No Bias in Christ

No Bias in Christ

Scripture: Galatians 3: 18-29 NLT

18 For if the inheritance could be received by keeping the law, then it would not be the result of accepting God’s promise. But God graciously gave it to Abraham as a promise.

19 Why, then, was the law given? It was given alongside the promise to show people their sins. But the law was designed to last only until the coming of the child who was promised. God gave his law through angels to Moses, who was the mediator between God and the people. 20 Now a mediator is helpful if more than one party must reach an agreement. But God, who is one, did not use a mediator when he gave his promise to Abraham.

21 Is there a conflict, then, between God’s law and God’s promises?[a] Absolutely not! If the law could give us new life, we could be made right with God by obeying it. 22 But the Scriptures declare that we are all prisoners of sin, so we receive God’s promise of freedom only by believing in Jesus Christ.

23 Before the way of faith in Christ was available to us, we were placed under guard by the law. We were kept in protective custody, so to speak, until the way of faith was revealed.

24 Let me put it another way. The law was our guardian until Christ came; it protected us until we could be made right with God through faith. 25 And now that the way of faith has come, we no longer need the law as our guardian.

26 For you are all children[b] of God through faith in Christ Jesus. 27 And all who have been united with Christ in baptism have put on Christ, like putting on new clothes.[c] 28 There is no longer Jew or Gentile,[d] slave or free, male and female. For you are all one in Christ Jesus. 29 And now that you belong to Christ, you are the true children[e] of Abraham. You are his heirs, and God’s promise to Abraham belongs to you.

 

There is such a joy and peace to know that we serve a God who has created a way for all of us to understand that we are one in His presence. This scripture is a reminder of the viewpoint of God regarding unity and oneness.

For those who desire to come into the Kingdom of God, it can be difficult to get to Him if all they see is the bias and prejudice that sometimes exists in our society. That mindset can be applied to their own personal relationship with God. They may think that He is a biased God who picks and chooses who to bless.

Have you felt that way? Has the enemy convinced you that there are certain blessings you cannot attain in this lifetime? May you be encouraged by this scripture to know:

  1. We are all the children of God by faith in Christ

This means we all have the privilege of being blessed by God. Remove the fear, distrust, and doubt that God will not bless you because of your social status, race, or whatever bias you face. Ask and believe in faith that God is able and desires to give you all blessings that pertain unto life and godliness.

 

  1. We are one in Christ Jesus

The Lord desires for us to view one another as one. If one person hurts, we hurt as well. Considering this fact will open our lives to embrace compassion, empathy, and kindness. The next time you want to be quick to judge or scorn another brother or sister in Christ, remember that we are one in God’s eyes. Ask Holy Spirit what He desires for you to do and place yourself in that person’s shoes to ensure that the decision you make in thought or actuality will be pleasing to Him.

 

  1. We are heirs to the promise because we are Abraham’s seed

Recognizing that we are one in Christ Jesus allows us to ask boldly for all the promises that were provided to Abraham. It is easy to read the Word of God and look at what God blessed Abraham with and think that those blessings were only for him. However, Abraham is no longer living but those promises God gave him, still exist. Why won’t you claim them? God desires for you to experience the joy and breakthrough that Abraham received.

 

 

 

 

 

 

The love of God is not a feeling, but it is His Word in manifestation. This week, begin to think about the promises of God that are accessible to you, and have not been activated in your life.

 

  • Why are they not manifesting in your life?
  • Have you positioned yourself to ask and believe in faith that God can do it?
  • Do you have stewardship principles in your life to ensure those blessings are passed on to future generations after you? Who will gain from your blessings and breakthrough?

 

It is time to walk in the fullness of what God has for you. Believe that He is more than able to bless you with an abundant life and wants you to experience all that this life has to offer you. All you have to do is ask in faith, believe, and receive it by preparing for the manifestation of what you ask Him. He will bless you according to His Word and His will for your life.

Prayer

Dear God,

I am grateful for the clarity you bring through your Word to remind me that I am just as qualified for your favor, love, and blessings as Abraham was. I boldly begin to believe and ask by faith for everything I need.

Teach me the discipline to steward what you have placed in me so that I can pass it on to future generations and become a carrier of the many blessings that you will bestow upon me. My mind is being transformed to believe for the best and view myself as a partaker of the blessings that Christ has to offer.

Thank you for this reminder. I am loved by you.

Amen.

Pentecostalism’s Neglected Black History

Dr. Estrelda Y. Alexander grew up in the Pentecostal movement, but didn’t know much about the black roots of that movement until she was a seminary student. In her groundbreaking new book, Black Fire: 100 Years of African American Pentecostalism, the Regent University visiting professor traces those roots back to the Azusa Street Revival and beyond. Alexander was so influenced by what she learned that she’s spearheading the launch of William Seymour College in Washington, D.C., to continue the progressive Pentecostal legacy of one of the movement’s most important founders. Our interview with Alexander has been edited for length and clarity.

URBAN FAITH: I was introduced to Rev. William Seymour through your book. What was his significance in Pentecostal history and why was it ignored for so long?

ESTRELDA Y. ALEXANDER: I grew up Pentecostal but don’t remember hearing about Seymour until I went to seminary. In my church history class, as they began to talk about the history of Pentecostalism, they mentioned this person who led this major revival, and I’m sitting in class going, “I’ve never heard of him.” I would say part of it was the broad definition of Pentecostalism, which is this emphasis on speaking in tongues, and that wasn’t Seymour’s emphasis. So, even though he’s at the forefront of this revival, he’s out of step with a lot of the people who are around him. Then again, he’s black in a culture that was racist. For him to be the leader would have been problematic, and so he gets overshadowed. I think his demeanor was rather humble, so he gets overshadowed by a lot of more forceful personalities. He doesn’t try to make a name for himself and so no name is made for him. He gets shuffled off to the back of the story for 70 years, then there’s this push to reclaim him with the Civil Rights Movement. As African American scholars start to write, he’s part of the uncovering of the story of early black history in the country.

What was his role specifically in the Azusa Street Revival?

He was the pastor of the church where the revival was held, so these were his people and he stood at the forefront of that congregation. The revival unfolds under his leadership.

The revival initially began with breaking barriers of race, class, and gender, but quickly reverted to societal norms. Why?

Estrelda Alexander

They began as this multi-racial congregation, though I think it still was largely black. Certainly there were people there of every race and from all over the world, and women had prominent roles. That was unheard of in the early twentieth century. They were derided not only for their racial mixing, but also for the fact that women did play prominent roles. But within 10 years, much of that had been erased. As the denominations started to form, which they did within 10 years of the revival, they started to form along racial lines. Sociologist Max Weber talks about the routinizing of charisma, that all new religious movements start with this freedom and openness to new ways of being, but as movements crystallize, they begin to form the customary patterns of other religious movements. You see that happen over and over again. That’s not just Azusa Street; that’s a process that is pretty well documented.

Is there still more racial integration in Pentecostal churches than in the wider of body of churches?

There has been an attempt to recapture the racial openness with certain movements. There’s what we call the Memphis Miracle, an episode where the divided denominations came together and consciously made an effort to tear down some of those barriers. It’s been more or less successful. There’s still quite a bit of division. It’s not on paper. On paper, there’s this idea that we’ve all come together, but the practicality of it doesn’t always get worked out.

Some of the division was about doctrine, in particular in regard to the nature of the Trinity. Was that interconnected with the racial issues, or are those two separate things?

They’re not interconnected. There are certainly some racial overtones in the discussion, but that doctrine gets permeated throughout black and white Pentecostal bodies. One of the interesting things, though, is that one of the longest-running experiments in racial unity was within the Oneness movement, which reformulated the doctrine of the Godhead. The Pentecostal Assemblies of the World has tried very hard to remain inter-racial, and adopted specific steps making sure that when there was elections that the leadership reflected both races. If, for instance, the top person elected was white, then the second person in place would be black. It would go back and forth. It’s now predominantly a black denomination, though.

Does Pentecostal theology make it more hospitable to alternative views of the Trinity?

Oh no. In Pentecostalism there is a major divide over the nature of the Godhead, and so the break over that issue wasn’t hospitable. I was a member of a Oneness denomination for a while, but I’m a theologian, so I’ve come to a more nuanced understanding of the Godhead. But in conversations with others, the language that gets used when they talk about each other’s camps is very strong. They are quick to call each other heretics. Among scholars, we tend to be more accepting of other ways of seeing things, but within the local churches, especially among pastors, that is a real intense issue.

In the book, you say Rev. T.D. Jakes views the Godhead as “manifestations” of three personalities and that he successfully straddles theological fences. How has he been able to do that?

For a lot of the people in the pews, what they see is Jakes’ success, so they don’t even pay attention to or understand that there is a difference. You’ll see people who, if they understood what Jakes was saying, they would not accept it. I’m not saying what Jakes is saying is wrong. I think the Godhead is a mystery and anybody that says they can explain it is not telling the truth.

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