My heart was grieved last week after the tragic events that took place in Boston for two reasons. One, was the senseless violence that led to injuries and death brought on by two young men. The second were some of the things said by Christians claiming to be prophets or prophetic voices. Once again there were so-called prophetic voices trying to explain the Boston tragedy by including God’s judgement upon a sinful nation as the ultimate reason behind it. This unfortunately happens a lot after large tragedies.
After 9/11, Hurricane Katrina, and Hurricane Sandy, there were so-called prophets speaking to God ultimately willing these events to happen as warning shots to a sinful United States of America. I call these the Modern Judgement Prophets. I call them this because they are unable to see how their take on prophecy is enslaved to Western Modernity. They also fail to acknowledge a theological stream that would debunk the God’s Judgement Theory by seeing Jesus as the greatest expression of God’s response to sin. If you want to know how God responds to sin for the most part today or better yet how God’s people are to respond to sin, just look at Jesus in the Gospels. How does He treat a sinful woman caught in adultery? How does He treat a sinful Samaritan woman who lives with her boyfriend? How does He treat a sinful man who is economically oppressing people in the role of a tax collector? How does Jesus respond to the sinful people who crucify Him?
Another group of so-called prophetic leaders and voices are what I call the For Profit Prophets. They mostly show up on Christian television stations or take over other cable channels on Sunday morning and evening. For a “Seed Offering” they will speak prosperity, happiness, healing, and promotion into your life. You can pay by cash, check, or credit card to have these prophetic voices speak into your life.
Just for fun, let me add another group, that I call Individual Warning Prophets. These are so-called prophets that sit down with you one on one and begin by saying something like this, “I happen to be a prophet and I have a word for you. I hope that you can receive this…” Then they tell you something bad that will happen in your life if you don’t make certain decisions.
I believe the people that find themselves in these three so-called prophetic groups begin as devoted Christians that mean well. They love the Lord and they desire to know and live into their spiritual gifts and calling. Many of them move into one of these three groups because of lack of a mentor, local church support and accountability, or they are under spiritual leadership that is emotionally unhealthy and immature.
I very much believe in the spiritual gift and office of prophecy and the prophet. I have been challenged, encouraged, and edified on a number of occasions by prophetic people. True prophets need the accountability of a healthy church, with sound biblical rootedness. They also need to see how the prophets of the Scriptures had training, accountability, and walked humbly with God. Prophets of the Scriptures did speak to God’s judgement, but this also included God’s call and work for justice, reconciliation, covenant relationship, mercy, and revolutionary love. Without these components, you get an army of false prophets doing harm and misrepresenting God.
I received some negative feedback for speaking against The Bible cable series on the History Channel. I have to also acknowledge that I found many like-minded Sisters and Brothers as well. My two issues were with parts of the series that didn’t seem to line up with Scripture and the way in which biblical characters were ethnically portrayed, especially Jesus. Once again, Jesus was presented as European. The series at first, seemed to make progress in comparison to other movies on the Bible in terms of providing greater ethnic diversity more in line with the Scriptures. But, then we came upon Jesus. The European and White Jesus.
I had an interesting conversation with my wife and daughters last night. My youngest daughter asked me if I was trying to make Jesus Black because I’m Black. She also said that the White Jesus is the only Jesus she has ever known and that it would be challenging to see Jesus any other way. I told my family that it is not my intention to fight for a Black Jesus, but for the authentic Jesus of the Scriptures. I fight for the real Jesus, who was a North African and Asiatic Jew. This multi-ethnic Christ, is the great reconciler and brings new life. Now of course, it is more important that Jesus is the Son of God and is God (John 1), but shouldn’t we also want to know the Son of Man as He is presented to us in Matthew 1 as well? There is no biblical evidence to prove the European Jesus that remians the mainstream Jesus. I am not anti-Anglo, I just yearn for the real Jesus. What surprises me is that there are so many Christians who don’t seem to yearn to know the real Jesus.
I believe that our ability to bring the good news of Christ into an ever-increasing multi-ethnic, multicultural, metropolitan, and global mission field is hindered by the continued promotion of the false Jesus. I have had communication with some Christian leaders that seem willing to verbally fight for the defense of the false Jesus. Others, just seem apathetic to the whole discussion. It seems that for a great number of Christians, a colorblind approach to Jesus is the best route. Why can’t the best route be biblical truth?
The best on-ramp to this route is to repent of the false Jesus and all that has come from it. The false Jesus justified slavery, Jim Crow Segregation, and the racially segregated church in the United States. The fact the 80% or more of churches in the United States are still racially segregated may be rooted in the continued promotion of the false Jesus. This is why we need more than ever, the real Jesus of the Bible, not the Jesus of a cable series on the Bible. The real Jesus is multi-ethnic, multicultural, and most importantly, the Son of God. If Jesus was walking in physical form on the earth today, He would be called a minority and a person of color. He very well might be pulled over by the police for driving around the wrong neighborhood after dark. He might be followed around the shopping mall by security. This is probably why we would rather have the false Jesus, because the real Jesus forces us to have to deal with issues of class, race, and ethnicity. The multi-ethnic Jesus’ treatment of women in the Bible causes us to have to deal with gender issues. The multi-ethnic Jesus’ treatment of the woman caught in adultery could cause us to both stand on Scripture and extend the love of God to the GBLT community for instance. The real Jesus forces the church to become a suffering, reconciling, liberating, and transforming movement all at the same time.
Maybe this is why we want the false Jesus. It’s so much easier to live in comfort.
As we move towards Good Friday and reflect on the suffering and death of Christ, I have been thinking of how the mission of the church should be aligned more with the suffering. This begins with what is at the core of a church’s theology or ecclesiology.
I recently read once again Dr. J. Kameron Carter’s book, Race: A Theological Account. These words from his book bring forth the main issues he deals with-
* The modern invention of race (especially as both a sociological and theological construct).
* Whiteness as a theological problem.
* The problem of Christianity being severed from its Jewish roots and remade into the cultural property of the West.
* Showing where Black theology falls short in dismantling Whiteness and the Western hold on Christian theology.
* The theological work of understanding dark flesh beyond the pseudo-theological gaze of Whiteness.
* The need for redirecting Christian theological discourse.
* The theological problem of our time in not simply race in general, but Whiteness in particular.
* How Christian civilization become Western civilization and vice versa.
* How Whiteness continues to reign as the inner architecture of modern theology.
*Why Christian theology must take its bearings from Christian theological languages and practices that arise from the lived Christian worlds of dark peoples in modernity and how such peoples reclaimed the language of Christianity, thus Christian theology from being a discourse of death- their death.
From all this insightful, yet deep academic language of Carter, let me provide some practical words. In the West, the model of successful church is a church of power and privilege. I am in no way against the large church. My issue is with a church mainly aligned with the pursuit of power and privilege, held captive by primarily political and corporate structures. This is not about the demographic of a church. It is possible to have a church made up of mainly highly educated and upper-middle class to upper class people and be a serving and suffering church.
A serving and suffering church is one that through it preaching and teaching, budget priorities, and ministry models is about life and community transformation. This happens when a congregation is able to read the Scriptures authentically. This is possible when we see the nation of Israel, Jesus, and the 1st century church for what it really was; a suffering, minority, and oppressed people under multiple empires of power, yet blessed and empowered through a covenant with the one and only true God.
In the West, the Church is held captive by man made kingdoms and power structures both political and economic that has caused an identity crisis and has led to a mission that presents an incomplete gospel. When this happens you get a church divided by race, ethnicity, and class. You get churches more consumed with a Christianity covered in extreme individualism and capitalism coming in the prosperity gospel and some forms of evangelicalism. Blackness and Whiteness are unbiblical, man made social constructs of the West. There would be no Blackness without the creation of the false identity of Whiteness, which is a construct of pursuing power and dominance. Blackness in turn is the servant and casualty of the identity of Whiteness. When the church dismantles Blackness and Whiteness, it is able to go beyond a church of power and victimization, to one of serving and suffering for the glory of God and the advancement of the Kingdom.
This is why we need a church that doesn’t just identify with resurrection Sunday, but also with the suffering of Good Friday. Resurrection alone can lead to a Tower of Babel Church that uses the living Jesus to rise to earthly power. The church that can also identify with the suffering and serving Jesus is one that shuns the kingdoms of this world and puts it attention on the advancing of the Kingdom of God. This type of missional church must put itself in close ministry relationship with the poor and suffering not just for outreach purposes, but for its own Christian formation.
As we head towards election day next week, my heart grieves over how the Church in the United States of America is enslaved by the ideology of the two major political parties. I know that in part of what I’m presenting will be generalizing, but this is merely to point to a real problem.
You can sort of divide the enslavement into two plantations. The conservative plantation and the progressive or liberal plantation. The evangelical and parts of the charismatic church seem to be on the conservative plantation and the mainline and parts of the charismatic church seem to be on the progressive or liberal plantation. The conservative plantation has some evangelicals announcing that we must vote next week on biblical values, but have reduced biblical values to marriage between a man and a woman and being pro-life specifically around the issue of abortion. The liberal plantation has lead to some mainliners participating in the Occupy Movement, fighting on behalf of the poor, and calling for immigration reform.
The point is, the bible presents a solid theological case for marriage being between one man and one woman (Genesis 1 and 2), God designing life before it is even formed in the womb (Jeremiah 1:4-5), and caring for the immigrant, the sick, the incarcerated, and the poor (Matthew 25). When God spoke through the Prophets in the Old Testament and Jesus spoke in the New Testament, they were not just speaking to priests. They were speaking to Kings and common citizens as well. Both the Church and the Government is held responsible.
I’m concerned that too many enslaved Christians will be going to the polls next week, with very limited biblical understanding and theology. The reason this will happen is because some pastors will tell their congregations to vote for President Barak Obama for re-election this Sunday and present a very limited theology from the political plantation to do it. Others, will tell their congregations to vote for Mitt Romney, but this will be the trick. Because Mitt Romney is a Mormon and evangelicals for years have said that this is a cult, they will tell their church members to vote on biblical values. Then they will limit those biblical values to marriage and abortion.
What should be said this Sunday by pastors are three things-
1.) Christians as citizens of the Kingdom of God first, and citizens of the United States of America second should exercise their right to vote. In my case as an African-American, there was much blood shed during the Civil Rights Movement so that I could have this opportunity.
2.) Exercising this right is very complex and not easy for the Christian. (Which is why pastors should spend time praying and not directing). All Christians should not be expected, nor will they all vote the same way. What should unify Christians is not who they vote for, but the God who leads them to the polling booth. We must go prayed up and asking the Holy Spirit to guide and direct. Bring a larger biblical narrative into the polling booth, so that you can go in as a free Christian and a free American. Pastors should not expect their members to vote the same way they will, so they should encourage on any level.
3.) Whoever ends up being the President of the United States for the next four years, know that God is still on the throne. The Kingdom of God will still stand and ultimately, the transformation of our nation and the world is about the church living into being liberated from all earthly governments, so that it can function as a holy nation and a royal priesthood.
There are parts of the bible that sound like the Republican party platform and parts the sound like the Democratic party platform. When you can move past being sold out on either platform and embrace a larger understanding of the Kingdom of God, the shackles will start to come off the church.
Checkout this recent article on Hip Hop artist Lacrae, Theology, and Race that I am included in.
I have to start by admitting that I have seen the Dark Knight Rises three times. Understanding the importance of three from a biblical and theological standpoint then, it makes sense for me to share some thoughts I have theologically about the movie. SPOILER ALERT! If you haven’t seen the movie yet, you might not want to read this. If you haven’t seen it yet, WHAT ARE YOU WAITING FOR?!? Lol!
Here are just a few thoughts in my head as I’ve been connecting the movie and the Gospel-
1.) RISING FROM THE PIT- As Bruce Wayne comes out of the prison pit, he throws a rope down so that others may be set free as well. Jesus through His death on the cross, goes into the pit on our behalf for the sins of all of humanity. Jesus goes into the grave and into hell for us. Through his death and resurrection we have the ability, through our faith in Him, to come out of the pit of our sinful lives. Jesus provides the way for our escape from a life of slow death to the abundant and eternal life.
2.) ALFRED THE BUTLER- Throughout the movie Alfred attempts to give words of wisdom and life to Bruce Wayne. To this degree, Alfred is a picture of the Holy Spirit. The Holy Spirit is a counselor, teacher, and a comforter (John 14). Are we willing to listen to and be empowered by the voice of the Holy Spirit. The Dark Knight Rises ends with Bruce Wayne living into the words of Alfred.
3.) HOPE- Batman, Bane, and Robin all speak of hope in the movie. The movie causes us to wrestle with whether hope is a tool for good and rescue or a weapon of control and manipulation. Hope is indeed a tool for good and rescue when it is coupled with faith. Our faith in Christ is also about a hope of what is to come and what can be right now. Christ in us, is the hope of glory (Colossians 1:27). No matter how dark the day, our hope and faith in Christ is our new day.
4.) CAT WOMAN: “YOU GIVEN THESE PEOPLE EVERYTHING.” BATMAN: “NOT EVERYTHING- Batman, throughout the movie showed how far he would go for the people of Gotham. As Christians we must ask ourselves how far we willing to go so that the lost would be found and the hurting would be helped. Every day of our lives is an opportunity to reach beyond self-centeredness so that lives and communities might be transformed.
5.) BRUCE WAYNE: “BATMAN CAN BE ANYONE”- God is in the business of using ordinary, everyday people of faith in order to do extraordinary works in the world.
Just a few thoughts. What are yours?
As I was on a plane last night heading home to Northern California, I happened to be reading yet another book on the Missional Church. This time I was reading Missional Renaissance by Reggie McNeal. Over the last year, I have read books by McNeal, Alan Hirsch, Alan Roxburgh, Darrell Guder, and many others. These book could read without knowing the authors and you might come to believe that they were written by the same person at times. On one hand, I have enjoyed reading these books and on the other these books have created much frustration in my heart and mind.
I have enjoyed reading these books because I’m very passionate about the church being missional. With the Church in the United States of America being so influenced by a corporate church model that tends to build its outcomes based on growth at the expense many times of depth and more holistic transformation, the missional conversation is one that is very needed. The frustration I have is that the missional church conversation is mainly a European-American conversation and to this degree is presented as if the European-American Church is the pioneer of missional ministry in the United States of America. I also have an issue with the lack of focus on issues of justice and racial righteousness that is avoided in much of the missional conversation. But, what is really troubling, is that the Black Church and the Urban Church in the United States of America is ignored as the true pioneering and Christ-centered forces behind a historic and present model of the Missional Church. Ignoring these church models makes it seem as if an emerging generation of European-American evangelicals discovered a missional approach to ministry through theologians such as Bishop Leslie Newbigin.
One of the reasons it may be difficult for the European-American Church to recognize both the Black and Urban Church is because it would then have to deal with how it historically played a role in the development of some of the injustices that plague Black and Urban communities today. One example is the issue of the White Flight from urban communities in the 1960′s and 1970′s when Black families began to integrate these predominately White communities at the time. White Flight assists in the creation of middle class and upper middle class suburbs, which in turn lay the foundation for the development of well-resourced suburban European-American mega churches. Evangelicals have to be willing to deal with this history. It was the conservative Christians that fled to escape integration while in many cases more liberal mainline churches stayed in the city and began to develop ministries of compassion, mercy, and justice.
Now, please understand that I’m in no way against large churches. And theologically, I am very evangelical. I do have an issue with large evangelical churches that help to sustain the segregated church in the United States of America by not understanding the roots of their existence. Some large churches in the suburbs are successful off of the flight and abandonment of the inner city years ago.
The Black Church has been missional since its beginning. It had not choice. The Black Church is created and evolves in the midst of a mission field, which soil produced slavery, Jim Crow segregation, and inner-city ghettoes. The Black Church was simultaneously the developer of new missionaries and the object of the White missionary, who was sometimes also the slave owner. The Black Church is forced within this mission field to not only be a worship center, but also a center of leadership development, community development, healthcare, education, and economic empowerment. These initiatives were rooted in Scriptures such as the Book of Exodus, Matthew 25, and Luke 4. The Black Church is still one of the most visible signs of the Missional Church in cities such as Chicago, Minneapolis, New York, Atlanta, Dallas, and Houston just to name a few.
It’s time to have a broader and more ethnically diverse conversation about the Missional Church. Are you ready? Then start by reading the following Missional Church writers that can broaden your theology beyond just the European-American Church perspective-
* Soong-Chan Rah
* Brenda Salter-McNeil
* John Teter
* John Perkins
* Martin Luther King Jr.
* Howard Thurman
This is just a start.
First of all I want to share my love, respect, and honor for my Brother, Dr. John Piper and the ministry God has given him in Minneapolis and beyond. I was born and raised in Minneapolis, Minnesota and served in Ministry there in various capacities for almost 20 years as a youth pastor, associate pastor, and church planter. I have seen up close the ministry fruit of Dr. Piper and Bethlehem Baptist Church in downtown Minneapolis. I know of many African-Americans who lives have been transformed by God thru that ministry. I also know of African-American pastors who have been given the opportunity of ministerial leadership and development there. I know of African-American and Christian hip hop artists whom have been mentored by Dr. Piper. Praise God for all of this. Most recently Dr. Piper has released a book on the topic of racial reconciliation called, Bloodlines: Race, Cross, and the Christian. Here are my thoughts after reading this book.
First, as one who is involved with a growing group of humble leaders speaking, preaching, writing, teaching, and advancing multi-ethnic and missional ministry, I am excited that Dr. Piper felt led by God to write this book. Someone of his stature writing on this topic will only bring it more into the forefront of the evangelical movement where he is so well respected. As an evangelical myself, I see how important this is. Within evangelicalism multi-ethnic and urban ministry and racial reconciliation, especially when led by people of color has been marginalized greatly.
Leading multi-ethnic and urban ministry is not new for Dr. Piper. He has served in this area for decades and has been preaching on this topic from his pulpit for the last ten years. What is new is Dr. Piper bringing his passion, personal stories, and theology around racial reconciliation onto his national and global ministry platform thru the writing of Bloodlines. I have spoken at many conference on reconciliation and multi-ethnic ministry across the evangelical spectrum and have never known Dr. Piper to attend or speak at one of these conferences. I’m not aware of a book prior to Bloodlines where Dr. Piper has made racial reconciliation the central issue. I don’t believe this is criticism, but truth.
Because I’m from Minneapolis, I’ve known of many times when race was a major issue in the city. I’ve been a part of many of the discussions and initiatives to bring about racial reconciliation in Minneapolis, I don’t remember Dr. Piper being involved in these discussions or initiatives. This is why thru facebook and twitter, I welcomed Dr. Piper into the discussion of racial reconciliation and multi-ethnic ministry. This was not a “shot” but a welcoming praise. When I was in Minneapolis I worked very hard to meet with and partner with Dr. Piper. I met with many of his associates to try to make this happen. I know Dr. Piper is very busy and has a number of people trying to meet with him, so I get why our partnering never happened. I am thankful though that before I left Minneapolis to serve as a Superintendent within the Evangelical Covenant Church, Dr. Piper came to visit the Sanctuary Covenant Church where I served. Okay, really to the book now-
I like the way the book begins, but not so much how it ends. I love that Dr. Piper shares his personal story. I love that he shows biblically that Jesus took on ethnocentrism as He walked the earth in human form. I love that he goes into great depth to show that race is not biblical and racism is a sin. The book shows his commitment to racial reconciliation within the church he leads in Minneapolis. His commitment is shown, though he doesn’t share in great detail in the book, thru the multi-ethnic staff he has built with his church board over the years. He shares that he has struggled in living this out in the community where he lives, which happens to surround the church he leads. I am moved by knowing more of his personal story. It’s why I wish I could have gotten to know him more personally when I lived in Minneapolis. I praise God for his commitment to urban ministry.
The second half of the book is the problem that I have. Dr. Piper presents Calvinism as the theological framework for living into racial reconciliation biblically. I must respectfully disagree with him. He states in the book that Jesus deals with ethnocentrism, but then presents a theology rooted in Eurocentric ethnocentrism as the solution. In Dr. Piper’s commitment to racial reconciliation he can’t just have great love for theologies developed by European men. By presenting Calvinism this way, he actually goes against what he is writing about. Structural racism exists in the church in the United States because theology is dominated by White theology. Just because some African-Americans are sold on Reformed theology and seem to have no regard for theologies developed by Africans and African-Americans doesn’t mean its the best frame work for reconciliation. This is actually assimilation, not reconciliation. What makes the Evangelical Covenant Church strong is that White leaders are allowing the theologies and ministry practices of so-called minorities to come into this Swedish immigrant denomination historically and give it the second wind of becoming a Christ-centered and multi-ethnic movement. The key is that these theologies and practices not compromise the evangelical foundation of the movement.
Piper also only offers politically conservative and Republican solutions to dealing with structural racism. He only offers school choice and welfare reform as solutions. These are political solutions not biblical ones. Matthew 25, John 4, Matthew 9, the Book of Leviticus, the Book of Exodus, and the Book of Nehemiah are better frameworks for dealing with structural racism. Still, I believe it is good that Dr. Piper has written this book and I hope to both have healthy conversations with him and hope to see him speaking and writing even more on this important topic for kingdom advancement in an ever-increasing multi-ethnic and multicultural world.
Last week I had the honor of speaking on main stage at the Ichthus Music Festival. I spoke right after a very powerful performance by Holy Hip Hop artist LaCrae. Earlier that day I was on a panel with LaCrae, Trip Lee, and Pro speaking on the influence of Hip Hop and Urban Culture on all of youth culture today. These artists are all apart of Reach Records. Some of you may remember a post I did not long ago on the “Odd Marriage Between Holy Hip Hop and Calvinism.”
In this post I shared my concerns about Holy Hip Hop being dominated by Calvinist theology without the balance of Reconciliation theology, Liberation theology, and Black theology rooted in the history of the Black Church. My point was not to say that Calvinism has no place in Holy Hip Hop, but to say that Calvinism alone makes Holy Hip Hop no Hip Hop at all and limits its ability to be a true transformational and evangelistic force in urban America and beyond.
First let me make one more point about my concerns on a Holy Hip Hop movement dominated by Calvinism. Calvinist theologians and pastors have not fully dealt with a theology that has ties historically to the economic structure of capitalism, the replacement theology connected to colonialism, and the unbiblical development of the race structure and imagination dealt with by theologians such as Willie James Jennings (The Christian Imagination) and J. Kameron Carter (Race: A Theological Account). What this means is that historically, Calvinism has had moments when it was not on the side of the liberation of African-Americans, especially during slavery and Jim Crow segregation. This does not mean that there weren’t some Calvinists that would have been against slavery or on the side of the Civil Rights Movement. We can say though, that evangelicals must own a sketchy history at best around issues of race. We’ve truly come a long way, but we haven’t yet arrived as a truly reconciled people. This is why the Reconciliation theology of Tom Skinner, John Perkins, Howard Thurman, Martin Luther King Jr., Brenda Salter-McNeil, and Curtiss DeYoung is needed within the Holy Hip Hop Movement.
With all that said, I need to give much love to the Ministry of Reach Records. I especially need to show much love to LaCrae. As I sat on the panel of with the artists of Reach Records and witnessed the ministry of LaCrae on stage, I was moved by his gifts, character, and theological depth. I’m also honored that these artists have so much respect for me and my contributions to the Holy Hip Hop Movement. My last post on this subject was in no way meant to dishonor these artists. My heart is to serve as a Hip Hop theologian and to see this movement have a significant Kingdom impact in Urban America and beyond. I pray for LaCrae and the ministry of Reach Records that God would bless them in a mighty way.
I introduce Post-Black Theology around the thesis that, there are theologies and ministry practices coming out of the Black Church in the United States of America that can be a gift from God to the whole body of Christ.
In an ever-increasing multi-ethnic and multicultural reality, the church in the United States of America is in decline and in crisis. Part of this crisis situation is that the church in the US is in captivity to modernity, a Eurocentric theology presented as normative theology, and the social construct of race.
A few years ago, I heard a European-American, evangelical denominational leader state that African-American ministers were the best positioned to lead evangelical, multi-ethnic, and missional churches. It was this statement that led to the explosion of the Post-Black theology within me. It is important for me to state that a Post-Black theology doesn’t call for the ending of the Black Church or Black Theology. It actually gives honor to the Black Church and Black Theology. It takes them out of the second-class citizenship and the marginalization that both the evangelical and mainline church traditions has placed upon them. I am a product of the Black Church and Black Theology. I even owe my ability to serve as a regional superintendent of a evangelical denomination to how God development me within the Black Church.
Post-Black Theology is a powerful, Spirit-led force for the development of Christ-centered, multi-ethnic, and missional ministry. One of the reasons for this is that successful African-American leaders have to learn to be bi-cultural and multi-ethnic in their thinking and social navigating. I know how to lead, communicate, and relate in various ethnic and racial circles. This makes me a Post-Black leader, but it does not dimmish my African-American identity. In other words, you don’t have to sellout to be a Post-Black leader, pastor, or theologian.
There are three theological streams which fuel Post-Black theology. One is Black Liberation Theology. This theological stream is focused on seeing the biblical mandates for addressing racism, oppression, and injustice. This stream also is about understanding that as Jesus walked the earth, liberation was a major act of His Kingdom proclaiming and performing mission. The words of Jesus in Luke 4 and Matthew 25 are helpful in understanding this stream. Jesus identifies with the poor, marginalized, and oppressed. You can’t separate salvation from liberation and justice. One pioneer of this stream is Dr. James Cone.
Another stream is Reconciliation Theology. This is about connecting the reconciling of people groups at odds with the significance of being reconciled to God thru Jesus Christ. In Jesus Christ there is liberation, transformation, and a greater understanding of new life when enemies or those separated become brothers and sisters. Dr. John Perkins, one of the pioneers of this stream, developed the “3R’s”, of reconciliation, relocation, and redistribution. This triune strategy is about an incarnational and community development approach to evangelism and outreach.
The third stream is Missional Theology or a missional ecclesiology. This stream, though not introduced by African-American theologians and practitioners, is in need of African-American and other ethnic voices in order to truly have an impact in the present multi-ethnic and multicultural reality. Pastor Phil Jackson and myself attempted this in our book, The Hip Hop Church. Dr. Dan Hodges does this as well in his book, The Soul of Hip Hop. To me, an authentic Missional Theology is about theology, ministry models, and leadership development which equips the church to engage todays cultural realities for Kingdom advancement.
These are the three theological streams that I present to make up the development of a Post-Black Theology. From time to time I will offer more on this emerging theology.