“There’s no way I can support this man now.”
“I disagree with his decision, but not enough to make me vote for the alternative.”
“Obama is too calculating to have made this view known apart from some political strategy. I need to let this marinate.”
Those are just a few of the comments we overheard from different Christians following President Barack Obama’s announcement that he now supports same-sex marriage. His “evolution” on the issue dominated the news last week, and his explanation about how his personal faith informed the decision opened up a wide-ranging discussion on gay rights, the Bible, and the proper Christian response.
For the record, UrbanFaith maintains a traditional view of Christian marriage as an institution ordained by God to be a lifelong covenant between one man and one woman. However, we recognize there is a diversity of Christian opinion on the subject of homosexuality and gay rights, especially within the African American community. So, we asked a spectrum of Black Christian leaders to share their perspectives on President Obama’s announcement and the subject of same-sex marriage. The opinions that follow belong to the respondents and do not necessarily reflect the editorial views of UrbanFaith.
Not a Central Issue for the Black Community
Dr. Vincent Bacote
The president’s public affirmation of the legalization of same-sex marriage will not be a surprise to many people, because his “evolving views” have trended in this direction for quite a while. It could be problematic in November with some demographics, but most likely he will still have the great majority of the African American vote because this isn’t one of the central issues for the community; even though same-sex marriage is strongly resisted by the community, other commitments will likely lead to a share of the vote similar to what he received four years ago…. But I could be wrong. It is certainly possible that this was a great political miscalculation.
Vincent E. Bacote (Ph.D., Drew University) is an Associate Professor of Theology and the Director of the Center for Applied Christian Ethics at Wheaton College. He is the author of The Spirit in Public Theology: Appropriating the Legacy of Abraham Kuyper and the editor of Precepts for Living, Urban Ministries Inc.’s annual Bible commentary.
Rev. Chris Williamson
Offensive to God
President Obama’s position on gay marriage is not only offensive to God, it should also be offensive to all Christians. With one insidious statement, he threw another piece of dynamite at the institution of marriage that God designed and always intended (i.e. one man married to one woman). But as we rightfully criticize the president, we should also pray for him. May God send someone to help him rethink and even retract this hellish statement in the light of Scripture.
Those of us who want to see the president reclaim a position of truth should let him know. Here’s the letter that I sent to the White House following Mr. Obama’s announcement:
Because of your recent statement in support of gay marriage, you will not get my vote in November for a second term unless you retract.
Truthfully, I’m very disappointed in you. You profess to be a follower of Jesus Christ, yet you form and endorse opinions that contradict the words of Jesus. I love you, Mr. President, but I love Jesus more. What Jesus says has more authority than what you say and how your friends choose to live.
I will be glad to write you or speak with you about what Jesus teaches on this subject. Just let me know.
You will continue to be in my prayers.
Chris Williamson is the founder and senior pastor of Strong Tower Bible Church in Franklin, Tennessee. Since 1995, Strong Tower has been a disciple-making, Bible-based, multi-ethnic church committed to Up-Reach, In-Reach, and Out-Reach. Rev. Williamson is the author of One But Not the Same: God’s Diverse Kingdom Come Through Race, Class, and Gender.
Dr. Cheryl Sanders
Seeing the Larger Picture
President Obama’s endorsement of marriage equality will alienate some of his constituents who are Bible-believing Christians, including some African Americans. However, I hope that the voters will take note of his positions on weightier matters such as unemployment, education, and foreign policy and not allow the same-sex issue to overshadow them, as occurred in 2004 when evangelical voters helped to re-elect President George Bush on the basis of his opposition to same-sex marriage without regard to his miscalculated policies in Iraq and at home. I think this is an opportune time for religious leaders to assess President Obama’s accountability to African American congregations and denominations on our most pressing social and political concerns, and then apply the same measure to Republican contender Governor Mitt Romney.
Dr. Cheryl J. Sanders is Professor of Christian Ethics, Howard University School of Divinity, and senior pastor of Third Street Church of God in Washington, D.C. She has authored several books, including Ministry at the Margins: The Prophetic Mission of Women, Youth & the Poor (1997) and Saints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture (1996).
Rethinking Sola Scriptura
Obama’s announcement reveals an inconsistency in African American biblical interpretation at the congregational and denominational levels. Black clergy routinely contextualize scriptural passages on slavery and women while simultaneously insisting on a plain, non-contextualized reading of Scripture in regards to sexuality and gay marriage. This diversity of interpretative strategies is rarely acknowledged. Regardless of where we stand, it’s time we eradicate the fiction that our moral conclusions are strictly and exclusively reached by reasoning from Scripture. Once we deconstruct the notion that any of our positions are “Biblical” with a capital B, we can then charitably discuss our respective visions of how to faithfully interpret the canon of Scripture on matters of sexuality. Such discussion can help us accomplish the positive good of Christians modeling charitable dialogue to a corrosive political culture and the negative good of ceasing to bear false witness — theologically conservative black churches/denominations in regards to theologically liberal ones and vice versa.
President Obama has supported gay marriage since his first run for public office in 1996. What has evolved, therefore, is not Obama’s position but public opinion. Some speculate that the White House tested the political waters by rolling out the support of Vice President Biden and U.S. Education Secretary Arne Duncan prior to Obama’s announcement. I’m not sure if that’s the case—we’ll find out when Obama releases his presidential memoirs. In terms of reelection, I doubt that Obama’s support will decrease the voter turnout or the likely scenario that African Americans predominantly vote for him in 2012. Black folks know Obama is not a theologian-in-chief, but our commander-in-chief. Secondly, President Obama is generally regarded as stronger than Gov. Romney on issues of greatest import to college-educated African-Americans (his most reliable voting bloc) — jobs, supporting small business, expanding educational opportunity, and so on. As Ta-Nehisi Coates of The Atlantic once tweeted, “No one gets everything they want in a candidate.” Since the Voting Rights Act, black voters, whether Republican or Democrat, have never seen — and will never see — a fully satisfying candidate for President of the United States. Believing that such a candidate exists, or that Obama was that candidate, is an understandable but lamentable sign of political immaturity. I hope that we grow up civically, prioritize the issues according to our respective metrics, and then see how the votes aggregate once it’s all over.
Andrew Wilkes, an UrbanFaith columnist, works at Habitat for Humanity-NYC as the Faith and Community Relations associate and serves as an affiliate minister at the Greater Allen Cathedral of New York. He is an alumnus of the Coro Fellow in Public Affairs, Princeton Theological Seminary, and Hampton University. You can follow him on Twitter at: @andrewjwilkes.
Dr. DeForest Soaries
Not So Fast
“I didn’t hear the president propose a government program or policy. He expressed a personal opinion, which he has the right to do.”
Rev. Dr. DeForest “Buster” Soaries is senior pastor of First Baptist Church of Lincoln Gardens in Somerset, New Jersey.
Rev. Julian DeShazier
The Incompatibility of God and Caesar
Will President Obama lose some of the Christian Right in this year’s electorate? Sure, but he lost most of them already, and he’ll win a few back after the poor discover how out of touch “Daddy Warbucks” Romney really is. And if you think the Black Church (not a monolith) won’t vote for Obama over this: wrong again. The Latino vote (again, not a monolith) is overwhelmingly conservative theologically, and this may stir the pot. Overall, though, I have to believe there are more civil rights sympathizers (who want equal rights period, regardless of the issue) than ideologues. The media gives the microphone to the dogmatists, but I suspect the levelheaded have been listening to The Who (or at least watching CSI: Miami) and “Won’t Get Fooled Again.” That is, if they remember George W. Bush.
The issue itself needs to be considered on civil and religious grounds — and not at the same time. The Bible should not dictate policy or how rights are distributed; God and Caesar make “strange bedfellows,” as Leo Tolstoy once remarked, and ironically, as Jesus agreed (Matt. 22:21). Yet as we render unto Caesar, we church leaders must affirm our prophetic DNA — to name when Caesar is denying basic human dignity. It happened with slavery. It happened with abortion. It is happening now with health-care rights for women, and with the issue of same-sex marriage. You may assess the decision itself on biblical grounds (as unsound an argument as that is), but Caesar cannot deny the ability to decide. This is a putrid yet common discrimination — to deny choice because of our displeasure at how one may choose — and it is an offense to God. Every citizen is also a child of God.
What the Bible says about homosexuality is fairly clear: not much, and almost never in the context we intend. But should theology shape policy? Should the office of the President also be a seat of moral authority? I worry that the trajectory of human history, including (mostly) politics, has been in search of a more perfect Christianity, and it has proven a crash course. But if we can use our worldview in search of Truth, instead of assuming these are the same, then the kingdom may be closer than we think.
Rev. Julian “J.Kwest” DeShazier regularly provides social commentary surrounding youth, ethics, and culture. A graduate of Morehouse College and the University of Chicago Divinity School, Julian is the senior pastor of University Christian Church in Chicago, his hometown. To build with this scholar, activist, and artist, hit him up at www.jkwest.com.
“And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.” – Luke 2:8-14
This holiday season, we’ll once again listen to preachers in pulpits, children in angel and shepherd costumes, and animated characters on TV recite those words from Luke 2 proclaiming the miracle of Christmas. And the Bible translation we’ll most likely be hearing will be the King James Version, which marks its 400th anniversary this year.
Out of the countless modern translations of the Bible now available to readers, none of them has surpassed the popularity of the King James Version. In fact, a recent survey by the American Bible Society found that 45 percent of regular Bible readers still use the King James Version.
Commissioned by England’s King James I in 1604 and finally published in 1611, the KJV is still recognized as “the authorized version.” A conference of churchmen in 1604 had proposed the new translation on the basis that existing translations “were corrupt and not answerable to the truth of the original [Hebrew and Greek text].”
That same year, the Protestant king approved a list of 54 prospective revisers, from which 47 translators were selected to work. They were divided into six committees, working separately at Westminster, Oxford, and Cambridge. Committees are typically accused of compromising their products. In this case, the joint translation was superior to the work of any previous translator.
By the time the King James Version appeared, there were vernacular translations of the Bible circulating in Protestant and Catholic Europe. But in England, King Henry VIII, styling himself as head of the church, banned and burned copies of the Bible translated by William Tyndale, fearing that an accessible Bible would make England “a nation of priests,” according to William Tyndale: A Biography by David Daniell.
For his trouble, Tyndale was strangled and burned at the stake in 1536.
Eventually Henry softened his objections, allowing one Bible in each of England’s churches. Later, King James believed that an accessible Bible might reconcile citizens of different religious persuasions, so he authorized the translation that bears his name. Ironically, its translators incorporated Tyndale’s scholarship.
The new translation appeared during the lifetime of William Shakespeare and John Donne, enhancing not only Christian revelation but English culture and expression. To this day its text is considered poetic. Familiar English expressions come from the King James Version, including “lamb to the slaughter,” “skin of our teeth” and “chariots of fire.” It is widely credited with providing Protestant churches with a unified sacred text.
The King James Version of the Bible also remains the translation of choice among African American Christians. “Because so many people are familiar with the language and poetic elegance of the KJV Bible, I tend to use it in situations calling for pastoral comfort and consolation,” says Cheryl J. Sanders, senior pastor of Third Street Church of God in Washington, D.C., and professor of Christian Ethics at Howard University. “The KJV is not merely quoted in the prayers, songs, and sermons of the African American churches — this biblical language and imagery flows from the hearts and lives of believers at prayer, in praise, and in prophetic ministry.”
William Pannell, senior professor of preaching at Fuller Theological Seminary in Pasadena, believes the KJV provides a type of spiritual and social anchor for black churches today. “The staying power of the King James Version may be understood by the ongoing need for security and certainty, especially among older church members. In a society where change seems to be constant, and worship styles move further away from recognizable sights and sounds, the language of the KJV is a welcome reminder that not everything is up for grabs.”
Jamal-Dominique Hopkins, associate professor of biblical studies at the Interdenominational Theological Center in Atlanta, says the KJV’s prophetic importance cannot be underestimated, even though it may no longer be the most accurate of translations. “As a 17th century translation, the King James Version does not have the benefit of having relied upon the most significant manuscript finds of the 18th, 19th, and 20th century,” he explains. “This, however, does not diminish or deter the brilliance and power of the Holy Spirit in its effective use over the last 400 years. The KJV has played a part in the conversion of souls, the healing of the afflicted, the liberating of the oppressed, and has been a testament to God’s unwavering truth.”
Hopkins thinks the KJV’s enduring popularity with black Christians also reflects the African American tradition’s affinity for colorful and dynamic forms of expression. “In a positive way, we as a people are enamored with the theatrical. Theatrical forms, as a genre of cultural expression, permeate throughout the African Diaspora; this plays itself out in our music, our dialog, our literature, and our fashion — and these subsequently take center stage within many of our churches. The poetic 17th-century lingua franca of the KJV rhythmically resonates with our experience. Its language and phrasing are anything but dull.”
What translation of the Bible will you be reading this Christmas?
After 400 years, for many of us those King James angels will still be bringing “good tidings of great joy,” as they tell us exactly where to find that “babe wrapped in swaddling clothes.”
Portions of this article were reprinted from a Scripps Howard News Service column by David Yount, used through arrangement with the Newscom wire service.
The unresolved drama surrounding Bishop Eddie Long and his alleged misconduct with four young men in his congregation raises serious questions about clergy abuse and matters of sexuality in the Black church. But are we ready to be honest? Three scholars respond.
One of the top religion stories of 2010 was the controversy involving Bishop Eddie Long, in which four young men filed civil suits against the Atlanta megachurch pastor accusing him of sexual misconduct and manipulation. When the story broke last September, it generated a variety of responses, but two recurring themes were the issue of clergy sexual abuse and the unofficial “Don’t Ask, Don’t Tell” policy toward homosexuality within the African American church, which was heightened by Long’s outspoken preaching against same-sex relationships.
As UrbanFaith columnist Wil LaVeist remarked last year, Bishop Long is innocent until proven otherwise, and it is not UrbanFaith’s intention to pass judgment one way or the other. The case is scheduled to move into mediation next month. In the meantime, however, we asked three leading Christian scholars to share their perspectives on the larger themes that this scandal has raised for the Christian community, and especially the Black church. Their remarks reflect their own opinions and do not necessarily represent the views of UrbanFaith.
CHERYL J. SANDERS: We Must Confront Clergy Abuse
Because I have not heard of any clear statement from Bishop Eddie Long admitting or denying that he committed the sexual acts alleged by his four young accusers, I can assert neither his guilt nor innocence with any degree of certainty. However, I am convinced that religious leaders and congregations can learn some lessons from the crisis that has arisen as a result of the highly publicized charges against him.
The first lesson is to be aware that clergy sexual abuse can occur in any congregation. Awareness empowers us to be proactive about creating and maintaining safe sacred spaces for children and adults to worship and grow spiritually. It includes offering age-appropriate instruction to our children and teens about how to identify and report inappropriate sexual acts.
Second is the importance of setting boundaries. We cannot assume that everyone who participates in a faith community is automatically equipped and motivated to maintain proper boundaries. How many of our congregations have developed and published guidelines and policies to safeguard interactions between adults and children during church activities and trips? When it comes to sexual harassment and misconduct, it is essential to show everyone where “the line” is before anyone crosses the line.
The third lesson is that our congregations must exercise vigilant stewardship of the physical well-being, mental health, and spiritual potential of our young people. This requires a commitment to do everything in our power to prevent sexual molestation. If it does occur, we have an inescapable obligation to administer discipline to the offender and offer healing to the victim. The issue here is not homosexuality per se, and this scandal brings neither “homophobia” nor hypocrisy to an end in the black churches. Can we develop viable structures of accountability to check those pastors, teachers, counselors and mentors who would gratify their own sexual desires by preying upon the vulnerable young people entrusted to their care? If not, then we would do better by our children to shut our churches down rather than to support and defend their abusers in complicity with crimes against God and humanity.
Dr. Cheryl J. Sanders is Professor of Christian Ethics at Howard University and the senior pastor of Third Street Church of God in Washington, D.C.
HAROLD DEAN TRULEAR: Sex in Its Proper Context
Sexual immorality is dirty.
I offer this as a social scientist who, with Margaret Mead, argues that “dirt” is “matter out of place.” Our yards and parks consist of dirt, but they are not “dirty.” Rather the soil is in place, therefore we pronounce them clean. But if a discarded newspaper covers the soil, the area is “dirty,” not because of dirt, but because of the presence of the paper strewn about. Sex is not dirty, but sex away from its proper context is.
Sexual immorality is sinful.
Much of our revulsion to practices like adultery and homosexuality, and hence the silence of the Black church, reflects our sense of dirt, not sin. The emotional energy exerted toward reviling the “dirty” points to a desire to avoid the “out of place.” Sexual sin is dirty because it is sex out of place, whether fornication or adultery. But the incongruity is even more pronounced when two persons of the same gender engage in sexual activity, because one of the two is “out of place.” Hence, as with all repulsive reactions, we either rail against the dirt or turn our heads.
Sexuality is fragmentary.
One’s sexual behavior never fully defines one’s personhood, therefore to call someone a “homosexual” can only identify a portion of who they are. And, likewise, male heterosexuality can never fully define someone as a “real man.” True manhood and womanhood flow from the Imago Dei, and not from sexual practice. Persons can never be fully defined by, and personhood can never be fully achieved by, any type of sexual behavior.
Jesus transforms dirt to medicine — redeeming that which is out of place.
Jesus sets us free from sin — the sin which separates us from God.
Jesus makes people whole — sending His Spirit into every aspect of an individual life.
Jesus does not throw away or suffer revulsion from dirt; He transforms it. Jesus does not couch sin in terms of cognitive development; He names it and heals it. Jesus does not lift sexuality and sexual behavior to definitive status; He, as part of the Trinity at creation, blessed humanity with it to express union in a manner consistent with His union with the church.
Harold Dean Trulear, Ph.D., is an ordained American Baptist minister and an Associate Professor of Applied Theology at the Howard University School of Divinity.
RANDAL JELKS: The Black Church Needs to Be Honest About Sexuality
Black Christians must fess up and acknowledge that human beings are sexual. Sexual intercourse is a reality. Intercourse is a biological mechanism for procreation and a
pleasurable desire. Like all things, sex can become deviant. By deviant I do not mean same-sex relations, I mean sex can be used to satisfy needs for power, control, and status. By not having frank discussions and theological reflection with Black congregants, biological urges and sexual desires take on a greater place in the imagination of Black Christians than is healthy.
Here’s the problem. Historically, sex was used against Black people. Let’s just think about it for a moment. Slave owners could sexually abuse and rape a slave woman without recourse to the law. The justification for this use of power was the notion that slave women had uncontrollable libidos, proverbial “hot mommas.” After the Civil War, Black people sought to legalize their relationships through marriage, a civil benefit that slavery did not permit. These new marriages attempted to give Black women legal protections that they did not have against powerful and abusive men. Following the war, sex was used in post-emancipation America to justify lynching. A chief justification for lynching was the rapacious nature of Black men, even though a question of property ownership underlined most lynching. Sex and sexuality justified abuse of both black women and men. As a result, many Black men and women tried to suppress their sexuality. They hid their sexual behaviors behind middle-class mores, lest there be another justification to subjugate Black lives.
This attitude should also be placed in another historical context of evangelical Christianity. The evangelicalism that Black Americans adopted and transformed served to give a conflicting outlook about sex, sexuality, and sexual expression. This theology, while promoting fidelity, also promoted a level of prudery about sex that most rural people never had. Attitudes about sex as Black people became urban were supposed to be restrained and only acceptable among married couples. Sexual desire was chastened by calls for “purity,” especially among young women, but purity did stop people from cavorting. The rates of sexually transmitted diseases were terribly high in Black communities long before the advent of the civil rights movement. The evangelicalism that Black people used as a tool of middle-class respectability could not hide the fact that churchgoing people had desires and were acting upon them then as they do today.
Sex or sexuality is not mechanically or psychologically pure. We know this from psychology, anthropology, and biology. Therefore, it seems incumbent on Black Christians to discuss sexuality that happens inside and outside churches in a more thoughtful theological way.
The angry preachments that condemn same-sex relationships are the same ones that are completely silent about the disastrous rates of HIV/AIDS killing Black communities today. This is quite ironic, because the mythic Black church — the liberating Black church — was suppose to be a community where all Black people could find loving freedom and equality as children of God.
Randal Jelks, Ph.D., M.Div., is an Associate Professor of American Studies with a joint appointment in African and African American Studies at the University of Kansas in Lawrence. He is also an ordained clergy person in the Presbyterian Church (USA), and a founder and co-editor of the blog TheBlackBottom.com.
A professor, a policeman, and the President offered all of us an opportunity to reconsider issues of race, class, and justice in America. But are we able to grasp the deeper lessons? Seven leaders reflect on the real message of the Henry Louis Gates controversy.
A special forum featuring William Pannell, Cheryl Sanders, Glenn Loury, Curtiss DeYoung, Art Lucero, Vashti Murphy McKenzie, and Tali Hairston.
People wanted to make the Henry Louis Gates Jr. arrest and subsequent brouhaha a parable about a lot of things — the prevalence of racial profiling, Ivy League elitism, disrespect for law enforcement, racism, classism, black rage, white privilege. The episode may have had shades of all those things. But the truth is always more complicated and multilayered than the pre-wrapped boxes in which we’re inclined to deposit racial events. And in the end, nobody’s mind really seemed to change about any of the issues at stake. Even Gates and Sergeant Crowley, the arresting officer, said they would simply “agree to disagree” after their much-heralded reunion at President Obama’s so-called “Beer Summit.”
Now, a few weeks removed from the drama of the moment, and with the advantage of hindsight and cooler emotions, perhaps there’s a better chance of drawing some meaningful lessons from what has been glibly labeled by the media as “Gates-gate.” We asked seven Christian scholars, pastors, and urban leaders to give us their perspectives on the real message of the Gates-Crowley-Obama “teachable moment.”
WILLIAM PANNELL: I was listening to President Obama’s press conference, and when I heard the answer he gave about Gates and the cop, I knew he had made a serious mistake. I said out loud, “Oh, no. Don’t do that.” He was out of line not knowing all the facts, and he responded out of his experience of being black in a nation run by white cops. His answer was understandable, given this history. And this history is still very much alive all across this nation. But he is the President of this country; of all people in this country, including those who have never been in the back of a bus. No president should rush to judgment and speak off the cuff as he did. I don’t know what he said to Crowley during their meeting in Washington, but I think he owes him an apology.
The other mistake he made was to be much too laudatory of Professor Gates. Gates is a hot-dog professor at Harvard who loves the spotlight and enjoys a reputation of being superior in human relations. At Harvard he is virtually untouchable, in part because he is black. He is a fine scholar of course, but this isn’t about scholarship. Further complicating this event is the fact that Mr. Obama is an honored graduate of Harvard. Too much baggage for a president to carry on this one.
What have we learned? Not much, probably, for those whose experience on either side of this issue precludes the possibility of seeing both sides of this event. Black people are still being mistreated by white cops — black ones, too, for that matter. A cop is a cop; they represent the army of occupation in all our cities. Civilians beware!
On the other hand, policing is much more complicated an enterprise today than in the more recent past. And most departments have made strong efforts at preparing their officers to respect civilians of all colors in the line of their duties. But it is still true that racism is alive and well in this country. If I were I still a father of teenage boys, I would warn them about any encounter with police. I did this when my boys were in their teens, and I’d still do it today.
The way forward in this arena of mistrust requires that we open discussions between “civilians” and the “army.” When such conversations do occur, they are most often heated because they have been triggered by some encounter between the police and a civilian. Riots have been set off this way. Ask Rodney King.
What we need is a series of regular backyard conversations between police and neighborhoods in an attempt to develop “communities of discourse,” climates where trust can be developed. The most promising centers for such discourse could be local congregations, but better in someone’s backyard. The barbecue tastes better there.
Then this: One of these days the executives of major news outlets need to get converted from their corporate greed and realize that free speech is really not free. It carries with it serious responsibilities for the general welfare of a people. Spreading hate on CNN, Fox, or any other outlet ill serves the nation. We are very badly divided in this country. Under intense pressures owing to the economic crisis, nerves become frayed and the natives get restless. If we cannot talk about our differences, we are in serious trouble. And our differences are anchored in fear. So let’s talk about what makes us afraid.
Dr. William E. Pannell is Special Assistant to the President and Senior Professor of Preaching at Fuller Theological Seminary. In the past he has served as a professor of evangelism and as director of the African American Studies Program. A gifted preacher and professor of homiletics, Pannell has nurtured several generations of Fuller students from the classroom to the pulpit. He currently serves on the board of Taylor University in Indiana and is the author of numerous articles and books, including The Coming Race Wars? A Cry for Reconciliation (1993), Evangelism from the Bottom Up (1992), and My Friend, the Enemy (1968).
CHERYL SANDERS: I think the real message of the Gates affair is that white privilege does not readily convey to affluent and influential people of color. As a next step, beyond meeting over beers, perhaps President Obama should consider convening town meetings around the nation to discuss these issues, if he can garner the political courage and moral authority to do so.
At Third Street Church of God, we have incorporated the ministry of reconciliation into our mission statement and ministry priorities. One reason why race relations remains problematic in the United States is the failure of Christians to acknowledge that all persons are made in the image of God and that God is no respecter of persons. Therefore we have deluded ourselves into thinking that the racism, sexism, and elitism practiced in many of our churches reflect the will and Word of God.
The special role churches could play to bring healing to our racial rifts would require recollection, repentance, restitution, and reconciliation, in that order. Reconciliation requires more than beer-bottle diplomacy — there must be transparency and truth-telling with the intention of actually changing the way we relate to each other.
Dr. Cheryl J. Sanders has been senior pastor of the Third Street Church of God in Washington, D.C., since 1997, and is Professor of Christian Ethics at the Howard University School of Divinity where she has taught since 1984. She has authored several books, including Ministry at the Margins: The Prophetic Mission of Women, Youth & the Poor (1997) and Saints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture (1996).
GLENN LOURY: The real message? I think it’s that the president must do a better job managing the “race” issue. I recognize that this issue is pretty far down the list of things he has to worry about, and rightly so. But, as the principal public official now in the position of framing the national discourse on race-related matters, he has an awesome responsibility to get it right. And, he’s been revealed by his handling of this incident to be not nearly as sure-footed as conventional wisdom would have it. This is likely to cost him politically over the long run, which cannot be good for African Americans or progressives in this country.
We have to find a way to talk honestly about our problems, which lie at the intersection of race and class. It’s not blackness in general, or in the abstract, that is the issue. The racial profiling of successful black Americans is not the deep problem here. (I’m not saying it doesn’t exist, or that it’s not a problem. I’m saying if that were all that was going on, it wouldn’t be a fundamental blemish on our democracy. What is a fundamental stain on our democracy, and what gives rise to a great hypocrisy in the way our country presents itself to the rest of the world, is the virtual police state that is being run in our midst, with its great weight falling on the backs of the black and brown, urban, low-income, poorly educated, socially marginal populations who have fallen between the cracks. This incident, and the way in which it has been handled, including by the President of the United States, reveals just how far we are from being able to confront our true racial demons.
What role should the church play? No more or less than in any other central area of American life (the environment; economic justice; war and peace, etc.). I don’t believe that this is a “why can’t we all get along?” kind of spiritual battle. It is a political and economic battle, which of course has a spiritual and moral dimension. But, it is not a question of personal morality (how should black and white individuals deal with encounters like the one in Cambridge last month?). Rather, it is a question of public morality — that is, how should we as a nation deal with those who are being left behind?
Glenn C. Loury is the Merton P. Stoltz Professor of the Social Sciences and Professor of Economics at Brown University. He taught previously at Boston University, Harvard, and Northwestern. In addition to his scholarly work, Loury is a prominent social critic and public intellectual, a frequent commentator on national radio and television, and an advisor on social issues to business and political leaders throughout the country. His books include One by One, From the Inside Out: Essays and Reviews on Race and Responsibility in America (winner of the American Book Award and the Christianity Today Book Award) and The Anatomy of Racial Equality.
CURTISS PAUL DEYOUNG: The confusing details surrounding the arrest of Henry Louis Gates Jr. by the Cambridge, Massachusetts, police department demonstrate once again the challenge of healing the open wound of racism in the United States. The incident reveals the often unseen depth of generational scars and raw fears experienced by persons of color, even those who sit in elite positions in the country. It also shows how those serving within institutions in our country fail, despite their best efforts, to recognize these effects and order their behaviors accordingly.
Until our best minds and most committed healers focus on the deeper levels of bigotry and systemic injustice, and implement a process for transformation, we will continue to experience the symptoms of this entrenched reality.
Curtiss Paul DeYoung is Professor of Reconciliation Studies at Bethel University in St. Paul, Minnesota. He has experience in urban multicultural ministry in the United States and South Africa, and his research interests include multicultural interpretations of the Bible and interfaith dialogue. DeYoung is the author of several books, including Living Faith: How Faith Inspires Social Justice.
ARTURO LUCERO: I think one of the main lessons from the Gates incident is that frustrating circumstances can be a seedbed for misunderstandings and unfortunate consequences. Proverbs says, “He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.” And it later says, “A soft answer turneth away wrath: but grievous words stir up anger.”
The Civil Rights Act protects all Americans from discrimination. But it does not change the heart of man. The only real answer to matters of race and class is a personal relationship with Jesus Christ. Government legislation may impact our actions, but the Word of God transforms our lives. It teaches us to love one another as Christ loved us (John 13:34-35), to put the interests of others above our own (Phil. 2:3-4), and to forgive (Eph. 4:32b). Although the Word of God is clear in its teachings on this matter, some preachers of the Word are not.
The role of the church is to bring people to maturity in Christ (Eph. 4:12-13). Paul goes on to describe how we are to reflect that maturity, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.”
As long as people of all ethnicities perpetuate the injustices of the past and their grievances toward other ethnicities, the wound will never heal. The only biblical solution is for pastors to teach their flocks to forgive those who hurt us (Eph. 4:32b), love our enemies, and to pray and do good to those who hate us (Matt. 5:44; Luke 6:27).
Arturo Lucero is the president and founder of Multi Cultural Ministry and also serves as an adult ministry pastor at Sunrise Church in Rialto, California, a multiethnic congregation of 4,000. As the former director of Bible Church Mission, a church planting agency, he developed a strategy for ministering to the growing Hispanic community through an established non-Hispanic church. As a conference speaker and consultant to churches, his focus is on equipping churches for reaching the immigrant community. He has contributed chapters to the books Reuniting the Family of God, edited by A. Charles Ware and Eugene Seals, and Just Don’t Marry One: Interracial Dating, Marriage, and Parenting, edited by George and Sherelyn Yancey.
VASHTI MURPHY MCKENZIE: I think a big lesson from the Gates incident is that stereotypes persist in our world. Stereoptypical attitudes will meet you in the boardroom, classroom, locker room, on the street, or even at your front door.
Stereotypical attitudes, unfortunately, are a part of our everyday lives. We’d like to think they’re dead and gone, but often they just depart for a season. We stereotype each other all the time. Just when you think it’s safe, it will happen to you or to someone you know. And whenever it happens, it hurts.
When I read the news account that Professor Gates was arrested in his own home, it suddenly didn’t seem like 2009. Instead, it felt more like 1959. Racial profiling was alleged, but law enforcement officials also felt unfairly judged for trying to carry out their jobs. Stereotypes can affect all sides of a conflict.
A stereotype paints men and women a color that they have not earned and do not deserve. There are stereotypes in every person’s closet, and they come out at the most inconvenient times. Stereotypes are a group fixed notions about a person or group of persons or the conceptioins that surround a position or occupation. There are stereotypes about certain ethnic, cultural, or religious groups. There are stereotypes surrounding Christians and Jews, Muslims and Buddhists. There are stereotypes surrounding men and women. There are stereotypes surrounding people of African, Irish, Polish, or Hispanic descent. One person may be viewed as confident, while another doing the same thing is considered arrogant. One person’s action is called “survival,” while another doing the same thing is “looting.” One person running down the street may be considered jogging, but another person doing the same thing must be running away from something because they must have done something.
Even Jesus experienced stereotyping. In the Gospel of John, chapter one, Philip found Nathanael and told him that they’d found the One that Moses had written about in the Law and about whom the prophets also wrote — “Jesus of Nazareth, the son of Joseph.” What was Nathaniel’s response? “Nazareth? Can anything good come from there?” Nathanael hadn’t even met Jesus, hadn’t shaken his hand, didn’t Googled him, hadn’t read his résumé. He just figured that he wasn’t any good because he came from Nazareth. We all dream of a better world where character is elevated over color and class. But if you want a better world, you have to work for it. It won’t come by wishing.
John wrote about a beloved community; Martin Luther King Jr. preached about it; Donny Hathaway sang about it, “Someday we’ll all be free.” But it won’t come by wishing; it will only come by seeking God and working for a change. We need to work on getting rid of these stereotypes today.
Bishop Vashti Murphy McKenzie is a bishop in the African Methodist Episcopal Church — the first female bishop in its history — and serves in the 13th Episcopal District, which includes Tennessee and Kentucky. She is a member of the President’s Advisory Council for Faith-Based and Neighborhood Partnerships. Her latest book is Swapping Housewives: Rachel & Jacob & Leah. Her teaching, inspirational meditations, and commentaries are available as a podcast at ThisIsYourWakeupCallOnline.com.
TALI HAIRSTON: The conclusions drawn from racial incidence in America come quickly and often with undeniable passion. The rarer moments within racial matters is when someone creates a moment of pause that alters the mental landscape of how many imagined or consider race.
President Obama recently created such a pause when he sought to reframe the Dr. Gates and Officer Crowley situation as a “teachable moment.” This triggered a litany of reflections on one of America’s oldest closet skeletons. What is inferred by the President is that his election did not signal an end to all things racial. Rather, America is at best more racially conscious and less resistant to new paradigms related to race.
What we clearly lack is strategic engagement and the intentional effort needed to truly address race in America. This leaves us with two basic options which were regularly demonstrated in this situation. We either choose to ignore the issue of race, believing that if we do so racism will fix itself. Or, we wait until the next race-based conflict and react vociferously with insight and passion, hoping to change someone’s mind or at best give them a piece of ours.
For the Christian community, I argue both these reactions are not in line with Christian mission and witness. From the perspective of an African American male with an Irish family name; living in an Asian community; working alongside Protestant, Catholic, Jew, and Gentile for reconciliation and community development; the issue of race has grown more complex by our lack of missional intentionality. We engage race like a couple in a struggling marriage. Problems are only addressed while emotions and sensitivities are running high. But when the current issue de-escalates, we go back to our churches, neighborhoods, TV shows, and hobbies. This assures we will not be equipped as a nation or as Christians to properly engage “the other” when it most matters.
How much money has been invested in turning the racial tide? What institutions produce marketplace materials that counteract the million-dollar radio and TV personalities that so easily fan the flames of racial ignorance? Christian mission and witness has always demanded intentionality, resources, planning, time, leadership, collaboration, prayer, and hope. If the church could be a witness at this level, maybe change wouldn’t feel so much like a pipe dream.
Tali Hairston is Special Assistant to the President at Seattle Pacific University and director of the John Perkins Center for Reconciliation, Leadership Training, and Community Development. At the helm of the Perkins Center, he is leading Seattle Pacific in a comprehensive initiative born out of a dream and a partnership between SPU President Philip Eaton and the legendary reconciliation advocate Dr. John Perkins. Hairston is passionate about seeing SPU contribute to the reconciliation movement in Seattle and the nation.
President Barack Obama's first 100 days have been anything but uneventful.
Today marks President Barack Obama’s first 100 days in office. Over the past few months, we’ve witnessed bailouts, stimulus bills, budget battles, Korean rockets, gangbanging pirates, Michelle’s arms, a dog named Bo, and most recently an international outbreak of swine flu. Given the magnitude of issues facing our nation right now, 100 days seems hardly enough time to measure a presidency.
Still, right or wrong, we view those initial 100 days as the first significant benchmark of a U.S. president’s effectiveness. And there clearly are important things that we can glean about the man from watching his progress out of the gate. That’s why we asked a variety of urban pastors and ministry leaders to share their impressions of our new president on the occasion of his 100th day. Read their critiques, and then let us know what you think.
ERIC REDMOND: At 100 days into office, a significant decision of the President has been to attempt to make life as normal as possible for Malia, Sasha, and Mrs. Obama. Scenes of the Obamas walking Bo on the White House grounds are visible indicators of his endeavor to fulfill this goal. Hopefully President Obama will continue, as often as possible, to enjoy dinner and conversation with his family, play with his girls, and hold nightly his First Lady. This will strengthen the country beyond 100 months from now, when he is no longer President, but still a husband and a father.
Rev. Eric C. Redmond is senior pastor of Reformation Alive Baptist Church and Assistant Professor of Bible and Theology at Washington Bible College, both in Maryland. He is the author of Where Are All The Brothers? Straight Answers to Men’s Questions About the Church and blogs at A Man from Issachar.
CHRISTOPHER BULLOCK: President Obama has proven to be a visionary leader with an ambitious policy agenda. One of his greatest challenges is the Middle East. The stakes are high and complex. Issues of war and rumors of nuclear war and achieving a two-state solution are preeminent. The Holy Land is the cradle of Judaism, Christianity and Islam; yet it is consumed with so much unholy activity. In Obama’s pursuit of sustainable peace in the Middle East, he must toil relentlessly against racism, poverty, and militarism in the name of justice …with the prophetic hope of studying war no more.
Dr. Christopher Alan Bullock is pastor of Canaan Baptist Church in New Castle, Delaware. He founded the Delaware Coalition for Prison Reform and Justice, which brought national attention to inadequate healthcare in Delaware prisons. He previously served as senior pastor of two historic churches, Eighth Street Baptist Church of Wilmington, Delaware (1990-98), and Progressive Baptist Church of Chicago (1998-2004).
ARLOA SUTTER: As I watched the election returns on Nov. 4, 2008, my Westside Chicago neighborhood was unusually silent. The moment the announcement was made that Barack Obama had won, the neighborhood erupted in glee. People ran into the streets and danced. It was a time of great joy. We saw an immediate transformation in the kids in our afterschool program. They now hold their heads high and speak of their dreams. They identify with Sasha and Malia. Someone who understands them is in the White House. The change in their hearts and aspirations is beyond policies and legislation. They have hope. That said, I hope President Obama changes his mind on reducing tax incentives for charitable donations. We need both private and public funds to tackle the challenges we face in impoverished communities.
Dr. Arloa Sutter is the executive director of Breakthrough Urban Ministries in Chicago. Breakthrough supports men and women who struggle with homelessness by offering food, clothing, and shelter along with many holistic services. Breakthrough also operates a thriving program for youth and their families in East Garfield Park, one of Chicago’s most impoverished communities, providing sports and arts programs, academic assistance, and Bible studies. She blogs at arloasutter.blogspot.com.
HAROLD DEAN TRULEAR: The first 100 days of the administration of President Barack Obama further expanded our sense of him as a man of vision and reason. He projects the type of diplomatic outreach necessary for the United States to be a “chief among equals” in world leadership, and he possesses a compassion for “the least of these” that frames his reform agenda for healthcare, education and the economy. But vision alone cannot serve as the total package for any president. President Obama’s greatest challenges will be to move from vision to statecraft, the actual art of governing in a democracy of checks and balances.
While the Senate moves toward a 60-40 Democrat majority, there will still be areas where the President will have to negotiate with the legislature around issues such as how to fund healthcare reform, appropriate resources for access to higher education, and manage the many moving parts of the recovery act. Political scientist Robert Smith argued persuasively in his book We Have No Leaders that African Americans must not be satisfied with symbolic politics — they cannot view office holding in and of itself as victory. Rather, the highest dignity is afforded Black politicians when we hold them to standards of effective statecraft, what Smith calls “political deliverables” that reflect decisions made and executed for the good of the nation, and especially its most vulnerable.
President Obama has the vision, without which a people perish. History will tell if the Red Sea will part at the lifting of his staff.
Harold Dean Trulear, Ph.D., is Associate Professor of Applied Theology at Howard University School of Divinity in Washington, D.C., and the president of G.L.O.B.E. Ministries in Philadelphia.
DAVID ANDERSON: It was a dark night on the open sea when the bullets ripped across the air with precision, killing three Somali pirates who held hostage an American captain. Barack Obama was indeed tested in his first six months, just like Joe Biden predicted. The retort during the campaign was whether Obama had the judgment to handle conflicts internationally. Within four days, victory for the president’s first use of military force answered the question about his judgment in his first 100 days.
In addition to judgment, the sheer volume of work has been enormous as the Obama administration accomplished more work on Day One than any president in recent history. Obama continued to state during his campaign that a president must be able to do more than one thing at a time. Has he ever. From international travel, rebuilding damaged bridges with countries that had come to see us as arrogant bullies, to a badly broken economic system, Obama has been up for the task.
No one could ever accuse the new president of being a lazy man. So far his work ethic has been strong, his wife has been graceful, and his candor with the American people has been ongoing. The president is communicating almost daily through news conferences, public appeal, and the Internet, making the American people feel informed and connected to his administration.
While some hope he fails, there are many more who are hoping — and praying — that he and our country succeeds.
Dr. David Anderson is senior pastor of Bridgeway Community Church, Columbia, Maryland, president of BridgeLeader Network, and the author of Gracism: The Art of Inclusion.
CHERYL SANDERS: President Obama’s greatest success during his first 100 days has been to demonstrate his personal and political prowess as a world leader. He has taken full responsibility for addressing the challenges of a failed U.S. economy and two morally questionable wars in Iraq and Afghanistan. So far he has proposed bold policies to remedy these and other pressing matters without denying the complex realities involved. My prayer is that he will have the vision, the focus, and the stamina necessary to guide our nation in the crafting and implementation of credible solutions to our current problems at home and abroad.
Dr. Cheryl J. Sanders has been senior pastor of the Third Street Church of God in Washington, D.C., since 1997, and is Professor of Christian Ethics at the Howard University School of Divinity where she has taught since 1984. She has authored several books, including Ministry at the Margins: The Prophetic Mission of Women, Youth & the Poor (1997) and Saints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture (1996).
RANDY WOODLEY: “It was the worst of times.” I had great hopes for the American spirit when President Obama was elected. That election night I told my 10-year-old son, “You can be anything you want now.” In spite of Obama’s conciliatory demeanor, the worst of conservative partisanship has surfaced to disrupt America’s move forward. This powerful rip across the pages of the American Myth of Homogeneity has exposed a concert of attacks on every move forward. America’s best hope has unwittingly unleashed unholy hosts (Limbaugh, Hannity, Boehner, Cheney, and others) who launched a great spoiler campaign. Pray for America.
Rev. Dr. Randy Woodley is a Keetoowah Cherokee Indian lecturer, poet, activist, pastor, historian and Professor at George Fox Evangelical Seminary in Newberg, Oregon. He is the author of Living in Color: Embracing God’s Passion for Ethnic Diversity.
THABITI ANYABWILE: The most important thing President Barack Obama has done in his first 100 days is continue to love his wife and children. I’m among the many who find wonderfully refreshing encouragement and joy in watching the first family. The most important thing he hopefully will continue to do in his presidency is love his wife and provide his girls attentive love and a godly example of manhood. The incomprehensible irony, of course, is that his greatest policy failure is the creation of an atmosphere and agenda that prevents so many families, daughters, and sons from ever entering the world. One prays for life-affirming consistency.
Thabiti M. Anyabwile is senior pastor of First Baptist Church of Grand Cayman in the Cayman Islands. He was previously an assistant pastor at Capitol Hill Baptist Church in Washington, D.C. He blogs at Pure Church and is the author of The Decline of African American Theology.
RODOLPHO CARRASCO: He’s growing on me. I didn’t vote for him. I don’t agree with many of his policies and prescriptions, whether domestic or foreign. I think he’s trying to re-engineer American society all at once, and it’s not going to turn out as he and his allies hope. But I think he’s taking his job seriously. I think he wants to do a good job and serve many people. I pray he will listen to things which, at present, he openly opposes. I pray for him and his precious family regularly.
Rodolpho Carrasco is the executive director of Harambee Christian Family Center in Pasadena, California. Harambee provides afterschool programs and a private, Christian school that emphasize personal responsibility and indigenous leadership development. He blogs at UrbanOnramps.com.
LEROY ARMSTRONG: Leadership is solution oriented. I highly commend President Obama for courageously confronting the manifold problems facing our nation with salient solutions. I also commend him for seeking to make our government more transparent to the American people, so that we can get a better picture of what really is happening in Washington. With his affection for President Lincoln, I pray President Obama will, in similar fashion as in 1863 during a time of national crisis, call our nation to prayer and fasting, and to quote Lincoln, “… humble ourselves before the offended Power, to confess our national sins, and to pray for clemency and forgiveness.”
Rev. Leroy R. Armstrong Jr. is senior pastor of The House of Hope Church in the Dallas suburb of Cedar Hill, Texas. He is also president of Proclaiming the Word Ministries. He previously served as pastor of Greater Good Hope Baptist Church in Louisville, Kentucky, and St. John Missionary Baptist Church of Dallas. Early in his ministry, he also served as Executive Pastor of Christian Education at Concord Missionary Baptist Church in Dallas, under the late Dr. E. K. Bailey.
NICHOLAS ROWE: President Obama’s election, received warmly and seen as iconic, was a significant event here in South Africa given this country’s past. However, the glow wore off quickly amid the fears of the global economy (and the American role in it). Americans are regarded warmly, but their government and its designs on the continent still raise suspicion. The president will get a hearing (especially given the deep unpopularity of the last administration), but South Africans are waiting to see how Obama will do on two fronts: how his leadership will affect global economic issues, and how he will deal with other suitors for African attention, especially China and India.
Dr. Nicholas Rowe is Head of Humanities and Education at St. Augustine College of South Africa. He is also involved in peace-building and reconciliation efforts in Africa as director of Reconciliation Projects for Arise Urban Ministries. Previously a professor of history at Eastern Nazarene College in Quincy, Massachusetts, he now lives in Johannesburg with his wife, Sheila Wise Rowe, and two children.
SHERON PATTERSON: President Obama’s first 100 days gave America and the world the opportunity to see freshness, innovation, and confidence at work in one person. He shows us that walking in your anointing looks like. Whether he is tackling the budget, torture in Guantanamo, embryonic stem-cell research, or the struggle in Afghanistan, our president does not allow himself to be rattled or shaken by the haters.
I do have one request of our leader, however. I understand that he has assembled a group of clergy that he prays with and seeks counsel from, yet none of these clergy are women. If this is true, I say, “Please, Mr. President, don’t forget the clergy sisters; we know how to pray too!”
Dr. Sheron C. Patterson is the senior pastor of Highland Hills United Methodist Church in Dallas. An author, columnist, and health and wellness expert, her books include Put on Your Crown: The Black Woman’s Guide to Living Single. Visit her at DrSheron.com.
KEN FONG: One hundred days ago, Barack Obama stepped into the Oval Office facing unprecedented crises. An economy in free-fall. A severely compromised justice system. Two impossible-to-win wars. A bloated healthcare system that leaves millions of Americans without basic coverage. An environment teetering on the brink. And as our nation’s first African American president, Obama took up these challenges under intense scrutiny, as the press and people wondered if he truly has what it takes to sit capably in one of the world’s hottest of seats.
As he demonstrated on the campaign trail, President Obama has continued to come across as cool under fire, thoughtful about complex issues, unafraid to search for the best minds and the best advice. I have been taken aback by how starved I was for a president who was clearly erudite, even-keeled, and not just articulate but inspirational as he has shown himself to be. History must wait awhile before it can legitimately issue him a report card — one hundred days is far too short a period to determine whether his solutions to our nation’s problems were the right ones. However, one of the things I believe he has clearly done well already is to begin restoring the good name of America in the rest of the world. Who knew that simple gestures like a warm handshake, a genuine smile, or refraining from speaking in disrespectful and dismissive ways could so quickly thaw our nation’s relationships with other countries, especially those that have been declared our “enemies”? At a time in our history where both problems and solutions clearly require global cooperation, it is reassuring to have a person in the Oval Office who obviously grasps this.
Rev. Dr. Ken Fong has been the senior pastor of Evergreen Baptist Church of Los Angeles since 1996. He has been a trustee for InterVarsity Christian Fellowship, Westmont College, and currently serves as the vice-chair of the Asian American Drug Abuse Program. He has taught at Fuller Seminary, Haggard School of Theology, and is an adjunct at Bakke Graduate University. He has authored two books, including Secure in God’s Embrace: Living As the Father’s Adopted Child.
NORMAN PEART: It’s clear from his first 100 days that President Obama is committed to change. Some change I’ve applauded — like aggressively continuing to address the financial downturn in America, correcting gender-based pay discrepancies, shifting military focus to Afghanistan, and bolstering health coverage to children. But some change concerns me, such as expanding embryonic stem cell research, supporting domestic and overseas abortion rights, and expanding government while increasing the national debt.
Yet I continue to pray that this determined president will allow the Lord to direct his steps. There are three clear evidences that will reveal this guidance. First, President Obama will change his status from that of absentee to regular attendee in a Bible-teaching church. As the kings of Israel were instructed to lead with God’s Law always before them in order to gain a higher wisdom, so he will need the same divine counsel.
Second, he will reject the typical protocol for those in power — this protocol was evidenced in the Obamas’ glamour makeover resulting in the media’s hype of “a return to Camelot” — and encourage change by modeling humility and restraint in a time of economic uncertainty.
Third, he will draw from his unique insights as a minority to change the top-down agenda of most world leaders’ gatherings to include the needs of the devalued of the world — whether sexually exploited young women in America’s inner-cities or orphaned children in Darfur, Africa. My prayer is that he, like the prophet Habakkuk, will echo concern for the lowly masses of the nations who are treated as insignificant pawns by the powerful.
The change that has begun will continue, but may we remember our role and responsibility in guiding its course. Let us pray for the change we need.
Dr. Norman Peart is the senior pastor of Grace Bible Fellowship in Cary, North Carolina, and the author of Separate No More: Understanding and Developing Racial Reconciliation in Your Church.
MARK DE YMAZ: As last year’s historic race for the presidency now overwhelmingly confirms, demographic shifts have brought change to America. And whether for or against his policies, one must agree that Barack Obama’s first 100 days in office represent the reality of a new era in which diverse people must learn to walk and to work together as one.
Likewise, Christ-centered leaders can no longer afford to overlook the implications for themselves personally, or for the diverse people they must lead in the future. Failure to recognize the changing landscape or to adapt in accordance with Scripture may soon render their work or, worse yet, their message irrelevant.
Dr. Mark DeYmaz is lead pastor of Mosaic Church, a multiethnic and economically diverse congregation in Little Rock, Arkansas. He blogs at www.markdeymaz.com and is the author of Building a Healthy Multi-Ethnic Church.
Now, let us know what you think of President Obama’s first 100 days and these commentaries from our 15 leaders.