gospel is still the power of God to rescue and heal a broken world.

Will you join us?

“Stop the words of hate.” Reflections on the Synagogue Massacre

Stop the words of hate.

– Rabbi Jeffrey Myers, Tree of Life Synagogue

Thursday night, I spoke on the topic “In an age of fake news, does truth still matter?” I shared an image of Nazi propaganda used to blame the Jews for the misfortunes of the Germans from World War I.

It read “They are the cause of the war.”

Less than 2 days later, the worst anti-Semitic attack on US soil was carried out just a few hours away, in my home state. Rabbi Myers’ admonition is wise and rooted in spiritual and historical reality. The rich tradition of Hebrew wisdom literature is replete with such insights.

Death and life are in the power of the tongue, and those who love it will eat its fruit. 

   – Proverbs 18:21.

History also shows the power of words of hate. According to Ibram X Kendi in his book Stamped From the Beginning, details how the modern concept of ‘race’, with it’s anti-Black sentiments, was created by Gomes Eanes de Zurara, in his 1453 book, The Chronicles of the Discovery and Conquest of Guinea. Centuries later, we are still grappling with those “words of hate” which became the justification for slavery, colonization, segregation, and exploitation for centuries.

Anti-Catholic sentiment and the words of hate against ‘papism’ took center stage in the 1928 presidential election when New York Governor Al Smith, the first Catholic to win the nomination of a major party was accused of being a puppet for the pope. Decades later, John F. Kennedy had to grapple with the same fear-mongering.

Each wave of immigration American immigration, most notably from the 1800’s with the Irish, to the early 1900’s Italian, Eastern European, as well as every Asian wave of immigration brought new “words of hate” and accusations that “they” are the problem.

Recently, the “they” responsible for the destruction of our civilization has shifted to the ‘illegals’ and the ‘dangerous’ immigrants and refugees from the Middle East. Now, “they” are the ones we are told to fear. (Note: this is an evaluation of rhetoric).

 

When the “words of hate” point to ethnicity and religion, is it then surprising that the the the old, diabolical “they” of anti-Semitism rises toward a community that has threads of ethnic, cultural and religious identity interwoven within it? Tragically, the rise of Nazism demonstrates that often finger pointing toward “they” often has political motivations and incentives.

I lament the reality that while I was celebrating the 99th birthday of my grandmom, a Jewish family was mourning the lost of their 97 year old beloved matriarch who was gunned down hearing “All Jews must die!” Thoughts and prayers are a start, but are far from enough. We must “stop the words of hate,” and as Rabbi Myers says “it starts with our leaders” but it ends with us.

It is true that the rhetoric has to become less hostile across the board, but, lest we be guilty of false equivalency, we must stay vigilant to call out all attempts to subtly or overtly blame ethnic groups or religious groups for the misfortunes of our society. History shows us hat only leads to one place: the justification of violence and hatred.

Words matter. Rhetoric matters. Because words become actions. And actions have consequences. Death and life are in the power of the tongue. For the sake of each precious soul we loss during this horrific attack, for David Rosenthal, Cecil Rosenthal, Richard Gottfried, Jerry Rabinowitz, Irving Younger, Daniel Stein, Joyce Fienberg, Melvin Wax, Bernice Simon, Sylvan Simon and Rose Mallinger, Let’s choose life and insist that those in positions of power do likewise.

What’s Good, Friday?

What’s Good, Friday?

The Suffering of a Savior for sin?

The corruption of our condition colliding

with His compassion and kindness

Committed the Christ to crucifixion

Our condemnation de-constructing,

Christ, Cracking the code

that kept us from being co-heirs in

His kingdom.

What a friend we have in Jesus.

See the correlation?

Between the conspiracy that crucified him

and the current corrupt condition

of our courts?

They continue to condemn the guilty and brutalize the marginalized.

Father free the innocent

and expose injustice.

Father forgive them

for they know not what they do.

Father forgive my forgetting the prisoner.

The widow.

The orphan.

Forgive us for …

… for getting for ourselves

and forgetting the foreigner

is You

For as we do to them we do to you.

The weight of glory is heavy in your Passion.

A Mashup:

Selfless-Sacrifice meets indifferent injustice.

Convicting Christ the King From Nazareth

No-good Nazareth

where “bad seeds”

produce spiritual fruit.

Nazareth: Hood like

Norf Philly,

Souf Side Chi,

East Oakland,

West-Side, Crenshaw.

The Author of Life

dwelling at deaths door

among the poor …

He who was rich

so that we could get

Spiritual Bank

still residing in barrios and bungalows

barely bringing home bread

now bingeing on

the Bread of Life.

Basking in whose Body Was Broken

so we wouldn’t have to be.

Good Friday.

Despair being chased by hope.

Somber sonnets stealthily hunted by Celebration Songs

like morning-joy stalking late-night weeping.

Friday:

Good not bad because of hope revealed. Good not great because He suffered still.

Redemption, Formerly known as

“Promise pushed out by pain”

But No!

The conclusion came together like

plot-lines climatically culminating

in a crescendo of completion:

IT IS FINISHED!

The Friday Finale was just a prequel to

The Sunday Salvation Sequel.

Truth crushed to earth will rise again.

Light piercing through Darkness.

Jesus Dee-boes Death

like:

“You want some too, Old Man?”

And tells the bondage of sin,

“Bye, Felicia.”

No, not just

Another Friday.

Act 1 ended in loss but in

Act 2 we gain:

new life

new hope

new power

new righteousness

new justice

new love

new news.

Good News.

#GoodFriday.

Sharpening Dr. John Piper’s Video Post on Racial Harmony

Iron sharpens iron,
and one person sharpens another.

PROVERBS 27:17

When iron sharpens iron, it creates friction, sparks, and heat. Doesn’t that sum up conversations surrounding race in America? Friction. Sparks. Heat. But somehow, we know, that we need to be sharpened, if we want to be better. Many people, especially, those with the privilege to opt out of such difficult conversations, choose to avoid the friction altogether – and that’s why I must commend Dr. John Piper for continuing to stay engaged in this conversation in this critical moment. He doesn’t have to and really has more to lose than to gain. But there is a clear earnest attempt to reckon with what Gunnar Myrdal called “the American dilemma” of race relations. Dr. Piper penned a much-discussed post on how Lecrae and other Black Christians (like myself) have openly pondered loosening their ties with white evangelicalism or at least pondered doing so. In his response, which I posted about, he expressed a charitable posture toward those feeling this racial estrangement.  He also called into question their description and his affiliation with ‘white evangelicalism’. While critiquing his pushback of the description “white evangelicalism”,  I do give him credit for his engagement. Many in his position, and with his influence aren’t doing that much. And so my response to his latest video post first acknowledges and appreciates the effort. The Church in particular, and White evangelicals, in particular, would be much further along in bridging the gaps that divide us if more would take similar risks.

And yet, for iron to sharpen iron, we must go deeper still.

So here are my specific thoughts on what the good doctor shared.

#1 Say Their Names. I’m grateful that Dr. Piper named Mike Brown, and Ferguson, as well as expressed an empathetic expression of grief over the instances of the deaths of unarmed blacks by law enforcement over the past few years. He mentioned the appropriate outrage that many people of color felt in response to President Donald Trump’s disturbing comments about Mexicans, immigrants, ‘black communities’, women, and others. Dr. Piper acknowledged President Trump’s problematic equivocations in response to white supremacists in Charlottesville and the overwhelmingly uncritical support he continues to enjoy from perhaps his largest voting bloc: white evangelicals, in spite of these offenses. It’s very important that Dr. Piper mentioned these moments because it demonstrates a willingness to simply call out what we’ve been experiencing on our own terms.  And that’s a valuable contribution in today’s polarized climate.

#2. An expressed commitment to justice, not just racial harmony. At the end of the video, Dr. Piper lists three practical action points he offers to white Christians. The second point (beginning at about 39:56 in the video) is “a call to justice and not just to racial harmony.” That’s another very valuable contribution in the white evangelical space. As many writers have detailed, (perhaps most thoroughly, Michael Emerson and Christian Smith in Divided By Faith), structural inequalities have been typically missing from evangelicals’ analysis of racial strife in America. Instead of seeing structures, many just see individuals and that severely handicaps any hope for progress in being able to analyze let alone contribute positively to the American dilemma of racial tension and division. In light of that, the exhortation to pursue justice and not just harmony was a critical step forward.

#3. The “Newness” Of the White Evangelical Problem? Perhaps I’m more disappointed with the misses of this video because Dr. Piper demonstrates such courage and self-reflection. When your favorite sports team falls short by just one point, it hurts more than when they get blown out. In 30:04, Piper expresses how the recent events he lists have felt “new” and uniquely troubling. He clearly acknowledged that historically in America there have been racial injustices. But he fails to make reference to the failures of evangelicalism from the very beginning and how in many ways (as Emerson and Smith reveal) white evangelicalism is more segregated and holds more problematic views toward race than the average white American. Still, Dr. Piper recites the very important insight: “the more dominant a culture is, the more invisible it seems to us”.

Ironically this truth is exactly what limits this contribution from being all that it could be. The invisibility of the historical dominance and sinfulness of white evangelicalism limits the comprehensiveness of Dr. Piper’s analysis and prescription. The video begins by extolling the beauty and virtues of the specific ‘tribe’ of ”young, restless, and Reformed Christians” that is a uniquely ‘energetic’ portion of evangelicalism. While that is noteworthy, so is the tribalism of white evangelicalism, which short-circuits solutions and a full sense of where options can come from. The awareness of the racism of our nation and the inadequacy of the white evangelical response has been known for decades, even centuries, outside of this tribe. It was known by the Quakers when they opposed slavery as early as 1660. It was known as early as 1789 when Richard Allen and Absalom Jones walked out of St. George’s Methodist Church in Downtown Philadelphia.  It was known by those like the late Minister Tom Skinner, and others like Dr. John Perkins and Dr. Tony Evans who were preaching and acting to solve these injustices from ministry platforms. It was also known by mainline denominations and Catholic dioceses who were active in responding to these injustices. The fact that this feels ‘new’ is itself an expression of “the scandal of the evangelical mind” which has been impervious to the call to ‘do justice, love mercy and walk humbly before our God.” Micah 6:8. Put simply, there needs to be more introspection and ownership about white evangelical complicity in American racism. Only when there is a recognition that historically, evangelicalism has lacked the theological and ethical lenses to see the problem can there be real progress.

Dr. Piper closed with a prayer and an invitation to express a dream that may have been different than what he articulated. I have decided to take the opportunity to share mine.

My dream: I dream of a day when our nation is healed from our racial strife and delivered from this diabolical sin of racism and injustice. I dream of a day when white evangelicals are so educated on the history of this country, and their complicity in this sin of racism that I don’t have to teach them about it. I dream of a time when the response is the same as Nehemiah’s when he was able to list his sin, his people’s sin, and the specific ramifications of that sin in the present circumstance. I dream of a time when that can happen without the immediate insistence on scrambling away from the discomfort that moment causes but to sit in the sorrow of it for a little while without defensiveness and without blameshifting or explaining it away. But just sit in it … and then trace the root of the problem all the way to the fruit of today without being coaxed and goaded. I dream of a day when leaders in this movement, sit at the feet of young men and women of color and give them a platform to proclaim and shape their responses to the problem. I dream of a day when those who have been injured by the injustices of racism are given the authority to direct the future course of healing. I dream of a day when the disenfranchised in evangelical circles are empowered to lead and to guide the American church how to engage in healing and entrusted to identify when that’s best to do in the same places and when that’s best to do separately. I dream of a day when our need to engage in our communities directly would be met with support even when such efforts are also met with confusion. I dream of a time when a leader like Dr. John Piper, who I deeply respect and admire, will not only courageously speak to the issues he sees, but publically, graciously and generously platform those he perceives as injured to lead him into the solutions so many seek him out to provide.

I dream of a time when iron sharpens iron. People of color have been sharpened by white evangelicals like Dr. Piper and are grateful for it. But I dream of a day when people of color are empowered to sharpen our white brothers and sister in such a way that those places of confusion and struggle are met with understanding and support. Sparks will fly. Heat will be generated. And the Light of Christ will be seen by all.

Dr. Piper: Lecrae & #Facts about “White Evangelicalism”

 

 

I was puzzlingly enthused, encouraged and perplexed by Dr. John Piper’s response to Lecrae’s recent interview on Truth’s Table. Immediately, I realized that Dr. Piper’s response could be so more than that. It could actually be a seed that could sprout into dialogue and action that are both sorely needed, centering on the major question he asks in his blog post: “What are the implications when young black men and women state they are loosening ties with white evangelicalism?” I can’t speak for everyone, but I’ll share my insights in hopes of continuing this incredibly important issue.

Why was I so enthusiastic about the post? My journey into ‘white evangelicalism’  had largely been a one-way street. Like many young black men and women who have found Jesus and been nurtured in the context of this particular movement, I have imbibed deeply of its fountains. White evangelicalism’s heroes became my own and the institutions they have built, have become those in which we have served. I have been serving with one of the largest of such organizations for 17 years- practically my entire adult life. Young black folks have embraced the teachings, proclaimed them passionately and studied the debates astutely. We have embraced the declarations of the Reformation, the Confessions, and Creeds. We have defended them against any adversary even when they were at odds with our own traditional black churches. Though many in our own communities have criticized and questioned our loyalty when we have raised financial support to join the missionary and church planting movements launched by white evangelical entities completely foreign (and often historically hostile) to our people, we pressed on- determined to serve Jesus and believe in the best of our white brothers and sisters. Our faith in them was often was in the face of evidence to the contrary as we were consistently stereotyped, and misjudged and held to different standards than others. Young, black Christians who hold to the same creedal confessions of evangelicalism rarely experience someone of Dr. Piper’s platform, influence or credibility in white evangelicalism engaging us on our terms. In that context, his listening was very meaningful. Using his platform to comment on what he heard was even more significant. Why? Because we’re used to the exact opposite. Normally, our voices and words have been ignored in dealing with issues of race, justice, and unity in the church. Truth’s Table wasn’t celebrated but attacked when the groundbreaking podcast first aired. The hosts, Ekemini Uwan, Dr. Christina Edmonson, and Michelle Higgins were called out, not called upon to share their insights. Similarly, Jemar Tisby, who co-hosts the Pass The Mic podcast has been castigated for speaking on racial issues. Even someone like Dr. Eric Mason, with all the bona fides of Dallas Theological Seminary, Acts 29, books and countless other ‘white evangelical’ credentials still finds himself wondering aloud why people question his loyalty to the Gospel when talks about race. I’m grateful that Dr. Piper broke from this trend and actually listened because white evangelicalism seldom has listened to us.

---

  

Why was I encouraged? When the rare moment occurs that those of us “young black women and men” experience engagement from ‘white evangelicalism’ it is often the type that is dismissive. If we had a dollar for every time someone chastised us to just “focus on the gospel” when we bring up the significance of doing anti-racism work, none of us would have to raise support anymore. Dr. Piper not only listened in on the conversation, but he chose to emphasize that which he was thankful and hopeful for instead of being critical. That was very encouraging especially because he didn’t necessarily agree with all that he heard or read … or even understand it. But he offered Lecrae enough respect to listen and celebrate what he did grasp. That gave me hope. He set a tone that makes it more likely that others will follow suit because he is a respected elder in the tribe.

Why was I perplexed? I am grateful that Dr. Piper spent his personal capital to essentially support Lecrae on his blog but found it puzzling he pushed back on the term “white evangelicalism”  commenting it “puts too many whites in bed together” and therein lies my perplexion. Young black women and men didn’t put white evangelicals in bed together … they put themselves there! Ironically, Lecrae addresses this in “FACTS”, the second track on his new album, All Things Come Together:

They say, “‘Crae, you so divisive, shouldn’t be a black church”

I say “Do the math, segregation started that first!”

Doctrinally speaking, the Barna Group has both clarified and described the murkiness in how the term “Evangelicalism” is used. Broadly speaking, this Wikipedia definition is helpful: Evangelicalism “is a worldwide, trans-denominational movement within Protestant Christianity which maintains the belief that the essence of the gospel consists of the doctrine of salvation by grace through faith in Jesus Christ‘s atonement.”^[1]

What about the white evangelicalism? White evangelicalism is real and is rooted in the historical heresy of white supremacy. One can not discuss the American church without discussing slavery, segregation, and racism. It was St. George’s Methodist Church in Philadelphia that sinfully insisted on segregating its congregation. Richard Allen, refusing to endure the false doctrine of white supremacy, left the segregated ‘fellowship’ and started the African Methodist Episcopal Church in 1789. It was the Southern Baptist Convention which separated from the Triennial Convention in 1844 rather than turn away from its members’ idol of slavery. The National Baptist Convention started in 1866 by Black Baptists, who rejected this false teaching and practice, is the reaction to this idolatrous racism. And of course, it was the white Christian leaders who strongly criticized Dr. Martin Luther King Jr. for demanding that the doctrine of Imago Dei be lived out in this nations laws, practices and churches. It was to them that he wrote the Letter from a Birmingham Jail. Time does not permit us to detail how “white flight”, targeted marketing, and the rejection of those who speak about racism have all contributed to the creation of ‘white evangelicalism’. The racial divide in the church is not only a historical vestige of slavery, but a result of continued practices that marginalize people of color in the Christian community. White evangelicalism has been cultivated and crafted to be just that. It’s not a historical accident. Those people of color who are passionate about racial justice who stay among this tribe do so in spite of it. They stay affiliated supremely aware they must carefully eat the meat of epistemological fidelity and spit out the bones of ethical infidelity and racism, and this is a particularly bony fish. The movement that often syncretizes American exceptionalism and uncritical patriotism with what it means to be Christian is White Evangelicalism. The movement that openly speculated that the first black president was the anti-Christ is White Evangelicalism. The movement that overwhelmingly was silent when a presidential candidate they endorsed race-baited and pandered to white supremacists is White Evangelicalism. The movement that ignores issues of justice and the crisis that black people are suffering at higher rates than whites in just about every measurable way is White Evangelicalism. It’s a movement that too often neglects to identify the socio-economic realities that our Scriptures clearly link with injustice and therefore is one that many of us have decided to discontinue identification with.

Those people of color who are passionate about racial justice who stay among this tribe do so in spite of it. But because it is hyper-individualism, white evangelicalism is predictably unaware of itself or of its importance.

What’s a recognized global leader in ‘white evangelicalism’ to do? I celebrate Dr. Piper’s post. He thought the sentiments of what Lecrae shared on Truth’s Table was worth celebrating and pondering. But more needs to be done. White Christians like Dr. Piper must press into this issue of “white evangelicalism”. If dynamic young African American Christian leaders are saying that the air is so toxic in this movement that they need to leave, perhaps an exploration and some type of assessment of their complaints are warranted? I implore anyone confused about the term ‘white evangelicalism’ and the reasons why many of us are disillusioned by it to look into history, learn and tell that story. Then change the story. Don’t just dismiss it, but explore it. It has already been reported that part of the reason for Lecrae’s decline in sales is because he is tackling issues of race and justice. (Album Sales is only one measure of success and this album has critical acclaim and unprecedented reach, it’s still a tangible indicator of Lecrae’s point). If you’re a white evangelical, buy the album, encourage others to do the same.

Still confused about the term ‘white evangelicalism’ and the reasons why many are disillusioned by it? Learn the history, tell that story, then change the story. Don’t dismiss it, explore it. (Recommended: books like Divided By Faith and Doctrine and Race) I say this as one who respects and appreciates Dr. Piper and not as a cynical critic. Lecrae and so many of others who also have given up attempting to scale the wall of white evangelicalism acceptance deserve more than thankfulness that they are still in the faith. They deserve advocacy from those on the other side of that wall. They are the Hellenistic Jewish widows with a complaint about the distribution of dignity and justice in Acts 6. Will white evangelical leaders, like the disciples did, call together those under their influence and see what must be done? If things don’t change, then more will continue to look for other places to be seen and heard because their calling is bigger than the confines of ‘white evangelicalism’. But wouldn’t it be awesome if white evangelicals actually tore down the walls of their own structures?

 

Humble Beast, The Non-Profit. I Like the Sound of That.

I just watched the video announcement of Humble Beast’s move to a non-profit organization and found it moving, brilliant, counter-cultural and necessary. Historically, the most highly regarded art in Western Civilization was commissioned by patrons who invested in artists. Works like Michaelangelo’s David and the Sistine Chapel were sponsored by the Church and were the highest forms of art in their culture. While the politics surrounding these commissions was often problematic, the broader point was that the Church at one point realized that artistic expression was a major priority in the cultivation of culture.

 

People knew that artistic expression was the best way to saturate their culture with Truth, Beauty, and Goodness –  found in the Creator and reflected in creativity. The commodification of art as a product has had the disastrous consequence of replacing patronage with Big Business and transcendent values for sales and profit. The goal of the few corporate monoliths which control most of the music and entertainment industry is to find the next marketable hit instead of finding the next meaningful truth that our cultures need.

Sadly, Christians have too often settled to simply fight for inclusion into this corrupt entertainment industry at the expense of their witness and distinctiveness, instead of seeking to utilize their talents and media for redemptive purposes. Perhaps even more tragic is the resignation of creating a sub-genre ‘Christian art’ (as if creativity doesn’t by nature challenge this characterization). The cottage industry of safe and sterile expression that shuns the provocative seems ironically estranged from Psalms that David wrote (like Psalm 13 or 73 which question God’s goodness and the usefulness of living a righteous life). Such songs are hard to imagine becoming popular in the sanitized ‘Christian music’ culture of today. And that’s why this announcement is so important.

Humble Beast, by giving music away, and now leveraging their creativity for a greater good is reminding us that we were never meant to live as those who would just consume artistic expression but to allow that expression to move us and then become a movement deepening our meditations of the Creator and his creation. Let’s support this move! If you enjoy music that teaches theology, uplifts the spirit, or that is just dope and therefore good for the culture … get the music, spread the word, and explore the resources they make available.

Let’s support this move! If you enjoy music that teaches theology, uplifts the spirit, or that is just dope and therefore good for the culture … buy the music, spread the word, and explore the resources they make available. One of my favorite Humble Beast artists, Propaganda, has a new album, Crooked release on June 30th … for free like all the music on Humble Beast! I also recommend getting The Art of Joy by Jackie HillPerryy, who is worth a listen as a teacher and an artist.

 

 

Instead of one patron who gets to decide what’s important enough to invest in, we get to be a team who supports this work whether the amount is $50,000 or $5 … or anywhere in between. Good music “freely given” so we can freely give … doesn’t get much better than that!

Album Review: The Narrative by Sho Baraka

Is The Narrative socially conscience or Christian? Is it a protest against racism or a celebration of black culture? Is it a sermon or a confession? Or Maybe it is both?

The Narrative is Sho Baraka’s long awaited follow up to the groundbreaking “Talented Tenth” (2013) album which was a turning point for him as an artist and a milestone for fans of hip hop that explore spiritual and social themes. The unique artistic direction that inspired The Talented Tenth contributed to his decision to depart from the wildly successful Reach Records empire (led by multi Grammy™ Award winning artist Lecrae), and cost Sho many of his fans who were uncomfortable with the racial and historical critiques the project addressed. Ironically though, after it’s release, the controversial police shootings of Michael Brown, Alton Sterling and others, along with the emergence of the Black Lives Matter movement brought these themes to the forefront of relevance. Now, many who rejected the socially conscious lyrics of The Talented Tenth eagerly yearn for the insights that The Narrative offers. Sho’s social justice advocacy (see The And Campaign) and unashamed declaration of his faith is a path increasing numbers of millennials seek to travel upon. And what better guide than one who led the way years before it became cool to talk about justice?

The Narrative tells the story of the metaphorical character James Portier who symbolically represents the plight of the African Americans in the American experience. It’s a journey that involves spiritual insights, social commentary and personal reflections. To help place the narrative in its historical context, a specific year is included in the song titles which reveals a milestone in Mr. Portier’s life.

The journey starts with the “Foreword, 1619”. The year is significant because in 1619 Africans were first bought and sold by European settlers in North America – so it’s natural starting point for James Portier, and the listener.

Sho manages to tackle serious topics such as systemic economic racism in My Hood, USA, 1937 (the year when the Federal Housing Authority established redlining – a practice that legalized housing discrimination and the lost of untold amounts of black wealth) while still maintaining his characteristic, playful wordplay. At one point chiding copycat emcees:

“How you sound outdated when you copying The Future?”

So while this project is deeply committed to addressing social issues, Sho doesn’t take himself too seriously. The catchy, dance jam 30 & Up, 1986 (30 years ago) features Grammy™ award winning artist Courtney Orlando (formerly known as JR), a live band and reveals that Sho Baraka can still be the life of the party! The video reflects Sho’s fun-loving, romantic and comical streak. 

Sho creates a narrative that seeks to make room for a faith and culture integration that embraces complexity. In Maybe Both, 1865, Sho seeks to add nuance to the overly simplistic view of American history that sees the founders solely as inspirational revolutionaries while ignoring their slaveholding legacy and role in enshrining discrimination in our system of governance (such as the 3/5th Compromise in The Constitution). He also questions the popular dichotomy of viewing Jesus Christ as either an exclusively otherworldly Savior or merely a radical social activist.  Maybe America is a great nation of opportunity, yet also greatly flawed due to its historic failure to live up to its own vision. Additionally, maybe Jesus is a spiritual Savior and the iconic model for righteous resistance against injustice. Sho challenges us “Maybe it is both”.

The spiritual undertones of the album pushes back against the anti-supernatural bias in a post-Christian and secular age. That bias reveals itself in how people discredit Christianity because of the atrocities that (so-called) followers have done in its name. Sho reminds the listener that though those with an atheistic worldview have also been responsible for evils and racism in the world yet their worldview is not rejected because of it. He asks:

“Is God to blame for our intentions?/Like scientists didn’t bless the world with eugenics.”

Conversely, Sho highlights the contributions of activists inspired by the Bible’s appeal for social justice. Names like Phyllis Wheatley, Frederick Douglass, Sojourner Truth, Marcus Garvey, Mahalia Jackson, Dr. Martin Luther King Jr., and others are woven into The Narrative to give honor to these faith-inspired activists and challenge us to walk in their footsteps. In the tradition of C.S. Lewis, Sho employs a defense of the Christian faith by arguing, among other things, that the very concept of truth and morality insists on a transcendent Truth Giver. At the same time Sho warns the faithful of the perils of ignoring God’s mandate to do justice: it leads to hypocrisy, suffering and a lack of effective Gospel witness in the world.

The Narrative doesn’t just take aim at major historical and theological themes, either. In what has become his signature, Sho is brutally honest in sharing his own struggles to live out his convictions and vision. He unflinchingly reveals his personal battles with the allure of fame, the frustration with his financial struggles, and – perhaps most vulnerably in Words, 2006 – the challenges of caring for his autistic son. Sho turns a sound booth into a confessional and bears his soul. Vulnerability like this is a rarity. Hardly a track goes by without some reflection of a personal shortcoming. This helps prevent The Narrative from being preachy but more of a memoir not only of James Portier, but also of Sho Baraka. And it’s difficult not to be impacted and inspired by such self-disclosure.

My favorite tracks:

The Road to Humble, 1979 not only is melodic and poetic, but is a insightful journey into Sho’s development from birth (1979) to the present as an artist on Humble Beast. It is one part testimony of a sinner who was saved, one part reflection of his growth as an artist, and one part declaration of his new direction as an artist, Christian and a man.

Piano Break, 33 A.D. concludes the album with a live piano and a urgent testimony that takes us to church. It responds to Jay-Z’s No Church In the Wild, confesses personal struggles, and critiques moral relativism. The thesis of the track “He’s been good to me” appeals to the hope of Jesus Christ as the solution to resolve all of the brokenness in the world and within Sho as well.(33 A.D. is when Jesus is believed to have resurrected)

The Narrative is a musical journal entry, not only of the fictional James Portier who embodies the black experience, but also of Sho, a very well read, creative and daring artist who refuses to allow the current music industry narratives – Christian or secular – define him or what his art should be. This is a narrative that relates and connects with not only Mr. Portier or Sho but with all of us who seek to break free from the expectations and limitations people attempt to put on us. It’s genre-bending content and musicality makes it an important contribution to music and to those who seek to live with a divine sense of purpose in these complex times. That’s a story worth telling and sharing.

Review: 5 stars out of 5.

 

Tracklist:

1. Forward, 1619 (feat. Adan Bean & C. Lacy)
2. Soul, 1971 (feat. Jamie Portier)
3. Kanye, 2009 (feat. Jackie Hill Perry)
4. Love, 1959
5. Here, 2016 (feat. Lecrae)
6. 30 & Up, 1986 (feat. Courtney Orlando)
7. Profhet, 1968 (feat. Jamie Portier)
8. Maybe Both, 1865 (feat. Jamie Portier)
9. Excellent, 2017
10. Road to Humble, 1979
11. My Hood, U.S.A., 1937 (feat. Vanessa Hill)
12. Words, 2006
13. Fathers, 2004
14. Piano Break, 33 A.D.

It’s Complicated ~ Album Review: Rapper Gets Defensive About Faith

How does a hip hop artist confront the major objections that secular, Western culture levels against Christianity? Well, Da’ T.R.U.T.H. answers that question with the statement “It’s complicated” with his latest studio album. He once mused on on a previous album: “This isn’t the music you drink to/This is the music you think to”. That statement rings true in this project dealing with doubts and disputes about the Christian faith.

How ambitious is this album? Well, it addresses the problem of God and suffering, religious pluralism, judgment in the church, the accusation that Jesus was plagiarized from Egypt, Heaven and Hell. Heavy stuff, but necessary given the ubiquitous and relentless attacks against the Christian faith that have caused many to be confused and reject their faith.

Tackling all these topics is complicated by itself. But engaging youthful fans of hip hop presents an even greater challenge. This era of hip hop is not one in which ideology is explicitly taught like in the 80’s and 90’s. Trap music and bragging about “broads in Atlanta” captivates and sells millions.

To help get his point across, Da’ T.R.U.T.H. invites one of the world’s foremost defenders of the Christian faith, Dr. Ravi Zacharias, along for the journey. Dr. Zacharias, author of over 60 books, shows up in interludes offering thoughtful insights about the topics addressed throughout the project. His contributions are intellectual, and yet, because of his Indian-born, British accent, strangely musical as well. The two released a video of their interaction on Youtube.

Any hip hop album tackling such weighty subject matter in the current musical climate faces an uphill climb in finding significant reception, but this project is important precisely for that reason.

At times, the weight of the content bogs down the musicality of the album, but there are epic moments where this project ascends to heavenly heights of inspiring, thought provoking defenses of faith along with compellingly good hip-hop all at once.

Here’re a few of can’t miss tracks:

• Why So Serious? Featuring Reach Records artist, KB, this is one of the tracks that you will enjoy to listen to and think to. The title is borrowed from the famous line in the film The Dark Knight, when The Joker sarcastically posed the question “Why so serious?” before going on a murderous rampage. The Joker ultimately appealed to a rejection of absolute truth and morality as a justification of the mayhem he created. The analogy drawn in this track is compelling and troubling. Though many today dismiss the emphasis people of faith place on absolute truth and morality, Da’ T.R.U.T.H. agues that the tragic mass shootings so prevalent today offer clear examples about why it’s essential for us to clarify and discuss the reality of good and evil. The song reflects on the mass shooter, James Holmes, who dyed his hair to emulate the Joker, injured 59 people and killed 12 others in a Colorado showing of The Dark Knight Rises. From a Christian worldview, the evil and brokenness in our world can’t be separated from the rejection of a pursuit of goodness, truth and ultimately of God. Why so serious? Because if it is true that the Earth is a battleground between Good and Evil than being on the sidelines is impossible and being on the right side is really serious.

 

• Heaven: Heaven is a stirring anthem boosted by the strong, soulful vocals of Christon Gray. This track beautifully blends uplifting lyrics and powerful production. It seeks to dispel the age-old misrepresentation of Heaven as a boring, bland and drab existence. Da’ T.R.U.T.H. celebrates Heaven as the ultimate Utopia where we reunite with loved ones and no longer experience sickness and death. He challenges us to anticipate vibrant city life, where culture and art find their ultimate expression of beauty and purpose. Who wouldn’t want to go to a place where there is peaceful race relations, eradication of poverty, and enjoying the presence of God face-to-face?  “Everything upgraded … the end of all of our desires”. Heaven’s inspiring vision of the after life provides hope that good triumphs over evil and that God gets the last word. That’s a win for all of us.

• Religion: Da T.R.U.T.H. tackles another tough topic in the song simply called “Religion.” In the United States, we live in an increasingly pluralistic society where we have interactions with adherents from various religious backgrounds. Many have argued that religions are essentially the same, but Dr. Ravi Zacharias responds with a provocative statement: “All religions are superficially similar but fundamentally different.”

But how does a person of faith respond when the reports of religion in the media seem to be so negative? We see the frequent turbulence of the Jewish vs. Muslim conflict in the Middle East. We are frustrated by the frequent attacks executed by extremist, Islamic terrorist groups and the abuse of innocent Muslims from people of other religious groups. Scandals involving sexual abuse or financial corruption are just as commonplace in the church.  As a result of hearing of all these tragedies many just reject religious claims altogether. Da’ T.R.U.T.H. notes: “They say Abrahamic religions are the cause of hate and divisions”.  Without ignoring the problematic and often ugly history of the Church, Zacharias makes a thought provoking observation: “Christianity is not the same as who Christ is.” Instead of evaluating the truth of Christianity based on the actions of people that Jesus himself would condemn, Zacharias and Da’ T.R.U.T.H. urge us to examine what the claims of the faith actually are based on the person who founded the movement: namely Jesus Christ himself. In our time, this is an important song to discuss. Much of what Zacharias stated can be summed up like this:

Two other tracks that seamlessly stitch together weighty subject matter with amazing musicality is the Color Purple and The Vow. These tracks explore very personal aspects of Da’T.R.U.T.H.’s faith – which is why they work so well. Color Purple exposes the tensions within camps of the Christian faith that look upon each other with suspicion. Similar to the acrimonious political divides of the “Left vs Right” the conflicts between “Charismatic vs. Conservative” can be wrought with distrust, and disdain. The vision of not being a “red state” or “blue state” but the “Color Purple” is especially meaningful given the current political climate and election year. As the Christian worldview is increasingly marginalized in our secularized society, what unites us is becoming increasingly more important than what divides us. Having said that, it would have been nice to hear more about what ideological shifts Da’ T.R.U.T.H. made, if any, to reconcile the sometimes extremely different systems of theology the various camps have. Regardless, though, this track is very authentic, thought provoking and transparent.

The Vow, the last track on the album, is melodic, with a techno feel that is dominant in pop music in 2016. Having dealt with the major intellectual challenges and reservations against the Christian faith, The Vow deals with the heart and the biblical concept of covenantal love expressed in marriage. While initially feeling out of place, The Vow appropriately casts a vision in which the covenant of marriage is held in the high esteem of a Christian worldview. That concept is radically different than the disposable marriages we see so frequently today. Once again, ideas have consequences and the idea that the vow “til death do us part” should actually mean more than ceremony and tradition is powerful.

It’s Complicated reflects Da’ T.R.U.T.H.’s obvious burden to help young Christians fortify their faith as they go to college classrooms and consume popular culture which seems to undermine that faith at every turn. Because of that reality, this is an important project.

It’s Complicated sometimes gets a little too complicated for the average listener. For example, though many millennials have been influenced by Richard Dawkins (author of The God Delusion), far fewer actually know who the atheist apologist is, so when he’s referenced on the the album I’m not sure who will catch it. But this project does what very few have attempted: present a defense of the Christian faith featuring a seasoned hip-hop artist and a world class apologist (Dr. Ravi Zacharias) in the medium of hip-hop.

And it isn’t complicated to say it deserves a listen for that alone.