Speak out for those who cannot speak,
for the rights of all the destitute.
Speak out, judge righteously,
defend the rights of the poor and needy (Pro 31:8-9, NRSV).
Anti-racism seems to be the barometer for what it means to be Christian in America. In African American theology (which is not opposed to, contradictory to, or antithetical to Western Christian theology or American theology), freedom or liberation, and reconciliation have always been two major themes of Christianity.1 And we see those themes presiding in black history- in the Civil Rights era and black power movements- which are the origins of that theology. Blacks, in history, have read the Bible from a liberation perspective when seeking freedom from oppression and discrimination, and full equal rights as citizens in the country in which they live. They saw the gospel of Christ as a means to equality, equity, and solidarity, a means to restore their human dignity and worth, and as a mirror whereby they might identify with a black Christ and black God who are acquainted with their suffering and seek to release them from cultural captivity, and restore them to a holistic participatory and flourishing place in society.
Today, I watched a video of Rep. John Lewis speaking at the March on Washington. I have never heard of him before today, when I heard of his passing. How unfortunate to have not known about him until now. It makes me wonder, ‘who are other prominent figures that are fighting (or have fought) for the freedom of African Americans in our nation to create a society based on justice, equality, and solidarity?’
Everything Rep. John Lewis said all those years ago during the Civil Rights era still ring true today, and maybe even more so. I found his speech empowering because it helps one to see where black theology comes from.
If we listen carefully to Rep. John Lewis’s speech, we will hear the themes of freedom and reconciliation that are found in black history, religion, identity, experience (e.g., racism, unjust laws, poverty, homelessness, police brutality, and unjust justice system) reason, culture, and truth found in the Scriptures. All of those things, and more, are sources for black theology and are highlighted within the two themes; which, if fully understood, reflects true Christianity. For the Gospel of Jesus is good news to the poor (African Americans identify with the poor), who throughout American history, have often been denied freedom to pursue their dreams, and have had barriers put in place to impede their prosperity in life (Luke 4:18-19).
One cannot read the Bible without discerning that God is a God of justice, is for peaceful, non-violent resistance, is a harbinger of good news to the poor and the marginalized, a healer of the sick, a restorer of those who have been denied their rights and have been segregated, and a teacher of equality, solidarity, and compassionate love for all people (who are God’s image bearers). For African American Christians, Christianity is not an oppressive religion that devalues some while valuing others. Christianity is a way of life that seeks to do what is fair and just for those who are treated unfairly and unjustly. Is that not the way of life that the Scriptures teach us to live?
But oftentimes, black theology is viewed by others as an alternative theology. And in Western academia, we rarely, if ever, read contributions by black scholars and theologians. And if we do, they may not be taken as seriously as other Western theologians. To be anti-racist- we must seek out, listen to, and read black scholars and theologians, listen to their sermons, hear their stories, study their theological work in seminaries, stand with them in the fight for justice, march with African Americans in protest, use our voting rights to vote for those who are for black empowerment and liberation, support justice and policing reforms, as well as, reforms in black economic growth, education attainment and advancement, equitable and just medical care, fair housing, meaningful and gainful employment, and support and assist in reforms in all those other arenas in life whereby African Americans may be disproportionately disadvantaged or marginalized due to individual, corporate, or systemic racism. And by doing those things, we will be imitators of Christ.
What will it cost us to be imitators of Christ?
Author: Rev. Karen Jenkins
1For more on the origins and sources of African American Theology read Frederick L. Ware, African American Theology: An Introduction (Louisville, Kentucky: Westminster John Knox, 2016). You may purchase book here: https://www.amazon.com/African-American-Theology-Frederick-Ware/dp/0664239501
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