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Lifting the Veil: the Role of Black Christians in Leading Racial Reconciliation Within American Evangelicalism

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Lifting the Veil: the Role of Black Christians in Leading Racial Reconciliation Within American Evangelicalism Dissertation Approval Sheet This dissertation entitled LIFTING THE VEIL: THE ROLE OF BLACK CHRISTIANS IN LEADING RACIAL RECONCILIATION WITHIN AMERICAN EVANGELICALISM Written by ESSENTINO A. LEWIS, JR. and submitted in partial fulfillment of the requirements for the degree of Doctor of Ministry has been accepted by the Faculty of Fuller Theological Seminary upon the recommendation of the undersigned readers: _____________________________________ Dr. Daniel White Hodge Content Reader _____________________________________ Dr. Kurt Fredrickson Associate Dean for Professional Doctoral Programs Date Received: August 5, 2020 LIFTING THE VEIL: THE ROLE OF BLACK CHRISTIANS IN LEADING RACIAL RECONCILIATION WITHIN AMERICAN EVANGELICALISM A DISSERTATION SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY FULLER THEOLOGICAL SEMINARY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF MINISTRY BY ESSENTINO A. LEWIS, JR. JULY 2020 Copyright © 2020 by Essentino Lewis, Jr. All Rights Reserved ABSTRACT Lifting the Veil: The Role of Black Christians in Leading Racial Reconciliation within American Evangelicalism Essentino A. Lewis, Jr. Doctor of Ministry School of Theology, Fuller Theological Seminary 2020 The unique perspective of Black Christians is essential in leading racial reconciliation efforts within American evangelicalism. This dissertation will use W.E.B. Du Bois’s notion of “double consciousness,” articulated in his classic work, The Souls of Black Folk, as a framework to examine whether Black Christians, namely the Black Church and Black evangelicals, should use their unique position to lead the truthful examination necessary for authentic healing and racial reconciliation within the American Evangelical Church. Du Bois observed that African Americans exist in duality—as both insider and outsider—and, as a result, are positioned to offer a distinctive critique of American life. Similarly, the Black Church and, to some degree, Black evangelicals have never been fully embraced by the evangelical mainstream and occupy a unique space within American Christianity that allows them to speak authoritatively in efforts around racial reconciliation. The Black Church and Black evangelicals are fluent in mainstream evangelical orthodoxy and orthopraxy, but are also in touch with the pain that exists at the margins of American church life and culture. Believing traditional definitions of reconciliation to be inadequate, this dissertation will articulate a new, theopolitical framework for directing reconciliation efforts. This new framework incorporates elements of biblical and political conceptions of reconciliation. This study concludes that while the reality of sin ultimately prevents the full expression of racial reconciliation, American evangelicalism must continue to press toward it under the leadership of Black Christians. The earnest seeking of reconciliation can itself contribute to a degree of harmony and healing. The theopolitical framework of reconciliation articulated in this work provides important elements for consideration in the effort, including opportunities for truth-telling, collectivism, contextualization, and reparations. Content Reader: Daniel White Hodge, PhD Words: 276 To Buffalo, Florence, and La Digue the people and lands that shaped my life ACKNOWLEDGEMENTS I was not always sure this dissertation would be completed. That’s just being honest. I knew the ideas would reside in my heart and mind, but whether they would ever actually make it onto paper was never a given. The demands of life and ministry sometimes conspire together to co-opt the best laid plans. I am so grateful for the many people who challenged, encouraged, and informed my work. This was a joint effort. Special thanks to my family. Cassandra, 23 years, 3 children and 7 degrees later and we’re still not sure our educational journey is over. It has been a joy to be, among other things, your career classmate and study partner. Thanks for holding it down always. Sidney, Simone and Essentino III, I appreciate your patience while I got this thing done. One of the reasons I wrote on racial reconciliation is because I hope you will inherit a much more united church and world than the one that currently exists. As you grow and assume leadership roles within the Body of Christ, whatever they may be, remember to honor both your beautiful melanated bodies and your spirits. Each was created in the image and likeness of God. Mom and Dad, thanks for teaching that to me. Clifton Park Baptist Church, it is my honor to be your pastor. We are leading the way, teaching the truth and experiencing the life. You guys have loved me, supported me and challenged me for the last twelve years. You have allowed me room to grow and evolve as a pastor and theologian and I will always be thankful for that. Thanks for your continued words of encouragement and prayers. To my staff: Janet, Lashanor, Glenn, Randi, Robin, Leslie and Tony—we made it. Thanks for stepping up and stepping in while I stepped away to complete this work. I could not have done this without your prayers and support. Bennett W. Smith, Sr., Guy A. Williams, Sr., and John K. Jenkins, the three I have called pastor, my ministry is an extension of each of you. Everything I do as pastor, preacher, and leader is somehow influenced by your model. This doctorate is the continuation of your legacy. I will continue to work so that “your fruit shall remain” (John 15:16). My friends—The Brethren—Matthew Watley, Daryl Williams, and Tony Lee, you guys are the best. Thanks for making it cool to be smart and love Jesus. Vaun, Ayo and Oye, thanks for your prayers, support, and understanding the last-minute cancelations and temporary pauses on our discipleship group while I got this done. It’s time to hit it hard now. To the inaugural Transformational African-American Church Leadership Cohort: we are and will forever be the first. Steven Lee, Tamla Wilson, Janella Pyles, Erinn Harris, Sabin Strickland, Marlyn Bussey, Andreton Jones—I say your names because we iv did this together. Thanks for your spirit of collegiality and friendship. Dr. Efrem Smith, thank you for bringing your passion for the church into the classroom. Your heart for reconciliation and, in particular, multicultural ministry challenges me in ways I cannot shake. I must deal with it and wrestle through it. And that is good. Oh, and for the catfish, fried chicken, collard greens, and cornbread you introduced us to in every greasy spoon in Los Angeles, Chicago, and Atlanta—I say “amen.” Dr. Daniel White Hodge, you are the personification of every reason I desired doctoral study. You challenged me to rethink theology, pastoral practice, language, history, parenting, and the list goes on. Thank you for your authenticity and fearlessness. To God be the glory for it all! Essentino A. Lewis, Jr. Lanham, Maryland July 2020 v TABLE OF CONTENTS ACKNOWLEDGEMENTS iv PART ONE: DEFINING AMERICAN EVANGELICALISM, BLACK EVANGELICALISM AND THE BLACK CHURCH INTRODUCTION 2 CHAPTER 1: DEFINING AMERICAN EVANGELICALISM AND ITS 12 RELATIONSHIP TO BLACK CHRISTIANS PART TWO: FRAMING RACIAL RECONCILIATION IN AMERICAN EVANGELICALISM CHAPTER 2: LITERATURE REVIEW 40 CHAPTER 3: A NEW FRAMEWORK FOR RACIAL RECONCILIATION 55 WITHIN AMERICAN EVANGELICALISM PART THREE: UNDERSTANDING THE ROLE OF BLACK CHRISTIANS IN RACIAL RECONCILIATION WITHIN AMERICAN EVANGELICALISM CHAPTER 4: THE UNIQUE PERSPECTIVE OF BLACK CHRISTIANS IN 91 RACIAL RECONCILIATION EFFORTS CHAPTER 5: UNAVOIDABLE QUESTIONS CONCERNING RACIAL 112 RECONCILIATION IN AMERICAN EVANGELICALISM CHAPTER 6: “AM I MY BROTHER’S KEEPER?” THE ROLE OF BLACK 126 CHRISTIANS IN LEADING RACIAL RECONCILIATION WITHIN AMERICAN EVANGELICALISM CONCLUSION 138 BIBLIOGRAPHY 144 vi PART ONE DEFINING AMERICAN EVANGELICALISM, BLACK EVANGELICALISM AND THE BLACK CHURCH INTRODUCTION On July 20, 1957, over one hundred thousand spectators packed Yankee Stadium. Casey Stangel and his American League leading baseball team, headlined by Mickey Mantle and Yogi Berra, were on a five-game winning streak and in prime position to earn a spot in the World Series. On this day, however, the ballclub was not in town and the people had not come to watch them play. Instead, beginning at 9 a.m., the parking lots began filling up for a different kind of event. By mid-afternoon, the crowd overflowed onto the outer perimeter of the stadium and the gates were forced closed. The people had come to hear Billy Graham. The 38-year-old Baptist minister was concluding his New York City Crusade, which had seen nearly 2.4 million people in attendance over the course of its sixteen weeks. This particular day would be the largest crowd for an evangelistic crusade in American history. It would also be the largest gathering for anything ever held at Yankee Stadium. As Graham mounted the pulpit, he instructed his audience to be quiet. He advised them that even a whisper or the slightest movement of one person could become a distraction for thousands. The crowd was in rapt attention as he hurried to the seminal point of his message: “Tonight, before you leave Yankee Stadium, you too shall have to choose because there is no neutral ground concerning Jesus Christ. You will have to choose whether you’re going to serve God or…the other gods of America.”1 It was a message of repentance, a clarion call to his listeners to turn from the prevailing norms of 1 Billy Graham, Billy Graham’s 1957 New York Crusade Sermon at Yankee Stadium, Billy Graham Evangelistic Association, July 21, 2017, YouTube Video, 5:33, https://www.youtube.com/watch?v=1aZoqIwHsdM. 2 the day to a standard of godliness. It was a message for the masses. Interestingly enough, however, Graham could have given his exhortation just as easily to the American Evangelical Church he represented. In particular, when it comes to the issue of race— both then and now—American evangelicalism has a choice: will it serve God or the gods of America? The story of race within the American Evangelical Church tracks, to a great degree, the story of race in the nation.
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