A Freedom That Can’t Be Stolen

Imagine being a slave, and on this particular day, Union Army Major General Gordon Granger forced your master to set you free immediately! You and your master may have heard about the Emancipation Proclamation two years earlier, but it didn’t free you.

Gaining physical freedom is one thing. But how did formerly enslaved people gain emotional freedom while avoiding the heavy chains of emotional slavery due to the incredible injustice of their past and present reality? What possible relationship could or would they have with their former master?

What about you? As many are focused on celebrating Juneteenth and freedom, are you still in emotional chains due to injustice? How do you go on functioning while injustice continues? Black people are still being shot. Churches and schools are targets for mass murders.

Maybe you’re not in physical chains, but are you emotionally enslaved?

Want your freedom? When thinking of slavery, Grandma Shuler, my dad’s mom, always comes to mind. She was born in 1879 in South Carolina where an unofficial slavery still existed! This eighty-five-year-old’s smile and lack of bitterness profoundly impacted me when I was ten years old.

I considered becoming a Black Panther because the Ku Klux Klan ran from them. It was difficult for Blacks to be anything other than sharecroppers (a new kind of slavery) immediately after slavery was abolished. Grandma and Grandpa and their adult children lived on the same land where their parents had been enslaved. Their house’s foundation was a slave shack with an outhouse. This was 1964!

My dad has some of Grandma’s genes. He and many Black men like him had a quiet dignity no matter how badly they were treated in the ’50s, ’60s, and ’70s. They didn’t fight back or curse at their oppressors. Injustice couldn’t break their spirits.

But how do you reconcile Ahmaud Arbery, Breonna Taylor, George Floyd, and the recent shootings at the school in Uvalde, TX, and the grocery store in Buffalo, NY?

Initially, I felt that part of me died when I heard about the struggle and murders of Ahmaud Arbery and George Floyd. Certainly, I wasn’t free emotionally. Ironically, God spoke to me through a radio interview with two White humbled co-hosts who had done their homework. They got me talking about these murders. Surprisingly, it was therapeutic. I didn’t realize I needed to talk about it instead of keeping it inside. Many Black men don’t process it externally, which is slowly killing them.

How should we handle injustice when peaceful efforts require more discipline than giving in to our emotions? History shows us there is power in “radical love and forgiveness.” When Dylann Roof murdered nine members of Emmanuel African Methodist Episcopal Church in Charleston, S.C., during a prayer meeting in June 2015, many surviving friends and family shocked the nation when they chose to forgive. Emmanuel AME is one of the oldest Black congregations in the South and has a long history of anti-slavery activism, civil rights protests, and ongoing political engagement. Even the late pastor Clementa Pinckney, one of the victims shot that day, was a state senator who pushed for police to wear body cameras. So why forgive? Chris Singleton, who lost his mother in the attack, told USA Today, “After seeing what happened and the reason why it happened, and after seeing how people could forgive, I truly hope that people will see that it wasn’t just us saying words,” Singleton says. “I know, for a fact, that it was something greater than us, using us to bring our city together.”

When we don’t forgive, we put ourselves in emotional slavery. Our unforgiveness subconsciously permeates every relationship – and I’ve found that relationships are the key to healing racial divides. A freedom that can never be stolen is not about how people treat me. It’s all about how I choose to respond to it. In my latest book, Life-Changing, Cross-Cultural Friendships, which I co-wrote with Gary Chapman, author The 5 Love Languages, we talk in depth about our journey of an authentic friendship through some of the most racially divisive times in history and provide a roadmap for others to do the same.

Dr. Martin Luther King, Jr. once said, “We must develop and maintain the capacity to

forgive. He who is devoid of the power to forgive is devoid of the power to love. There is

some good in the worst of us and some evil in the best of us. When we discover this,

we are less prone to hate our enemies.”

My grandma couldn’t force White people or anyone else to give her justice, equality, or simply human courtesy, yet she continued to smile. Grandma was not weak. When she spoke, people moved. This barely five-foot-tall woman lived with her six-foot two-inch husband, raised seven children, and could still shoot her rifle with accuracy well into her eighties. She couldn’t go to the hospital to give birth. She and Grandpa lived off the land to survive and fed their children without a formal education. Imagine all that she saw, being born in 1879 and living until 1971. Her freedom was not dependent on White people giving her their version of justice. She treated all people with respect. She said, “As I’m treating others with respect, even some mean White people, I’m loving God and respecting myself.”

And, of course, Grandma smiled.

 

 

About the. Author

Clarence Shuler is the President/CEO of BLR: Building Lasting Relationships. He’s authored ten books. He and Dr. Gary Chapman speak together at The 5 Love Languages, Date Night, and Life-Changing Cross-Cultural Friendship events. For more information, visit www.clarenceshuler.com.

 

Pots and Kettles

Something I’ve always struggled with while studying the bible is the relationship between the Old Testament and New Testament. The New Testament holds a special place for most Christians because it contains the records of Christ’s life. As we strive to become more like Christ, it is easy to focus exclusively on this series of books while neglecting the wisdom and historical context provided by the Old Testament. On the other hand, I’ve witnessed people strip that same historical context from this part of the bible for personal and political gain. So I decided to try and develop a better understanding of what this collection of books is trying to say for myself. 

One of the aspects of the Old Testament that often goes overlooked are the books of  prophecy (Isaiah through Malachi). Compared to some of the more popular Old Testament books, these stories tend to be less self-contained and also require some outside knowledge of the context in which they were written to make much sense. One historical event in particular sticks out in these books, the Babylonian captivity. 

The comparison between America and Babylon has been made to the point of meaninglessness, instead, I want to focus on Israel’s role in this story. First though, it would help to establish a definition for what the Babylonian captivity was and its relevance to biblical history. In 586 BC, King Nebuchadnezzer of Babylon invaded Jerusalem and destroyed the Jewish temple. After the city fell, he enslaved large swaths of the population and forced them to migrate to Babylon. This exile contains the stories of Daniel and Shadrach, Meshach, and Abendego. However, leading up to this point, God sent many prophets to warn Israel of its fate. The biggest warning, perhaps, was the fall of Israel’s northern kingdom to the Babylonians nearly a decade earlier. In fact, the prophet Jeremiah tried to warn Jerusalem that they would meet the same fate as their northern counterpart if they didn’t attempt to make a change. Sure enough, this fate came to pass and it irrevocably changed Jewish culture and religion as a result. 

But I want to focus on how things got to this point. How could a God that claims to love his adherents also allow them to be enslaved, conquered, and killed. The answer lies in the nature of covenants. One of the oldest and most important covenants in the Bible is between God and Abraham. It provides the cultural narrative of the Jewish faith, that God promised to protect and guide the descendants of Abraham so long as they remained loyal to him alone. Pretty simple, but the region where Jerusalem is located has always been a hotly contested area of land. All around Israel, powerful cities increased their strength beneath the banners of false gods and idols. Over the course of centuries, Israel declined in prominence from the golden age of King David as places like Babylon, Persia, and Egypt began to thrive. Instead of remaining faithful to the invisible promises of God, Israel forsook it’s covenant in order to gain a fraction of the wealth and influence seen sprouting up in the neighboring nations. 

Ultimately, it is this betrayal that caused the downfall of Jerusalem. A promise takes two sides to uphold and God showed the people of Jerusalem grace by giving them an example of what awaited them in the future. Isaiah 2:6-9 follows the prophet Isaiah as he tries to convince the people of Jerusalem to return to God’s covenant. His diagnosis is very clear. Israelites abandoned God in favor of sorcery, sexual ritualism, and idolatry. Despite the warnings from the prophet and the destruction of the Northern Kingdom, Israel persisted until their eventual destruction and captivity. But why? What force could be so powerful that it would prevent an entire nation that had been blessed beyond desire in the past to forsake their faith? 

At the heart of the problem is pride. Isaiah 2:6-9 illustrates the relationship that Israel had with these idols. They were works of art on some level, seemingly erected by patrons in order to display not just their piety but also their wealth. They literally erect works made from their own labor and worshiped them as if they are gods. In return, these idols made them prosperous. Eased political tensions within the region came about as a result of this cultural cross-pollination which facilitated trade which, in turn, made Jerusalem very wealthy. Gold and silver were seemingly endless in those days. In their quest to elevate their nation and by extension themselves, Israel broke their covenant with God thus removing his blessing and making them vulnerable to Babylonian invasion. 

My first impulse when researching this topic was to point my finger at the world around me and externalize the accusations leveled against Israel onto American culture or the modern church, but that misses the point entirely. Culturally, we have an idea of Babylon as greedy, vain, sexually immoral, and paganistic. On closer inspection, however, Israel was just as guilty of all of these things if not more. What is the point of judging Babylon when they were ignorant of God’s power entirely. In much the same way that Israel bore witness to the full power of God in its history and chose to forsake that in favor of idols; there are certainly places in my life where my faith fails despite the overwhelming blessings God has given me in the past. There are certainly places in my life where I put myself on a pedestal so the admiration of others drowns out the guilt I feel. Instead of trying to deny that those parts of me exist, perhaps it’s better to recognize the areas in my life where I put myself before Christ and address them. This might not be everyone’s story, but if you think you’re too holy, well-respected, or ecclesiastic enough to never struggle with pride then I have a trophy to sell you to commemorate your spiritual enlightenment.

Criminal justice algorithms: Being race-neutral doesn’t mean race-blind

An algorithm is the centerpiece of one criminal justice reform program, but should it be race-blind? the_burtons/Moment via Getty Images
Duncan Purves, University of Florida and Jeremy Davis, University of Florida

Justice is supposed to be “blind.” But is race blindness always the best way to achieve racial equality? An algorithm to predict recidivism among prison populations is underscoring that debate.

The risk-assessment tool is a centerpiece of the First Step Act, which Congress passed in 2018 with significant bipartisan support, and is meant to shorten some criminal sentences and improve conditions in prisons. Among other changes, it rewards federal inmates with early release if they participate in programs designed to reduce their risk of re-offending. Potential candidates eligible for early release are identified using the Prisoner Assessment Tool Targeting Estimated Risk and Needs, called PATTERN, which estimates an inmate’s risk of committing a crime upon release.

Proponents celebrated the First Step Act as a step toward criminal justice reform that provides a clear path to reducing the prison population of low-risk nonviolent offenders while preserving public safety.

But a review of the PATTERN system published by the Department of Justice in December 2021 found that PATTERN overpredicts recidivism among minority inmates by between 2% and 8% compared with white inmates. Critics fear that PATTERN is reinforcing racial biases that have long plagued the U.S. prison system.

As ethicists who research the use of algorithms in the criminal justice system, we spend lots of time thinking about how to avoid replicating racial bias with new technologies. We seek to understand whether systems like PATTERN can be made racially equitable while continuing to serve the function for which they were designed: to reduce prison populations while maintaining public safety.

Making PATTERN equally accurate for all inmates might require the algorithm to take inmates’ race into account, which can seem counterintuitive. In other words, achieving fair outcomes across racial groups might require focusing more on race, not less: a seeming paradox that plays out in many discussions of fairness and racial justice.

How PATTERN works

The PATTERN algorithm scores individuals according to a range of variables that have been shown to predict recidivism. These factors include criminal history, education level, disciplinary incidents while incarcerated, and whether they have completed any programs aimed at reducing recidivism, among others. The algorithm predicts both general and violent recidivism, and does not take an inmate’s race into account when producing risk scores.

Based on this score, individuals are deemed high-, medium- or low-risk. Only those falling into the last category are eligible for early release.

A woman in a white suit looks up at a man in a suit with his back to the camera.
Then-President Donald Trump listens as Alice Marie Johnson, who was incarcerated for 21 years, speaks at the 2019 Prison Reform Summit and First Step Act Celebration at the White House. AP Photo/Susan Walsh

The DOJ’s latest review, which compares PATTERN predictions with actual outcomes of former inmates, shows that the algorithm’s errors tended to disadvantage nonwhite inmates.

In comparison with white inmates, PATTERN overpredicted general recidivism among Black male inmates by between 2% and 3%. According to the DOJ report, this number rose to 6% to 7% for Black women, relative to white women. PATTERN overpredicted recidivism in Hispanic individuals by 2% to 6% in comparison with white inmates, and overpredicted recidivism among Asian men by 7% to 8% in comparison with white inmates.

These disparate results will likely strike many people as unfair, with the potential to reinforce existing racial disparities in the criminal justice system. For example, Black Americans are already incarcerated at almost five times the rate of white Americans.

At the same time that the algorithm overpredicted recidivism for some racial groups, it underpredicted for others.

Native American men’s general recidivism was underpredicted by 12% to 15% in relation to white inmates, with a 2% underprediction for violent recidivism. Violent recidivism was underpredicted by 4% to 5% for Black men and 1% to 2% for Black women.

Reducing bias by including race

It is tempting to conclude that the Department of Justice should abandon the system altogether. However, computer and data scientists have developed an array of tools over the past decade designed to address concerns about algorithmic unfairness. So it is worth asking whether PATTERN’s inequalities can be remedied.

One option is to apply “debiasing techniques” of the sort described in recent work by criminal justice experts Jennifer Skeem and Christopher Lowenkamp. As computer scientists and legal scholars have observed, the predictive value of a piece of information about a person might vary depending on their other characteristics. For example, suppose that having stable housing tends to reduce the risk that a former inmate will commit another crime, but that the relationship between housing and not re-offending is stronger for white inmates than Black inmates. An algorithm could take this into account for higher accuracy.

But taking this difference into account would require that designers include each inmate’s race in the algorithm, which raises legal concerns. Treating individuals differently on the basis of race in legal decision-making risks violating the 14th Amendment of the Constitution, which guarantees equal protection under the law.

Several legal scholars, including Deborah Hellman, have recently argued that this legal concern is overstated. For example, the law permits using racial classifications to describe criminal suspects and to gather demographic data on the census.

Other uses of racial classifications are more problematic. For example, racial profiling and affirmative action programs continue to be contested in court. But Hellman argues that designing algorithms that are sensitive to the way that information’s predictive value varies across racial lines is more akin to using race in suspect descriptions and the census.

In part, this is because race-sensitive algorithms, unlike racial profiling, do not rely on statistical generalizations about the prevalence of a feature, like the rate of re-offending, within a racial group. Rather, she proposes making statistical generalizations about the reliability of the algorithm’s information for members of a racial group and adjusting appropriately.

But there are also several ethical concerns to consider. Incorporating race might constitute unfair treatment. It might fail to treat inmates as individuals, since it relies upon statistical facts about the racial group to which they are assigned. And it might put some inmates in a worse position than others to earn early-release credits, merely because of their race.

Key difference

Despite these concerns, we argue there are good ethical reasons to incorporate race into the algorithm.

First, by incorporating race, the algorithm could be more accurate across all racial groups. This might allow the federal prison system to grant early release to more inmates who pose a low risk of recidivism while keeping high-risk inmates behind bars. This will promote justice without sacrificing public safety – what proponents of criminal justice reform want.

Furthermore, changing the algorithm to include race can improve outcomes for Black inmates without making things worse for white inmates. This is because earning credits toward early release from prison is not a zero-sum game; one person’s eligibility for the early release program does not affect anyone else’s. This is very different from programs like affirmative action in hiring or education. In these cases, positions are limited, so making things better for one group necessarily makes things worse for the other group.

As PATTERN illustrates, racial equality is not necessarily promoted by taking race out of the equation – at least not when all participants stand to benefit.

[Like what you’ve read? Want more? Sign up for The Conversation’s daily newsletter.]The Conversation

Duncan Purves, Associate Professor of Philosophy, University of Florida and Jeremy Davis, Postdoctoral Associate, University of Florida

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Healing the Divide: An Interview with Derwin Gray

Healing the Divide: An Interview with Derwin Gray

Dr. Derwin Gray is a scholar and pastor who is committed to helping heal the racial divide in the Church. His experiences as a black man, former NFL player, minister, and community leader have positioned him to bring together people across lines of difference. He pastors an intentionally multiethnic church, which he believes represents the Church of Jesus Christ described in Scripture. UrbanFaith sat down with him to talk about his new book How to Heal Our Racial Divide: What the Bible Says and the first Christians knew about racial reconciliation. The interview is above and more information on the book is below.

In his forthcoming book, Dr. Derwin L. Gray walks us through Scripture, showing us the heart of God for racial reconciliation. This book unpacks what it means to live a multiethnic life in light of the gospel.

Derwin L. Gray is the founding and lead pastor of Transformation Church (TC), one of the fastest growing churches in America. TC is a multiethnic, multigenerational, mission-shaped community near Charlotte, NC. Pastor Derwin and his wife, Vicki, have been married since 1992 and have two children: daughter, Presley, and son, Jeremiah. He is the author of Hero: Unleashing God’s Power in a Man’s Heart (2010), Limitless Life: You Are More Than Your Past When God Holds Your Future, (2013), The High-Definition Leader (2015), and The Good Life: What Jesus Teaches About Finding True Happiness (2020).

Honoring God And Sharing Your Gift: Wisdom from Otis Kemp

Honoring God And Sharing Your Gift: Wisdom from Otis Kemp

UrbanFaith had the opportunity to sit down with artist Otis Kemp to talk about how he is able honor God while sharing His musical gifts. His hit single “The Reason” has gone viral and his music is being played all across the Southern United States. But his impact on his community and his journey to success have been anything but overnight. Otis Kemp shared a few key nuggets of authentic wisdom for people trying to be a blessing while being blessed.

Our Gifts Should Honor God

You want to share your gift. You want to share the message that God has given you. The music that I represent is life music. I don’t look at a particular genre, like gospel or anything, because anybody can say they are gospel and live like whatever. I believe life music is a testimony of who you are. When you when you see me, you should see some residue or some characteristics of the one Savior.

What Inspires You to Share Your Gift

I mean, to be honest [The Reason] was a song God gave me a couple of years ago, and it was at a dark time in my life. I began to prophesy over my life. I began to declare things that I was taught [since I was] a little boy. The God that my father taught me about [is why I live the way I do] even though at the time I didn’t understand what he was instilling in me. I’m a preacher’s kid and my family prayed.

You know, the Bible says you train up a child in the way they should go, and when they get older, they won’t depart from it. That is a true scripture. I’m evidence of that. I wanted to share with people when I say the God of Abraham, Isaac, Jacob, and Jabez [in my song] I’m talking the one and only true God. I’m talking about the God that you can actually talk to that you can have a relationship with. This ain’t no fake. It’s a real thing that he saved me. Like, I come from the streets. I’m from Miami, Florida, it’s rough. And down here, only the strong survive. God snatched me out of the darkness, snatched me out of the enemy’s camp, and brought me to his side.

 

How Can You Use Your Gift to Bless Others?

I would say the first thing that they should do is build a relationship with the Most High. I know it sounds cliche, but it’s not. I’m a living testimony. I got kicked out of every school in Miami and South Florida. And now I own three private schools within two and a half years. [It doesn’t] take 30 years; God judges you and he positions you by your heart. If your heart posture is correct, whatever passion you have, he will lead and guide you into all truth. The word of God is true.

If you want success, the only success you will have is with the Lord and in His Kingdom. Anything else is going to tear you down, going to destroy you, going to suck you dry. You become successful when it’s benefiting other people. Everything you do [with your gifts] should benefit someone else. That’s how you know it is from the Most High God. Jesus never did anything for Himself. Everything He did was for someone else. Now [He has] the highest name in the heavens, on earth, and under the earth. When you begin to lay down your life for the kingdom, your desires, your passion, or whatever it is, you can find out what God has already planned out for you. When you follow with Him you will have success. It’s just going to come with obedience.

 

Holiness: An Interview with Jackie Hill Perry

Holiness: An Interview with Jackie Hill Perry

Jackie Hill Perry is one of the most sought after speakers and poets in the country. Her passion for God and using her pen to serve Him led her to write her most recent book: Holier Than Thou: How God’s Holiness Helps Us Trust Him. UrbanFaith sat down to discuss the new book with her. The interview has been edited for clarity. More information on the book is below.

 

If God is holy, then He can’t sin. If God can’t sin, then He can’t sin against you. If He can’t sin against you, shouldn’t that make Him the most trustworthy being there is?

Bestselling author Jackie Hill Perry, in her much-anticipated follow-up to Gay Girl, Good God, helps us find the reason we don’t trust God—we misunderstand His holiness.

In Holier Than Thou, Jackie walks us through Scripture, shaking the dust off of “holy” as we’ve come to know it and revealing it for what it really is: good news. In these pages, we will see that God is not like us. He is different. He is holy. And that’s exactly what makes Him trustworthy. As it turns out, God being “holier than thou” is actually the best news in the world, and it’s the key to trusting Him.