The concept of leading up within organizations is common. Leading up, when done well, benefits the entire congregation, as the insights and innovations of youth are brought into conversation with the foresight and wisdom of older generations of godly leadership. This dynamic is important when it comes to racial reconciliation and justice, particularly among majority-white churches. Given the inertia of racial privilege and the insulating impact of racial segregation, these churches benefit from the idealistic voices of younger leaders. If these women and men can leverage their influence up the leadership ranks with wisdom and humility, the entire church stands to grow in racial reconciliation and justice.
I recently reviewed Al Tizon’s new book, Whole and Reconciled for Missio Alliance.
One of the defining and disappointing characteristics of western Christianity has been our instinct to bifurcate the church’s mission. Consider, for example, the countless ways we find to debate whether evangelism or justice should be our priority. Is it the church’s primary mission to address the material sources of a person’s present suffering or the spiritual nature of their future? These either-or debates often happen within privileged confines among those with the ability to theorize about these things. It’s probably not surprising that communities relegated to the margins have often held together the same attributes of Christian identity that others of us have torn apart. I’m thinking of the many African American congregations in my neighborhood whose services end with an old-school altar call and whose bulletins are filled with opportunities for their members to seek justice throughout the week.
In Whole and Reconciled: Gospel, Church, and Mission in a Fractured World, Al Tizon applauds those who have attempted to bridge theological bifurcations such as this by encouraging, in the language of the Lausanne Movement, “the whole church to take the whole gospel to the whole world.” By emphasizing whole—or, in other contexts, holistic—these theologians and practitioners are advancing a version of mission that cares about word and deed, evangelism and justice. Importantly, the church beyond the west is included in this vision. Rather than the old assumptions about western missionaries being sent to the majority world, mission is now from everywhere and to everywhere.
Whole and Reconciled is a paradigm-shifting book with the potential to enlarge how our churches envision and participate in God’s mission. Here are four ways Tizon succeeds in challenging us to think bigger about everything, beginning with reconciliation.
The first element of this [Christian] uniqueness is that the Christian faith glorifies as Son of God a man who was degraded and dehumanized by his fellow human beings as much as it is possible to be, by decree of both church and state, and that he died in a way designed to subject him to utmost contempt and finally to erase him from human memory.
The second unique feature of the Christian gospel… is its central message of the justification of the ungodly (Rom. 4:5; 5:6). In this, the biblical story differs radically from any other religious, philosophical, or ethical system ever known. Every other system, including rabbinic Judaism and some varieties of gnostic teaching from within Christianity itself, assumes some sort of distinction between godly and ungodly, righteous and unrighteous, spiritual and unspiritual. In its radical form, the Christian gospel declares, “It is written, ‘None is righteous, no, not one; / no one understands, no one seeks for God”… and “there is no distinction; since all have sinned and fall short of the glory of God” (Rom. 3:10-11, 22-23)…
The only provision in religion for the ungodly is to turn to religion. There is no good news in religion for those who have not turned or cannot turn. A crucial aspect of the radical newness of the Christian gospel is the word it speaks precisely to those “without God in the world” (Eph. 2:12).
This comes from the first couple of paragraphs of the last chapter in Rutledge’s exquisite book about the crucifixion and the many atonement motifs the church has imagined in order to attempt to understand the scope of what God accomplished on that cross. These two paragraphs are representative of something the former pastor does so well: while diving deep into the theology she never loses the plot; the particular distinctiveness of the Christian story runs from beginning to end of her study.
There were countless moments of new or fresh insight in the months I spent with this book but there were at least as many times when I thought, “Yes! Exactly. This is why I’m a Christian.” Time and again Rutledge turns her attention to the worst of our sinful human instincts and shows how the crucifixion is more than enough to withstand them. Situated within an apocalyptic war between God and the forces of evil, Jesus’ faithfulness unto death is the decisive word that God’s cosmic salvation has won the ages.
My friend Kevin Considine is a Catholic theologian whose work I always look forward to. I was especially interested in his most recent article because it engages with the theme of pilgrimage as an important, and thoroughly Christian, way of engaging the work for racial justice and reconciliation. He writes about an experience in the church that held Emmett Till’s funeral.
Like a modern Pietà, Till Mobley displayed the corpse of her son for the world to view and to expose the deep evil pulsing through the veins in the United States. The funeral was attended by thousands; pictures of Emmett Till’s body appeared in Jet, Ebony, and other magazines; and his story was told and retold in newspapers and conversations around the nation and the world.
“I was in a holy place, a place for pilgrimage only a few miles from my home, and I had no idea that this church still existed.”This was the spark that lit the fire for the modern civil rights movement: In the depths of tragedy, sorrow, and injustice, God “happened” through the actions of Ms. Till Mobley.
He goes on,
This pilgrimage problem is larger than my own ignorance, because the vast majority of Catholics and other Christians are also ignorant of this period of time during which God again became tactile in our midst. As in many other times and places, the God of Jesus Christ “happened” and few of the powerful, healthy, and privileged paid attention.
Too few of us make a pilgrimage to seek out the “hush harbors” where ekklesias of slaves gathered, journey along the path of the Underground Railroad, shed tears at the sites where white “Christians” lynched black men on Sundays after church, or pray with and for the martyrs at any of the numerous black churches bombed and attacked by white “Christians.”
Please read the entire article. Kevin is on to something very important for American Christians. We don’t need to travel across the world to visit holy sites. Pilgrimages to the sites of faithful saints are all around for those of us with eyes to see beyond our racial blinders.
On October 1, 1962, James Meredith enrolled in the University of Mississippi for his final year of college. What should have been a straightforward process involving applications and recommendations was anything but easy. Riots broke out on campus two nights before the arrival of the 29-year-old incoming senior. The possibility of the first African American student at Ole Miss was significant enough to draw concerted opposition from the governor of Mississippi and intervention by Robert Kennedy, then the U.S. Attorney General. Reflecting later, Meredith, a veteran of the U.S. Air Force, remembered his time at the university as a war, one which he won by forcing the federal government to intervene to defend his civil rights. This was a war against white supremacy and Meredith was willing to lead the charge, no matter how violent the response.
It is impossible not to think about Meredith regularly while reading The Color of Life and not only because the author regularly weaves his story through her narrative. Cara Meredith is the daughter-in-law of the civil rights icon, married to his son James. Also, she is white.