For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. For through him we both have access to the Father by one Spirit.Ephesians 2:14-18
I saw a funny video on Facebook of a comedian talking about his experience at “white church” when his white friends invited him on Sunday. It was not only hilarious but it highlighted some of the different experiences Christians have in church based on their race.
More and more churches have a diversity of races among them. Non-denominationalism has greatly helped this, but we still have a long way to go. There are still “white Protestant” and “black Protestant” churches and traditions. There are “white Pentecostal” and “black Pentecostal” churches and traditions. There are Baptist churches that are predominantly and historically white and there are Baptist churches that are predominantly and historically black.
When you look at studies done of the American church–from organizations like Pew Research and Barna Group–they show that the “black church” has had a strong emphasis on social justice. The “white church” in America has been trying to catch up to this emphasis for decades, first in the mainline Protestant traditions and now among evangelicals. But the other emphasis–the one that is hardly ever mentioned in the news, among evangelicals, or among mainline protestants–is how the black church has for decades emphasized the Holy Spirit, the gifts of the Spirit and the movement of the Spirit within the worship setting.
The Holy Spirit, the gifts of the Spirit, and the movement of the Spirit is not only emphasized in black Pentecostal churches, but even within historically black Protestant traditions. In other words, it seems that in the fight against oppression and injustice, the black church not only focused on the importance of social justice and transformation but also focused on the need for the empowerment of the Holy Spirit.
This hardly ever gets discussed in conversations about racial reconciliation in the church. Why?
The reason is because the white churches that champion social justice the most completely reject the gifts of the Spirit and the importance of the movement of the Spirit.
Here is what I’d like to propose. Until the white church understands the Holy Spirit better, how the supernatural gifts of the Spirit operate today, and what it looks like for a movement of the Spirit to happen, there will be large gaps in racial reconciliation in the church. How can a white church that rejects the fullness of the Spirit embrace a black church that not only emphasizes the Spirit but absolutely depends on Him.
Let me take it a step further. Until the white church embraces the charismata, we will never fully embrace our black brothers and sisters in Christ. If we don’t understand what is happening when that black grandma prayer warrior falls down on the church carpet after being prayed for, if we, in all our whiteness, still label it “emotionalism” or worse (black people getting carried away) then we’ll never be able to move toward racial reconciliation in the church. I propose that until we, as white folks, start dropping under the power of the Holy Spirit, racial reconciliation will just be an academic pursuit.
Paul said, “For through Him (Jesus) we both have access to the same Father by one Spirit” (Ephesians 2:18). The Holy Spirit is the One who unifies the Church, the Body of Christ. Again, Paul reminds us, “…we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13). In 1906 when the Holy Spirit sparked the Azuza Street revival–the birthplace of Pentecostalism–blacks, whites, and Latinos all came together and worshiped together. William Seymour, the son of emancipated slaves, led the revival. This was completely unheard of in that time of segregation. But the revival fires of the Holy Spirit brought unity and racial reconciliation (however temporary).
We cannot seek unity and racial reconciliation and reject the Spirit. We cannot say “No” to the supernatural gifts of the Spirit that are on full display in our black brothers and sisters and then turn around and try to say “Yes” to unity.
So, are you a Christian who is passionate about racial reconciliation in the Church? Then I propose that you start investigating the Holy Spirit. I invite you to seek the baptism of the Holy Spirit, the gifts of the Spirit, and the manifestations of the Spirit. Start there and you’ll be on your way to increasing your understanding of the black church in America.