Black to the Future
Today when the world hears the word “evangelical,” it often associates the term with a white, politically conservative brand of Christianity. Those within the evangelical movement, however, know the reality is far more diverse. In fact, defining the identity of the movement and sorting out its many theological and cultural dimensions has been the subject of countless books and conferences over the past 200-plus years. One group that has helped assert the existence and valuable contributions of non-white evangelicals is the National Black Evangelical Association (NBEA). Over the years, the group has provided intellectual community and spiritual support to a who’s who of Black scholars and preachers — influential leaders such as Tom Skinner, Tony Evans, Howard Jones, Clarence Hilliard, Carl Ellis, and Melvin Banks (founder of UrbanFaith’s parent company, UMI).
Next week in Chicago, the NBEA will host its forty-ninth annual convention. Rev. Dr. Walter A. McCray, author of several books, including The Black Presence in the Bible, has been president of the NBEA since 1999. UrbanFaith recently spoke with him about the history of the organization and why this year’s conference has a special focus on missions and Christianity’s African roots.
URBAN FAITH: Give us some brief background on the NBEA. How was it formed and what’s its purpose?
REV. WALTER McCRAY: In 1962, Black evangelical leaders prayed. They were praying in different locales across the nation. They prayed in California, Los Angeles, San Francisco, New York, Chicago, Detroit, and other places. They prayed about themselves and how they could reach their Black communities with the Gospel of Christ. They prayed earnestly, and they prayed for their unity and cooperation in the ministry of Christ. Women prayed, men prayed, ministers prayed, laypersons prayed, young prayed, old prayed. And God answered their prayers in an exceptional way. He gave them an idea, and an organization through which they found Black Christian fellowship and empowerment to accomplish their goal — reaching the lost, making the wounded whole. So in 1963, in L.A., the National Negro Evangelical Association (NNEA) was born.
The co-founders of NNEA, which later became the NBEA “National Black Evangelical Association,” composed an impressive gathering of dedicated servants of Christ, who were committed to the Lord’s church. It was a small but powerful group that included the likes of Rev. Aaron M. Hamlin, Mother Dessie Webster, Rev. Marvin Prentis, Bishop Holman, and the host pastor, Rev. Jeremiah Rowe. Others joined this number at the inaugural convention: Rev. William H. Bentley, Missionary Ruth Lewis (Bentley), Rev. Tom Skinner, Rev. Howard Jones, Rev. Charles Williams, and others.
So, this new association of brothers and sisters, which also included some white believers, formed around three important values: fellowship, ministry, and networking resources. Their overriding passion was to win the lost, and to provide support for churches and leaders who were attempting to do this amidst the revolutionary times of the 1960s. It was no small task, but their God was not lacking the necessary greatness and power for the challenge! So they marched forward.
You’ve been leader of the NBEA since 1999. In your view, what is the state of black evangelicalism and the wider evangelical movement today?
The state of evangelicalism today, as intentionally labeled and defined, is one that has a changing face. Due to its emphasis on “diversity,” its face is changing from white to other ethnic groups. Yet, it maintains its centeredness and dominance in maleness, and White and Western culture. I recommend Soong-Chan Rah’s book The Next Evangelicalism for an overview of where things are going. The next evangelicalism in America is discoverable in immigrant and indigenous ethnic communities. Evangelicalism is growing in areas of the Southern hemisphere. Black evangelicalism, of the intentional variety, is undergoing redefinition along cultural and theological lines. There is a reawakening of Black consciousness and its theological applications within the socio-political sectors of White evangelicalism, and especially as a pushback against politically right-wing evangelicals. Some White evangelicals also are pushing back against their very socially and politically conservative counterparts. When it comes to the implicit side of African American evangelicalism, vis-à-vis the Black Church, we see a state of flux, wherein traditional Black Christian faith, amidst pressing social challenges, is grasping to reconnect with the core cultural and social values of their African-descended peoples.
I believe Intentional Black evangelicalism must wed with implicit Black evangelicalism to serve the best interest of African American people, and to fulfill our divine purpose in God’s world. This is something that I explore in my next book, Pro-Black, Pro-Christ, Pro-Cross: African-Descended Evangelical Identity.
The annual convention convenes next week. Could you tell us a little bit about what you have in store for those who attend?
The theme is “Looking Black to Move Forward: Reclaiming Our Heritage, Fulfilling Christ’s Mission” (Psalm 68:31). This is our second meeting of a two-year emphasis on missions. We will emphasize looking back into our past, so that we can see how God has historically used Black people in His redemptive work. We will also look into our present so that we can appreciate the Black spiritual contributions and other resources that the Lord has placed at our disposal to do His work. We have jam-packed our program with a wealth of speakers, and topics that can benefit local Black communities, as well as Africa and other places to which Christ calls us to serve.
Could you talk a little bit about the African American church’s relationship to local and global missions?
The African American church needs more intentional involvement in missions. Pressing needs among Black Americans have served to capture the focus of our churches — sometimes to the abdication of our responsibilities of spreading the Gospel of Christ throughout the world. Our people must recapture the missionary fervor of Black churches and missionaries of previous generations. We must be both indigenous and international in our mission endeavors. For instance, we must work to redeem our imprisoned men especially and others from “the New Jim Crow” that Michelle Alexander talks about in her important book. At the same time, we must send bi-vocational workers to the mission fields of Africa to dig wells for clean water and stem the tide of the HIV/AIDS pandemic. Then, we must rescue women and young girls who are enslaved in sex-trafficking. Black believers and churches have a “both and” responsibility. Validated “charity” begins at home, but it must then spread abroad in the true fashion of the divine love of Christ, whose giving and sacrificing continues to manifest itself beyond the sectors of one’s immediate group or culture.
The African roots of Christianity will be one of the topics discussed at this year’s convention, and I understand the theologian Thomas Oden will be addressing the event via Skype. Could you talk about the importance of this and what the church needs to understand about the church’s historic African connection?
So-called Black evangelicalism has existed for over two-millennia. Those roots are found in the Black/African peoples of the New Testament, and in the early African church of the second century A.D. and beyond. Tom Oden and the Center for Early African Christianity have been doing a premier, paradigm-shifting work in demonstrating, in the words of Oden’s book, How Africa Shaped the Christian Mind.
As Black peoples, we must look back to the earliest stages of the Christian faith to discover how God worked through and used African people and African Church Fathers in His work of salvation and redemption. We must discover how they wed their faith to their culture in ways that were positive and made tremendous contributions to the Christian faith worldwide. From the second century onward, the Christian faith first spread from south in Africa to north in Asia and Europe. NBEA’s Institute for Black Evangelical Thought and Action will explore these topics and more at the convention.
What else can people look forward to at the convention?
Prayer, fellowship, food, networking, information, celebration, book signings, workshops, preaching, teaching, mission-opportunities, and much more happen next week. We invite all: Blacks and non-Blacks, women and men, youth and young adults, pastors and laypeople, churches and organizations, professionals and non-professionals, missionaries and sending agencies, community workers and global partners — we invite all who desire to strengthen themselves in holistically sharing the Gospel of Christ with their Brothers and Sisters in the Christian faith. Together, we want to “Reclaim Our Heritage” as we “Fulfill Christ’s Mission.”
The NBEA convention takes place April 25-28 at the Chicago/Oak Lawn Hotel. Click here for more information.