Critical Race Theory: What’s the problem?
Critical Race Theory: What’s the problem?
I am trying to understand why my Christian partners in missions and ministry are troubled by Critical Race Theory (CRT). There are theories about everything not only including theories in the natural sciences, but in the social sciences as well. Theories in the social sciences are centered around social behavior, social interaction and the nature of groups including organizations. Theories on human social behavior are not individual selfish ideas, but statistically significant realities about social human behavior, social interaction and groups/organizations.
Theories are developed in the natural sciences and the social sciences based on verifiable and reliable facts. The cool thing about “theories” is that they can be proven or disproven based on solid data collection and analysis to determine efficacy. A social theory aims to understand a social dynamic or a social phenomenon. The problem of race or as Dr. Cornell West says is the problem of the color line and it is a social dynamic worthy of analysis. Two questions among many that can be asked by a social researcher are:
· How does race impact attainment in higher education and upward mobility in the workplace?
· How do the conditions in which a group migrates: voluntarily or involuntarily, impact that group’s ability to assimilate, adapt and/or thrive?
These questions are simple examples of how a social science researcher may begin collecting data to be able to make generalized assertions about a social dynamic. So one reading about CRT can decide that they “don’t like” the results of a statistically significant or proven reality. We could be referencing Darwin’s Theory of Evolution in the natural sciences or CRT in the social sciences. The individual feeling is not the litmus test.
CRT is an academic concept over 40 years old. It argues that race is socially constructed. “In the 1700s and early 1800s, scientists studied ‘race science’—the idea that humankind is divided into separate and unequal races.” (The Science of Self. Facing History & Ourselves @ www.facinghistory.org). The German scientist, Johann Fredrich Blumenbach coined the term Caucasian in 1795 and made a race typology or the higher to the lowest racial group with Caucasians being on top and as the “original race and therefore the most beautiful.” In other words, the concept of race or racial hierarchies more specifically was developed by the dominant racial group putting some groups at the top and others at the bottom. The ramifications of such determinations have always had cumulative impact for all racial groups that are inherent in the systems of society: educational, criminal justice, political, and more.
When I was in middle school and registering for high school courses, I was told by my teacher to register for the vocational track. (Now there is nothing wrong with vocational or trades training for there is lots of money to be made and services that need to be provided). When I informed that teacher that I wanted the college track she said that it was not for me. That all “of you” are registering for vocational ed. I argued that I wanted the courses that my field hockey-playing friend, Jeannie was taking. Fast forward, as the end of high school, I applied to two universities although my guidance counselor said that I should not apply. Once accepted provisionally to Adelphi University the counselor said, “Yeah you are in, but you won’t make it.” No doubt, the middle school teacher and the high school counselor were products of their social location to include their shared understanding of race and educational attainment based on race. So CRT is a theory with statistical significance —-meaning that longitudinal patterns are verifiable and reliable. Race does matter in practice on a large scale. CRT is not about individual prejudices and discriminatory practices, but about the perpetual overwhelmingly multiplied individual practices that produce systems that benefit some more so than others based on race.
We are all created in the image of God and ideally there would be no need for social inquiry if in fact we all fully embraced the Imago Dei in the other. The reality is though that power, greed, conquest or manifest destiny trumps the cross thereby making it necessary for the deconstruction of systems for the ushering in if a new kingdom of God in Christ. Jesus tried to identify to the first century powerbrokers the flaws in the system for the purpose of a new kingdom based on love as the fulfillment of the law. To my co-laborers in ministry, CRT aims to do the same.
Umm…Pastoral Aid
Xtra Love for the Pastor?
By: Valerie Carter Smith
SparkBlog 9/1/2021
I became a Christian in a rural Pentecostal church on Long Island when I was 9 years of age. This church saved my life as I tried to navigate a homelife of extreme dysfunction. Being a member of a Pentecostal church back then called for total commitment to what was defined as holiness. Among such things as wearing long dresses, no make-up, not doing worldly things such as going to the movies or to the bowling alley where there was a bar selling alcoholic beverages, we were committed even in giving excessive amounts of money to the church. This was so because we were holy sanctified, and everything belonged to God anyway—my body and my money!
Financial giving also carried over into how we supported our pastor. We did the following:
· Gave to a weekly cash offering and to the “pastors purse” when preaching out so that his needs were met
· Gave sacrificially on special days such as birthdays, graduations, and vacations
· Gave thousands of dollars once a year for the pastor’s anniversary
I would occasionally here non-church folks say, “All the pastor wants is your money!” It must be noted that in many rural Pentecostal churches, the leader started the church, and it could have been years, if ever, where a standard “salary” was given.
It is out of the background in which I have come to the black Baptist church after seminary in 1986. No doubt, I had to learn a lot. One, that pastors were voted in if they hadn’t started the church and that they receive a salary package. I was still convinced that we had to “bless the pastor and spouse” regularly. This meant giving liberally at anniversaries and birthdays, as well as “blessing” the pastor periodically because she/he watches over your soul and feeds you with the bread of life!
Well, I have had my challenges in understanding the “Black Baptist Way,” if you will! I have stepped on landmines pushing for the “extra love” to be shown to the pastor and his family only to be reprimanded most of the time, nominally heard, and mostly ignored. I am not arguing that the Pentecostal tradition had it totally right either as there are issues related to social class that must be factored in. Studies clearly show that poor people give more percentage of their income to religious organizations than other socio-economic groups. So, there is certainly a dynamic that needs to be explored here. But for our purposes, in the quest to understand this dynamic in the black Baptist church, I have designed a survey to learn about the perceptions and practices in the black Baptist church related to pastoral aid. In some more modern five-fold ministry Baptist churches the pastor’s aid committee may be called the pastor’s armor bearers.
So that MissioSpark can learn more about the black Baptist church and pastoral aid, a survey will be deployed soon. To take the survey, one must be a participating member or a former participating member of a black Baptist church. Participating means that you attended on average at least once a month and that you gave financially in regular intervals throughout the year.
Survey coming soon at Facebook @missiospark on Pastoral Aid in the Black Baptist Church: Perceptions and Practices
Survey Results: Spiritual Disciplines Before and During COVID-19
MissioSpark deployed this brief survey in late July 2020. As this post was not boosted or deployed for compensation by survey-takers, there were only 10 respondents. Theoretically, there are not enough respondents for MissioSpark to make any significant assertions about spiritual disciplines before and during COVID-19. There is one significant finding however that may be helpful to the church in charting out ministry opportunities during the pandemic and post-pandemic.
The respondents were considered “regular” churchgoers. This was determined by church attendance prior to the pandemic. Respondents attended church services or study opportunities at least once a month prior to the pandemic. Sixty percent of respondents were age 65 and over; 30% were ages 45 – 54 and 10% were between the ages of 55 – 64.
30% of respondents said that they pray more now since the pandemic whereas 70% state that they pray the same amount of time as before the pandemic.
70% of respondents said that they study more since the pandemic whereas 10% state that they study about the same amount of time as before the pandemic. 20% said that they study less.
On the question of fasting, 80% stated that they do not fast at all and 20% stated that they fast during the pandemic about the same as they did before the pandemic.
On the practice of communal prayer before or after the pandemic, 50% of respondents said that they pray less with others than before the pandemic.
When asked about any new revelations or visions since the pandemic, individuals stated the following:
We are reaching more people through online opportunities.
I have an increased awareness of the presence of God.
I have learned in this time that it is not enough to be against something, but that action is required.
Implications
MissioSpark’s survey results on Spiritual Disciplines Before and During Covid-19 is choosing to highlight one finding that is determined significant for today’s church. Number 4 above on the practice of communal prayer is of concern. As we are not meeting in the traditional fashion but are quarantined to varying degrees, it is expected that church goers would have less opportunities to prayer with others.
As we all navigate the challenges of isolation and doing of church through digital venues, this study suggests that there is a need for communal prayer. Like online worship, communal prayer through Zoom or on a phone line, will help church goers to live out Acts 2:42 as well as aid in individual spiritual development while meeting a psychological need to belong. 50% even of 10 respondents praying less with others, is too high! Implementing communal prayer opportunities is doable and may even yield increased involvement by old and new members alike once we re-enter our buildings.
Spiritual Disciplines During Societal Discontinuity
Embarrassingly, I admit that I have relished this time of self-quarantine due to our health pandemic. Busy is my middle name and the mandate to stop has allowed me to breath. This is a long overdue time for true sabbath. Over the years, I have read some of Howard Thurman’s work on contemplative spirituality: Deep is the Hunger (1951), The Inward Journey (1961), and The Centering Moment (1969) for instance. Silence, solitude, and stillness has never come easy for me. I have been thinking lately about spiritual disciplines in this time of sheltering in place even if under duress for some and a welcome respite for others.
Many of us who were old enough on September 11, 2001 to remember our emotions and exactly what we were doing when the airplanes hit the Twin Towers in New York City. Working for the Woman’s Missionary Union of Virginia, I was in the building of the Baptist General Association of Virginia ready to teach my session for Mission InnoVAtors—a training opportunity for missional people to think creatively about engaging the world with the gospel. The training was cancelled, and we all stood in shock. I remember just wanting to leave and pick-up my children from school and nestle them close and at home.
The Barna Research Group found (https://www.barna.com/research/how-americas-faith-has-changed-since-9-11/) that after 9/11 church attendance increased but was not sustained. During times of discontinuity is the faithful communing more with or God or do we experience a crisis of faith? Spiritual Disciplines Before and During COVID-19 is an active survey seeking to learn more about spiritual disciplines in times of societal discontinuity. Societal discontinuities can include health pandemics, wars, natural disasters, economic downfalls, and more.
Richard Foster in Celebration of Discipline the Path to Spiritual Growth lists prayer, fasting, study and mediation as inward disciplines. My current mini research project will look at prayer, fasting and study. This survey will remain active until July 30, 2020. In the meanwhile, I embrace the level of stillness afforded me during this time of sheltering in place, as a time of reflection and a time with God.
https://www.surveymonkey.com/r/MQQFTNM
A Personal Testimony: Why are you stuck on the altar?
Nerve, I had to focus our last MissioSpark study on the Altar Prayer in the black religious experience during a globally tumultuous period in our history when all focus is on COVID-19. Our attention and rightfully so is on caring for the sick, grieving the dying and of our former ways of life, and noting the not-so-surprising socio-health disparities based on race yet I felt led to write on the altar prayer.
Why? The altar holds a special place in my heart and in my religious experience. At 5-years old, the only daughter of 4 kids, longing for my dad who had left my mother for a woman with 5-kids he met on his job, I was miserable. My mom took in work and later fell victim to a dysfunctional party life, and I became the surrogate mom in the household. By 8 or 9 years of age, misery plagued every fabric of my being. I did my best though especially in caring for my youngest brother. It would be in 1969 at 9-years old that I realized that drugs would be the daily activity and actions in our house, and it did not make me happy. I confronted my mom about drug use on a Sunday morning. I was primarily concerned not with my other brothers, neighbors and friends that engaged but with my little brother. I said, “It has to stop!” In good-ole 1960’s fashion, I was smacked in the mouth. Crying, I walked out of the house with no sense of direction.
(Now I know from a friend and mentor, Dr. Jocelyn Henry Whitehead, educator, pastor’s wife, and mission’s leader through the WMU of Virginia, that “If my mother had known better, she would have done better.”)
I walked a little over a mile down Head of the Neck Road to Station Road in the small hamlet of Bellport, New York on Long Island. Crossing the Long Island Railroad tracks I spotted a little church that looked like a house. I went in and the power of the Lord met me at the door. The fervent singing and praying moved me my soul and comforted my very being. I found myself in the Burning Bush Church of God in Christ (COGIC). A fiery call to salvation through Jesus happened about 2:45 p.m. Of course, it could not have been that late. Time seemingly did not exist. I went to the altar without a doubt in my mind. Raised both hands in the air and arms extended high as the pastor took the bottle of anointing oil and laid hands on my forehead. He prayed. The women in white whom I would later learn were the missionaries and altar workers encircled me and prayed. They said as they clapped in rhythm, “Call on Jesus, daughter!” And yes, I did call. Aloud as if life depended on it, I called. “Jesus, save me!” I accepted, I believed.
The altar would become more than food and more than life itself. As is the tradition in the COGIC, we met there with God and the saints every Tuesday and Friday night and sometimes every night. Oh, I forgot to mention noonday prayers. During these times we would fall on our knees and call on Jesus. A little singing, a little praying, lots of moaning and groaning in the spirit as the scripture tell us in Romans 8:26.
We were at the altar on Sunday mornings after the preached word. Tarrying, oh, that means waiting there in the presence of the Lord until deliverance is wrought. Every Sunday being engrossed in a power that sustains and a power that liberates. Every Sunday in sacred space bringing our burdens to the Lord who cared for us.
The altar as a believer was good. But this was the COGIC where the striving was for sanctification and holiness. (For our purposes, I am not going to argue the various interpretations of such theological concepts here and its differentiations across denominations and socio-economic classes). As a believer the altar was sacred space but it was also at the altar, like the upper room in Jerusalem, that we were taught to wait for Holy Ghost power to fill us with the evidence of speaking in tongues as the ultimate stamp of “I got it!” So it was, I waited. I tarried at the altar for 2-years.
By now I am 11 years old and it was a Friday night in one of many revivals…we had about 4 to 6 a year in 5-night stretches 😊… I waited, I tarried because I wanted more. It was about 11 or 11:30 p.m. and after a powerful teaching from John 17, we went to the altar and fell on our knees. We began to cry out in the theme song of the COGIC “Yes, Lord!” As we prayed through the morning, it was about 12:30 p.m. and as we went to get up, I stood and became overtaken with a power of human irrationality. (As a sociologist, I can argue that it was “ole time religion, traditional African spirituality or even learned behavior” but for me, it was the wonderful power of the Holy Spirit filling me with the Holy Ghost and power. I know that this is not just my testimony for many a folk have a testimony of a conversion experience. I am reading now “The Story of the Lord’s Dealing with Amanda Smith The Colored Evangelist” written sometime in the late 1800’s. This is not just my story). I could not walk, talk, or stand for long and the saints as they only can in Pentecostalism celebrated Jesus and the power of the Holy Ghost on me and in the place.
Many years later, at the altar during a revival in Richmond, Virginia, the visiting revivalist called me to the altar. I was the last one in the congregation of which she would prophesy a word from the Lord. She said, “I see you preaching the gospel, traveling the world and speaking primarily before white audiences.” She then took the anointing oil from her armor bearer, she wet her hands with the oil. She said, “Raise your hands to the Lord.” This was a command and not a question. She laid hands on me and prayed.
The altar until this day, is my peace. Preaching as the revivalist at my home church about 4-years ago on Long Island, the Jefferson Temple Church of God in Christ, I walked in the first night of revival to see the saints at the altar where we always prayed for at least an hour before every service, and maybe more if the spirit did not let us go. I walked up the aisle with my sister-in-law, Evangelist Linda Preston of Roanoke, Virginia. I humbly assumed the position on my knees at the altar and began signing, “It’s another day, that the Lord, has kept me…” and the saints joined in and we prayed through.
So, the altar is a place where we lay down our burdens, negotiate our trauma and are propelled into the world to be witnesses for Christ. I am a storyteller, an evangelist-type and believe in the power of story to draw people to Christ. Criticized at times for my rawness of real-life challenges and God’s power to deliver I make no apologies. Oh yeah, my mom put me out of the house at 15 not because I was a bad girl, but I just preached, talked about Jesus, and loved the church too much. Rough days on the street of 3 of 5 NYC borrows but God…
I was tempted to share this testimony when administering the last survey. However, a researcher learns early to account for her own bias and to aim for “pure” research as much as is possible within human constraints.
MissioSparks next survey will look explore spiritual disciplines before and during COVID-19. The only criteria for taking the survey will be that one attended worship services at least once a month prior to COVID-19.
Survey Results - Black Church Life: The Altar
The altar is that sacred space were sacrifices are made even if just the sacrifice of praise. MissioSpark, LLC deployed a study last month on this social phenomenon with a specific emphasis on the Black American Baptist Church, traditional.
This month, my morning studies are coming from the book of 1 Samuel. Of course, this is the Old Testament, and the consistent theme of “the altar” continues to show itself as very significant in the lives of the people of Yahweh and in other none-Yahwistic people groups as well.
The altar is that sacred space were sacrifices are made even if just the sacrifice of praise. The altar is that separated space where one meets God with the petitions of the heart. The altar seemingly is a necessary construct for the human psychic in connecting with God, making meaning of life and of our feeble attempts to influencing God on our behalf.
MissioSpark, LLC deployed a study last month on this social phenomenon with a specific emphasis on the Black American Baptist Church, traditional. It must be noted that this survey was deployed the same week that the COVID-19 pandemic was being ushered in on the scene inherently changing the nature of the institutional church probably forever. Nevertheless, the altar has been a forever-place in human societies in one form or another.
In this study, fifty-four respondents of all age ranges except for those between the ages of 25 – 34 participated in the survey. That age group is not represented. When asked if one anticipated Sunday morning altar prayer, pastoral prayer or morning prayer as it can be known in different churches, 29 of the 54 respondents said that they always anticipate the prayer time while 13 said usually and 10 sometimes and 2 said rarely.
On this latter matter, it is interesting that 2 respondents when asked what their thoughts after the prayer were declared, “the prayer was too long” and the other “I’m glad it’s over.” Overall, 90% of respondents upon leaving the altar agreed that they felt much better. Only 1 of 54 said that they felt the same when they came to the altar.
Some of the testimony of “thinking” after prayer are captured in the following phrases in Table 1.1.
Table 1.1
Although there were other responses, this seems to suggest that in terms of life’s issues and struggles people are healed even if temporarily from the “burden” they carry. This is further supported by this surveys data on the top 3 concerns that one brings to the altar prayer. The dominant concerns from the highest number of respondents to the lower are listed below.
The first 5 issues noted by a (*) in the first column were overwhelmingly mentioned and are statistically significant. Beginning with “the world” only 1 – 3 respondents referenced the issue with 1 respondent referencing most of them. As required by the question, each respondent listed at least 3 concerns that they bring to the altar making a list of 162 concerns.
What does this research suggest?
That African Americans bring their burdens to the Lord and that the highest concerns are related to being healed, the family, getting closer to God, finances and protection. This should not be surprising given the historical trauma for our community and the daily struggles of life.
That the daily context of the community is so laden with debilitating issues that coming to the altar to think about praying for the world or the lost is seemingly not a priority. For is appears as though “the world” or “my world” is a reality that weighs down on the soul. It is interesting in analyzing comparative responses to COVID-19: the black to the white and the upper socio-economic classes to the lower socio-economic classes in terms of attitude, coping and fear levels there seems to be some differences based on social location. (This is not a discussion for this project but we know that research spawns new research questions).
That there is no boundary or a limited boundary between those in the church and “those out there” as we are them and they are us. This is very indicative historically of black communal life rooted in African thought and practice.
That African-American Baptist folk strive for a closer walk with the Lord despite it all. This was probably the most shocking finding to me. The statements were powerful in reference to wanting to do better, live more holy, learn more about Jesus and be stronger in the faith. Overwhelmingly no matter the lament at the altar the people of God yet ask for a personal and a closer walk with the Lord.
That the altar has a direct correlation to lived trauma. As respondents made family issues: marriage, children, addiction—deeply stressing and disturbing experiences, the primary prayer request suggests that trauma is negotiated at the altar during prayer and healing is the primary petition.
Black Church Life: The Altar!
Living in the reality of this global pandemic individual and institutional anxiety abounds. No doubt this societal shift will not be without it’s loses but will inherently yield life anew. History bears that in times of discontinuity the human spirit is resilient and is molded anew under pressure.
In the meanwhile, we recognize the traumatic impact of this global pandemic and ways in which to cope. Resiliency studies affirm that religious disciplines help in dealing with trauma and life’s discontinuities.
About two years ago Dr. Herbert L. Ponder, Pastor of the Mt. Tabor Baptist Church, Richmond, Virginia invited Dr. Paula Parker a specialist in Generational Trauma (www.rootsmatterllc.com) to conduct a series of classes for our congregation. As we are an urban Baptist congregation, primarily African American in membership, we were encouraged to identify the generational traumas that have plagued our families with hopes towards healing. In this course, our overall history in America was acknowledged as it continues to have a cumulative impact in our individual families and in community life. Dr. Parker asked a question in one class that I have not been able to dismiss. She asked, “How does the black church help its members deal with trauma?”
Silence. The room stood eerily still while our thinking-caps were on. And of course, my calculating-brain was convinced that the uniqueness of the black religious experience in America is a reaction to trauma. Specifically, though I thought of one avenue for negotiating our trauma as African American as trauma and resilience has defined our very existence in America. Thinking of my own Church of God in Christ (COGIC) upbringing, my thoughts went to prayer. So, I responded, “The altar!”
Now historically in the COGIC, we revere the altar. We pray. We tarry in the presence of the Lord sometimes for hours. We engage in all-night shut-ins. I still join with the Jerusalem Holy Church in Richmond on occasion to pray through the night. Why do we do this? Because Jesus said, “Truly I tell you, whatever you bind on earth will be bound in heaven and whatever you lose on earth will be loosed in heaven” (Matthew 18:18, NIV). We believe wholeheartedly that “…The prayer of a righteous person is powerful and effective ( James 5:16b, NIV).
To explore the validity of the relevance of the altar prayer today in dealing with trauma, I have designed a brief 5-question, 5-minute survey for African American Baptist church goers. To take this survey you must meet the following criteria:
1. Attend a black Baptist church
2. Participate regularly, (at least once a month) in the Morning, Pastoral or Altar Prayer
Must be taken by Monday, April 6, 2020.
https://www.surveymonkey.com/r/PQWZ7RD
By: Dr. Valerie Carter Smith, MissioSpark LLC
No Begging Allowed!
Making Disciples For Community Ministry
In your church or other organization, has it ever felt like you were begging for volunteers to fill a gap? Have you ever had to “twist-someone’s-arms” to get them to commit under duress to take on a task because there was no one that has stepped-up-to-the-plate? If you are a leader and responsible for institutional maintenance most certainly you know what I am saying.
As a leader in Christian missions, I would argue that the appeal to involve oneself in global missions is altruistically glamourous while the call to involvement in one’s own backyard (IMBY) in some cases can be frightfully intimidating and consciously or unconsciously laden with prejudices. To go far away on mission, is in obedience to the Great Commission (Matthew 28: 18 - 19) and to be a neighbor IMBY is in obedience as well to both the Great Commission and the Great Commandment (Matthew 22: 36 - 40).
Having served as an associate pastor and now a denominational worker, I have learned a couple of things about authentically mobilizing volunteers for involvement in community ministry. Leaders fare much better when they do the following:
Raise Awareness – Use your communal environment to move the heart to compassion. Testimonies, visuals, literature, and promotional gadgets peak interest. Remember that every issue of life may not align with your churches or organizations overall mission so be selective!
Provide Education – Give God’s people the opportunity to study intensively about social problems. From the traditional classroom model, to conversational engagement, the use of media or experiential simulations potential volunteers are first made privy to the issues. This takes strategic planning and is work!
Recruit, Train & Give Role Clarity - Invite people to serve and then provide an orientation or more intensive training depending on the job. To further equip and minimize conflict and discontent, be very clear on the role in which the volunteer is committing. Do not glamourize a job just to fill the spot!
Connect – Introduce interested community volunteers to key people and places. Let the spirit move where it will! You do not have to control everything!
Affirm – Listen to your volunteers! They have life experiences and a call and passion for their volunteer engagement. Allowing them to have voice in the process will yield amazing results. Just as importantly, gracefully engage the volunteers need to exit the ministry when the season of service comes to an end. No guilt-trips allowed! Celebrate the services rendered and bless that one into a new season of service or of sabbath.
As a leader, what have you learned about mobilizing volunteers? As a volunteer, what’s your perspective or experiences?
(The content of this sparkblog post is taken from an article I wrote that was published by The Center for Baptist Heritage & Studies, University of Richmond, 2004 entitled, The Jerusalem Call: Mobilizing The Local Church For Community Ministry).