AFRICAN AMERICANS MAKING THE CASE FOR REFORMED THEOLOGY

This was the Pre-Conference Session, which attempted to make the case about the need for Reformed Theology within the African-American Church. It was lead by Rev. Anthony Carter and Rev. Ken Jones. This Session had some great insights which I will discuss below:



One of the issues addressed in this Session was the commonality that Reformed Theology has with the African-American experience. To me, this was a very interesting issue to address because it is commonly believed that both are like oil and water: they just don't mix. However, there were three things stated that disproves this notion:



(1) Both have a high view of the Bible: While one would say that Reformed Theology has more of an accurate reverence for doctrine, one would not discount that African-Americans have a respect and adoration for the words of Scripture--whether they are Reformed, Pentecostal, Methodist, etc. Even my own brother, who is an Hebrew Israelite and denies the deity of Jesus Christ, still has a respect for the Old Testament laws as they are addressed in Scripture. In addition, many of the Negro Spirituals that have come down from our history have been heavily influenced by what the Scriptures reveal about the character and work of the Sovereign God. So, from this angle, expressing Reformed teaching to the Black Church can be done if we are apt to emphasize that the teachings given are Scriptural based and not man created.



(2) Both seek to maintain historical connections: Much like African-American history is defined by our pre-slavery life, the struggles of oppression in the New World, and segregation, Reformed Theology is very proud of the heritage that has been passed down in its ranks--from the battles with Roman Catholicism to its resurgence in the modern Church. The same way that King, DuBois, Washington, Whitney, Douglass, Tubman and Truth are revered in African-American circles, Luther, Wycliffe, Calvin, Knox, M'Cheyene, Warfield, and Spurgeon are honored in Reformed Theology. But what most Blacks do not know (and equally most Whites) is that figures such as St. Augustine, Lemuel Haynes, and Phyllis Wheatley, have made strides in Reformed Theology from the black perspective. So while we need to be proud of our own cultural heritage, as African-Americans, we also need to understand that our heritage does not end here. If we are in Christ, we also have a Spiritual heritage that encompasses all the figures above and many more. Equally, we must realize that figures such as Haynes and Wheatley promoted Reformed Theology during the time of slavery. Thus, just as they made the connection between their spiritual and cultural heritage, we must follow their example and do the same.



(3) Both see truth as experiential: While African-Americans have historically been known to place truth with their experience (whether it's in a negative or positive context), Reformed Theology has been unfairly stereotyped with denying the spiritual experience in place of heavy doctrinal instruction. However, Reformed Theology is very experiential in its makeup. For instance, Reformed Theology places a heavy emphasis on the mourning of sin in one's life, the peace of Christ that comes from having Him as LORD and Savior, and the trials and comfort that comes with walking in His grace, to name a few. And while Reformed Theology always uses the Bible to define a true Godly experience, both the African-American experience and Reformed Theology takes this level very seriously in their relation with their particular culture.


Another issue that was addressed in this session was the way to "Overcome Objections". It was stated that the adherents to Reformed Theology must admit to and overcome the historical indifference to African-Americans and the socio-religious issues that African-Americans believe are the most important. To me, this is the primary need in the Reformed faith today. It was this issue that made my first few years of Seminary so hard, due to the fact that I found it difficult to develop friendships with people who understood my struggles. I was constantly around individuals who couldn't understand why I did jail ministry, saw no need for the recognition of Black History Month, or made light of the pressing needs of blacks beyond the spiritual aspect. And while I do not think these responses were shaped from a disdain of African-American culture, I do believe they were shaped from a lack of understanding my culture coupled with a comfort in their own cultural upbringing. In short, these individuals never saw a need to "leave their bubble and explore new territories". But we as African-Americans deal with things such as Politics, Civil Rights, Jail and Prison Incarcerations, and Economics in ways that other cultures do not. So, in ministering to an African-American from the Reformed perspective, all of this must be taken into account and addressed when a sermon is delivered to our people. In short, it is not enough to give doctrine but also application of that doctrine to one's life.



And feeding off this point, it was stressed that we should approach the Word of God with a sincerity for people. Our primary goal in proclaiming Reformed Theology is to see people become--as my pastor would say-- fully functioning followers of Jesus Christ. This only comes when people are redeemed, taught biblical truth consistently, and are disciplined under the directives of Holy Scripture in love. In short, the preacher's love for the people will determine how the people will accept the doctrine he proclaims. If he's cold, there will be little change. If he is loving, the people will respond. Now in no way does this mean he should water down his points to fit the people's desires, but neither should he be "hard nosed" towards his people in delivering doctrine. He should love his people and it should show in how he proclaims his messages. And, when this happens, he will see the ultimate goal start to take shape in their lives.

Finally, one of the most important points discussed in this area dealt with the need for good Reformed material from the African-American perspective. While Calvin, Warfield, Sproul, and Hodge has good material to read, their instruction is not fit to capture the black experience in its essence. This is why we, as African-Americans, need to (as Tony Carter would say) "Write! Write! Write!". We need to do this, not only for our benefit, but for the generations afterward, thus continuing the battle for Reformed racial harmony. We need to support one another in our faith by buying books like "On Being Black and Reformed", "Hesed", "The Faithful Preacher", "Free at Last", and "The Decline of African-American Theology" (which I have already placed my order for). Equally, we need to buy these books for others and get involved in material preparation to promote our Theology. For example, each minister at my church will get a copy of "On Being Black and Reformed" this Christmas from me. In addition, I am looking at possibly writing a book or articles one day in an effort to do my part in this mission as well.

So, in short, the Pre-Conference Session, "African-Americans Making the Case for Reformed Theology" was one full of great insight and conviction. Both Rev. Carter and Rev. Jones did a great job analyzing the commonalities and differences from both perspectives, as well as gave some encouraging solutions in how to bring harmony to both sides. I was blessed to receive such knowledge about the African-American and Reformed perspectives, and was more encouraged to be instructed by men who are fighting victoriously in the battle for Theological and Racial harmony.