What Does it Mean to be Christian in America?

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

A Jesus Like Us: A Black Perspective

Image retrieved from: https://www.pinterest.com/livingroyally/

Isaiah 52:2-3, NRSV

For he grew up before him like a young plant,
    and like a root out of dry ground;
he had no form or majesty that we should look at him,
    nothing in his appearance that we should desire him.
³ He was despised and rejected by others;
    a man of suffering and acquainted with infirmity;
and as one from whom others hide their faces
    he was despised, and we held him of no account.

How might one’s ethnic origin influence her understanding of Jesus?

Many Christian African Americans in our nation identify with Jesus because of his minority status. Jesus was a minority in many aspects. He was a minority not only because of his ethnicity and culture within the predominant Roman empire, but he was also a minority because of his religious beliefs that were often considered to be antithetical to Judaism by many of the religious elite (Luke 6:7; Matt 9:34). Jesus was also a minority within his own community because of the place where he grew up (John 1:46). Because of his minority status that was compounded by his hardships (Luke 9:58), marginalization (Luke 4:29), and trauma that he experienced (John 19:1-6; Luke 22:44, 63-65; 23:10-11, 36), many blacks have found in Jesus someone who is like them, with them, and for them.

What have you found in Jesus? What aspects of the life and person of Jesus do you resonate with?

In global theologies, each culture may interpret the Scriptures through its own communal biblical worldview. And that is part of the beauty of God’s wonderful design for humanity. God has given each person his or her own set of eyes to see the world through. By understanding theology through a lens unfamiliar to us, we may discover the multi-faceted dimensions of God’s glory in Jesus and his work in each culture and each person, and our own individual theology may broaden. But not only might it broaden our theology, it may open dynamic dialogue between people groups that would otherwise remain segregated from one another. Furthermore, we may learn more about ourselves, God, and those we participate in conversation with.  For white Christians in America, that may mean that they would have a better understanding of a black theology that finds camaraderie and cohesion with the suffering Messiah who is also a liberating Messiah who lifts up those who have been cast down (1 Sam 2:8).

Where might such an understanding of lead us?

Jesus offers hope to people of color whose lives reflect that of Jesus’. Unlike most of us who are limited in what we can do in fighting the powers that be, Jesus transcends those powers of darkness, rises above the oppression, rejection, and discrimination of his person-hood and self-worth, and prevails. He prevails by walking in newness of life and offering that same new life to those of us who will be courageous enough to follow him despite opposition, hatred, and violence.  We are in search of a realm that extends liberation, is formed by Jesus, and that is regulated by justice, mercy, and peace for all her citizens.

Let us seek that place and enter in.

And let us understand that while we are called to live in harmonious relationships with one another, we do not do so at the detriment of our unique perspectives. For it is our unique perspectives that help each person to see more clearly the person of Jesus and his mission, and God’s complete vision for the world.

Written by Rev. Karen Jenkins