In 2017, I was working for @WhiteHorseInn as one of the leaders of the organization. At the time, I was optimistic that the organization was making strides toward racial justice.
After the Unite the Right rally in Charlottesville, I waited
to see what our editorial team at @Core_Christ and @WhiteHorseInn would do to respond. The organization had written on topics related to racism and social justice before, so it was well within the orbit of the organization to respond to this event.
After days of silence, I realized that no one else on the leadership was going to initiate a response. So, I decided to write a piece titled "Is Racism a Gospel Issue or a Social Issue?" The article was very barebones. It was simply looking at passages in the Bible that show
us that racism is specifically addressed and is important for the church to speak against. Racism cannot be relegated to a "social issue" outside of the "spiritual" focus of the church. I intentionally tried to be as biblically grounded as possible and didn't stray beyond
commenting on biblical texts.
After the piece was published and shared on the social media channels, I began to get pushback. In the comments section on social media, people threatened to pull their financial support for the organization. Pastors sent letters threatening to
do the same. One of my former professors decided to dedicate an article on his blog in response to my piece without naming me or even linking back to the article. A pastor of a local church began sending me DMs on social media. A radio broadcast was made attempting to lump
together all of the "social justice warriors," of which I became associated.
It became so bad that I was called in to talk with the President of the organization and the founder and editor in chief, @MichaelHorton_. Dr. Horton was and still is a member of the church
where this pastor and professor were, so it was an awkward situation for him to stand crosswise with his pastor and fellow faculty member. After our conversation, Horton assured me that he had my back and fully agreed with me.
I was naive enough to think that this would
solve all my problems. Rather, it made matters worse, as I continued to receive hateful comments, further complaints, and more articles responding to what I had written, all of which were assuming either A) I wasn't theologically educated (I was), B) I was leading the
organization down a social justice black hole, or C) I somehow circumvented the editorial process to get it published. These were comments from complete strangers as well as people who were within the seminary and local Reformed church world. Through all of this, I did not
receive any support from the organization or Dr. Horton. There were no public statements clarifying that they "had my back," that I had gone through the full gambit of the editorial process, and that they weren't going to let threats from angry donors and pastors get in the way
of telling the truth.
Over time, I made it clear to the other leaders of the organization that we had a responsibility to help guide Christians toward seeing the gospel's application in many important topics, including racial justice. But I saw content pulled after publication
due to complaints. I saw blacklists of topics we were no longer able to talk about (e.g. race, racism). I saw blacklists of individuals we were no longer able to associate with in. The organization hunkered down and required all full time employees to sign a contract
stating that all content that they created, even off the clock, belonged to the organization if they were in any way related to Christianity or the Bible. This included social media posts, personal blogs, etc. These now became owned by the organization, and they could
require you to take anything down because they owned it. Further, writers were not allowed to write for other publications on their free time out of fear of bad associations ("What if they write for Relevant?!"). Talented writers who were barely surviving off of nonprofit
wages who were seminary trained couldn't even use their gifts in order to try to help their families out financially. The oxen were getting muzzled while they tread out the grain.
I made it clear to the President of the organization that this direction behind the scenes was
unjust and was nothing more than giving into fear of man. I told him I could not continue working at the organization if they would not change these policies that were stifling the freedom of employees. His response was that other Christian organizations were doing the same
things as well. I told him that that's a poor rubric for Christian ethics. When he wouldn't budge, I tendered my resignation. I stepped down from the leadership position of a well-respected Reformed organization because my conscious could not square with what was going on behind
the scenes.
I noticed a few weeks ago that all of my articles were removed from the organization's website, including my article about racism and the Charlottesville rally. I was not notified about this editorial decision. While on the one hand, I am relieved that this chapter
of my life has been closed for good, I am still haunted by the words that Dr. Horton told me. He told me he had my back and agreed with me, yet allowed all of these things to happen behind the scenes. He had influence and clout, and yet wouldn't lift a finger even though he
said he would. I was so naive to think that him having my back was going to solve my problems or at least make them more bearable. Instead, it made me lose trust and respect for many in the Reformed world who like to talk the talk but refuse to walk the walk and get their hands
dirty. I read every single one of the articles that Dr. Horton wrote against Donald Trump for various publications. While people thought he was being bold, I only saw more of what I had experienced - performative allyship.
Before I started seminary, I met up with some graduating Korean American seminarians to hear about their experience.
I heard several of them share the racist things their White classmates, future ministers of the gospel, had said to them on various occasions on campus.
Things including making fun of the shape of their eyes, racial jokes, and other deeply insensitive comments and assumptions regarding their ability to speak English. I heard about how they had visited nearby White Reformed churches and had had awful experiences and were often
just invisible.
I didn't think anything of it at the time because I had convinced myself that I was Reformed enough to be invincible of racism. I was dead wrong, and I keep thinking about these conversations I had with these Korean American brothers, especially as the anti-Asian
What's fascinating about Shenvi's article is that he throws out the historical Reformed understanding (including Calvin's commentaries on these biblical passages) in favor of biblicism. Rather than allowing there to be mystery and what J.I. Packer called "antinomies"
of two *seemingly* contradictory truths (like the antinomy of divine sovereignty and human responsibility), Shenvi "rounds the edges" of biblical passages using a biblicistic hermeneutic. On top of that, he cites the Westminster Confession of Faith as an interesting but mistaken
way of trying to show he's within the Reformed tradition.
I commend Calvin's commentaries on the pertinent passages of Scripture.
A PR statement prioritizes minimizing damage to an institution's reputation. It does its best to distance the institution and its leaders from the wrongdoing in order to repristinate it in the eyes of the public.
Many churches are good at making PR statements.
A statement of lament and repentance prioritizes healing those who have been hurt. It brings the institution and its leaders as close as possible to the wrongdoing in order to bring about deep soul-searching and urgency toward bringing healing to those who have been harmed.
A PR statement ultimately shows a desire for the fear of man, where everything is about image, optics, and saving face before the public's watching eye.
A statement of lament and repentance ultimately shows a desire for the fear of the Lord. Everything - including reputation -
"Long isn’t an active member at some church out there in Evangelicalism; he is a part of a church that is similar to what many of us call home... Long could have come from our pews and fellowship halls."
"Earnest and Long could have come from any of our churches, no matter how doctrinally sound we think we are. We could have sang besides them in church, listened to sermons with them, met in the same fellowship groups as them, witnessed their baptisms, and communed with them at
the Eucharist. And yet they both had hearts that could justify the killing of image-bearers — whether they were of Jewish descent or Asian descent. They saw their victims as “problems” that “needed to be eliminated.” How can we who are non-White know for certain that we will not
Those who have experienced spiritual abuse and ostracization often find it very difficult to create new and lasting friendships among Christians. It's very difficult to trust and be vulnerable with the nagging sense that there's a chance you'll have your back stabbed again.
Even when victims of spiritual abuse and toxic church cultures know in their minds that there is no reason to distrust someone, their bodies have been conditioned to recoil and brace for impact because of previous experiences. They can come off as cold or aloof.
Some go through a mental calculus in order to determine whether it is "worth it" to invest in a friendship because there are so many possibilities of PTSD, even when people are being the best-intentioned to hear their stories of spiritual abuse. Friendships have additional
A good way to convince people that they need to take what the Bible says seriously is by showing that you take it seriously when it calls you to love your neighbor, pray for your enemies, care for the least of these, bear your cross, bear one another's burdens, and pursue peace.
The "apologetic of action" has always been powerful in the history of the church. Multitudes of people did not come into proximity to the life of the church because they were convinced of some abstract apologetic argument. Rather, it was because Christians were living out
a new ethic from a new kingdom from a God who speaks life through his Word. They saw goodness and blessing pour over from the lives of Christians. "Could Jesus be real?" was not an abstract question, but a question they asked when they saw the poor fed, the wounded healed,