Located on one of the most historic streets in the United States, particularly for black Americans, Auburn Avenue in downtown Atlanta, stands the venerable Big Bethel AME Church.
“Big Bethel”, as it is affectionately and reverently known, was founded in 1847, the same year educator and abolitionist Frederick Douglass began publishing his anti-slavery newspaper The North Star, and the slave Dred Scott filed a lawsuit in St. Louis Circuit Court claiming his temporary residence in a free territory should have made him a free man.
But, I digress.
For all its notoriety as the oldest predominantly black congregation in Atlanta, Big Bethel is equally renown, if not more so, for a simple two-word message which, for nearly a century, has stood conspicuously affixed atop the church steeple against the backdrop of an ever-expanding Atlanta skyline.
It reads: Jesus Saves.
The message that “Jesus Saves” has been the clarion call for black Christians in America since their earliest exposure to Christianity in the early 1600s, when the first African slaves arrived in Jamestown, Virginia. It is this unwavering, and perhaps unfathomable, faith in the redemptive power of the gospel that was the impetus for slave-poet Jupiter Hammon, the first black person in America to publish a work of literature (1760) and whose entire earthly existence was as a slave, to attest:
“Now I acknowledge that liberty is a great thing, and worth seeking for, if we can get it honestly, and by our good conduct, prevail on our masters to set us free; though for my own part I do not wish to be free, yet I should be glad, if others, especially the young Negroes were to be free. For many of us, who are grown up slaves, and have always had masters to take care of us, should hardly know how to take care of ourselves; and it may be more for our own comfort to remain as we are. That liberty is a great thing we may know from our own feelings, and we may likewise judge so from the conduct of the white-people, in the late war, how much money has been spent, and how many lives has been lost, to defend their liberty. I must say that I have hoped that God would open their eyes, when they were so much engaged for liberty, to think of the state of the poor blacks, and to pity us. He has done it in some measure, and has raised us up many friends, for which we have reason to be thankful, and to hope in his mercy. What may be done further, he only knows, for known unto God are all his ways from the beginning. But this my dear brethren is, by no means, the greatest thing we have to be concerned about. Getting our liberty in this world is nothing to our having the liberty of the children of God. Now the Bible tells us that we are all, by nature, sinners; that we are slaves to sin and Satan; and that unless we are converted, or born again, we must be miserable forever. Christ says, except a man be born again, he cannot see the kingdom of God, and all that do not see the kingdom of God, must be in the kingdom of darkness.” – An Address to the Negroes of the State of New York, 1787
In excogitating these words of Hammon, the question naturally becomes: what could possibly have possessed a man, whose every breath of his existence on this earth was as someone else’s property, to see beyond his station in life to something that was of infinitely greater significance to him?
I believe this question to be germane to the current milieu in America, as many black Christians have begun to advocate a purely activist theology borne of a soteriology that proffers the idea that the preeminent, if not sole, mandate of the gospel is the pursuit of “social justice”, the manifestation of which is evidenced primarily by the bringing about of such realities as socio-ethno egalitarianism and the eradication of all human suffering and oppression, particularly of those whose melanin happens to be of a black or brown hue.
There are many black Christians today who, believe it or not, would assert that, collectively, the plight of black people in 21st century America is tantamount to that of Jupiter Hammon in the 18th century. This, I believe, is because words like slavery and oppression are applied so flippantly and, dare I say, ignorantly today as to divest them of their historical significance with regard to legitimate injustices that were perpetrated against God’s black and brown-skinned image-bearers (Gen. 1:27; Acts 17:26).
But at the risk of incurring the wrath of many who will read this blog post, particularly those who self-identify as “social justice warriors” (SJWs) or “race workers”, not every perceived injustice involving black people can be attributed to ‘racism’ (another term which, like slavery and oppression, is losing its force due to overuse.) Nonetheless, that is secondary to the matter of how blacks who profess to be Christian are to respond when injustice – as defined objectively in Scripture – does, in fact, rear its ugly and sinful head (Lev. 19:15; Jer. 22:13).
Since the founding in 1773 of the First African Baptist Church in Savannah, Georgia – the oldest black church in all of North America – the church has served as both the soul and heartbeat of social and political consciousness for black Christians in America. Organized both politically and spiritually, black churches were not only given to the teachings of Christianity but were faithfully relied upon by their members to, under the biblical precept of imago Dei (Gen. 1:27), address specific socio-economic issues that directly impacted them.
This infrangible and abiding bond with the church is conveyed rather soberingly by author Richard Nathaniel Wright who, in his book 12 Million Black Voices: A Folk History of the Negro in the United States, declared that: “It is only when we are within the walls of our churches that we are wholly ourselves, and that we keep alive a sense of our own personalities in relation to the total world in which we live.”
Interestingly, if not ironically, the forging of these bonds between blacks and the church was necessitated, to a great extent, by the hypocrisy of people who failed to live up to their own stated ethos concerning the equitable treatment of their fellow image-bearers of God. Case in point, on October 21, 1774, the Continental Congress, in an address to the people of Great Britain, declared that:
“When a nation, led to greatness by the hand of liberty, and possessed of all the glory that heroism, munificence, and humanity, can bestow, descends to the ungrateful task of forging chains for her friends and children, and, instead of giving support to freedom, turns advocate for slavery and oppression, there is reason to suspect that she has either ceased to be virtuous, or is extremely negligent in the appointment of her rulers.”
And yet, less than twenty years after those words were spoken, the first Fugitive Slave Act was enacted that outlawed any efforts to harbor or impede the capture of slaves. It was another seven decades until slavery was officially, though not totally, abolished by president Abraham Lincoln’s Emancipation Proclamation, only to be replaced by the equally unjust and inhumane peonage system in the post-Reconstruction South.
But for all the influences that may or may not have been significant factors in black churches becoming the bastions of social and political activism they were (and are), foundational to that existence was the proclamation of the saving gospel of Jesus Christ (Acts 4:12).
The truth is there is no gospel and, conversely, no church – regardless of ethnic composition or denominational affiliation – apart from the life-changing message that “Jesus Saves.” It is that message which, I fear, is being lost as increasing numbers of black Christians become convinced that their primary loyalty is to an ecclesiastical legacy that is rooted in a socio-ethno missiology that emphasizes societal reformation apart from spiritual transformation.
It is this concern that served as the impetus for my posing the question that is the title of this blog post; a burden that is echoed in the words of esteemed theologian D. Martyn Lloyd-Jones who, in his excellent work Preaching & Preachers, remarked that:
“The people, they say…are interested in politics, they are interested in social conditions, they are interested in the various injustices from which people suffer in various parts of the world…so they argue, if you really want to influence people in the Christian direction you must not only talk politics and deal with social conditions in speech, you must take an active part in them…But I have no hesitation in asserting that what was largely responsible for emptying the churches in Great Britain was that ‘social gospel’ preaching…It was more responsible for doing so than anything else…This concern about the social and political conditions, and about the happiness of the individual and so on, has always been dealt with most effectively when you have had reformation and revival and true preaching in the Christian church… My argument is that when the Church performs her primary task these other things invariably result from it.”
At the risk of coming across as facetious, let me remind you that the words “You must be born again” are still in the Bible. Open yours to Jn. 3:7 and you will find those words there (perhaps in red letters.) I point this out because most people’s paradigm of morality is anthropological not theological. That is to say, behavioral not spiritual. Which is why we fail to see the futility of trying to fix ourselves (Jn. 3:19).
A social justice-centered gospel will take you only so far (Mk. 8:36). How can we for whom the gospel was sufficient – and necessary – to change us, expect something other than the gospel to change someone else? To believe that an innately sinful society inherently possesses either the capacity or the ability to bring about the kind of societal equity so zealously desired by contemporary social justicians is both unrealistic and naïve. Jesus made this point abundantly clear to the Pharisees when he said to them:
“You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also.” – Matthew 23:26 (NASB)
As Christians, we must be about the business of changing not only minds but hearts (Eze. 11:19-20). That said, however, the question remains: Will the gospel in which you profess to believe be enough for you if and when those hearts and minds do not change? Not all of them will, you know?
What, then, will you do?
What will be your response?
Will it be that of a man like Jupiter Hammon who, though a slave his entire life, kept his “eyes on the prize”? Or will it be more in line with Malcolm X, demanding your rights “by any means necessary”?
These questions are not to suggest the “religious fatalism” against which W.E.B. DuBois cautioned in his seminal work ‘The Souls of Black Folk’ but, instead, are intended to reorient us to the fundamental truth that gave birth in the first place to such revered black houses of worship as Big Bethel Church in Atlanta, and Bethel A.M.E. Church in Indianapolis, and “Mother Bethel” A.M.E. Church in Philadelphia – the truth that “Jesus Saves”.
Such is the essence of the gospel and the message of the church.
Apart from that, everything else is secondary.
Soli Deo Gloria!
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