Over the course of the past twenty years, I have filled the pulpit of several hundred churches in the United States. Those churches belong to more than 20 denominations, though most are Southern Baptist. During this twenty-year stretch, I cannot remember more than, say, 20 churches that were multi-racial. Although I rarely encountered churches that were overtly racist, increasingly I have come to recognize the monochrome racial uniformity of our churches as an obstacle to the gospel. What is true of our churches often is true also of our seminaries.
For the past twelve years, I have been a professor at Southeastern Baptist Theological Seminary, where I also currently serve as Provost. For better and for worse, our seminary reflects the Southern Baptist churches that created and support it (especially the churches in the South), and which populate its classrooms with budding ministers of the gospel. I am profoundly grateful for Southern Baptist churches and recognize the myriad ways in which they represent well God and his gospel. However, my love and appreciation for our network of churches causes me to reflect upon ways in which we do not yet reflect well God and his gospel, and one of those ways is racial unity and diversity.
Each semester when I sit on the platform for convocation and graduation, I notice the overwhelmingly white sea of faces. Similarly, when I preach in our churches, I am reminded that MLK’s famous statement still holds true: the Sunday hour of congregational worship does appear to be in many communities the most segregated hour of the week. This segregation appears as an odd anomaly in the midst of our broader American social and cultural context, where Anglos, African Americans, Hispanics, and Asian Americans live, work, and play alongside of one another. Each semester I pray that God would bless us by making our seminary a preview of his new creation kingdom in which all tribes, tongues, peoples, and nations will worship together.
As the faculty and administration at Southeastern we are working to make our seminary environment hospitable to non-Anglo students. We seek to teach to and for the concerns of non-Anglo students. Thus, I have been doing some reading toward that end. Among various books on race and racism, George Yancey’s Beyond Racial Gridlock: Embracing Mutual Responsibility stands out, providing a very helpful introductory treatment of racial unity from a Christian perspective. Yancey’s book was in fact so helpful that I decided to craft a five-part blog series on race and faith, of which this post is the first installment.
Yancey argues that Americans in general, and Christians in particular, have not quite made the progress we might think we have in our battle with racism. Yancey argues that racial issues, not unlike life/death issues, are moral issues (11). However, while many evangelical Christians possess clear categories for conceptualizing and evaluating other moral issues (such as life/death issues; and can clearly articulate, for example, why abortion is immoral), Yancey argues that most Christians have not worked out moral categories or responses for racism. He writes, “My reading of secular and Christian literature on issues of race has not uncovered any unique stance on the part of the Christian church. When Christians write and speak about racial issues, they sound much like their secular counterparts. Instead of initiating our own solutions to the problem of racism, we merely copy the solutions offered by the rest of the world” (11).
Yancey recommends, however, that evangelicals more than most people should understand the doctrine fundamental to understanding racism—human depravity. “To understand how to best eliminate racism, I propose that we start with the Christian doctrine of human depravity. Secular solutions are incomplete because they ignore the reality of human depravity and our sin nature” (13). For this reason, Yancey devotes the first part of his book to describing and critiquing four secular solutions to racial gridlock. In the second part Yancey provides his own constructive Christian treatment of the issue. Yancey’s categories and arguments are helpful enough that they will form the backbone of the current blog series.
 George Yancey, Beyond Racial Gridlock: Embracing Mutual Responsibility (Downers Grove: IVP, 2006). Yancey is associate professor of sociology at the University of North Texas, and is an African-American.