I would urge you this weekend to find, or make, 50 minutes to listen to Duke Kwon’s address on racism and the Christian church. Andrew Wilson flagged it on his blog and called it the best message he’s heard all year. That’s not hyperbole. This is a powerful, uncomfortable, thoroughly Christian sermon on the history of racism within the evangelical Reformed community, and what true repentance requires.
At one point in the message, pastor Kwon makes a point about the racial legacy of the evangelical church that I’m ashamed to say has never before occurred to me. Making the point that biblical restitution requires us to be honest about how sin has injured others, Kwon argues that the cumulative effect of complicity in racism excluded–for centuries–black Christians from the life of the church, and has thus resulted in a liturgy and ecclesiastical life that looks radically different because of such exclusion than it might otherwise look. Kwon focuses his comments on the PCA, his denominational home, but everything he says could easily–in fact, more easily–be applied to the Southern Baptist Convention, my home (which was literally created for the preservation of racism).
Here’s the full quote:
In 1969 the National Committee of Black Churchmen asserted that, historically, the Christian church has served as the ‘moral cement’ of the structure of racism in this nation, and that therefore, the church should share accountability for the problem of racism in America. And they were not wrong. Two hundred and fifty years of providing the moral grounds for slavery, 90 years of complicity with Jim Crow, 60 years of blessing separate-but-equal, even in her pews, the church bears more responsibility for the racist heritage of the United States than we would want to believe.
For now, however, my attention is focused on the church’s responsibility, not out there [in secular society] more broadly–that is an important conversation that we must have–but for the church’s responsibility for providing and repairing marginalizing and racist structures within the church.
Have you noticed that in the evangelical and Reformed church, we tend to act as if the dearth of African-Americans from our communion is a morally neutral, sociological phenomenon? In fact, much of the absence of black members can be traced back to the active and passive participation in anti black racism by white Christians. What I mean is this. Evangelical and especially Reformed worship traditions aren’t alienating to black Christians and other Christians of color only because of mere differences or preferences of cultural perspective; they are alienating, in part, because of the racist legacy that not only kept them out of the pews, but also excluded them from the generation after generation development of liturgical life, community life, and confessional theology. The Presbyterian church is weak in addressing the core concerns of the black community because the Presbyterian church literally WAS one of the core concerns of the black community.
Let me say this again. The weekly discomfort that many of you feel, the weekly discomfort that an African-American feels in a mostly white PCA church, is not only the product of present cultural differences. That discomfort is also the byproduct of past immoral exercises of social and ecclesiastical power. We need to reckon with that.
Let this quote sink into your soul. And then, ask yourself: What would a Christian, confessional church culture that was never complicit in racism and hatred look like today? It’s difficult to even visualize, isn’t it?
That, friends, should make us weep with repentance.