Reformed and Evangelical Christians are very good at saying the equivalent of "go in peace, keep warm, and be well fed." (James 2:16).
It looks like *only* saying the following with no tangible actions to address physical suffering:
"I'll pray for you," "God will provide,"
"God works all things for good," "Maybe God closed a door..."
It looks like suggesting that God will meet someone's poverty through something miraculous (e.g. finding a check in the mail) but not through the hands and feet of the ordinary (i.e. Christians sharing).
It looks like saying you "understand" someone's experience of trauma, abuse, and/or racism in your shared circles while doing nothing to address it.
It looks like saying you want to just "focus on the gospel" and "not get distracted by social/political issues."
It looks like saying that you are against patriarchy and sexism while promoting teachings and practices that lend themselves to the subjugation of women.
It looks like saying you are against racism while promoting figures who promulgate dehumanizing views of imagebearers.
It looks like telling someone whose wife had a costly but potentially life-saving medical expense who worked four jobs just to make ends meet that he should just start working for Uber or Lyft instead of getting help from the church. (true story).
It's liking and/or sharing
things on social media addressing injustice and pain, but then doing nothing tangible about it to express solidarity.
We are very good at emptily saying "go in peace, keep warm, be well fed."
We need to grow in making peace, keeping others warm, and feeding others well.
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I purchased a copy of a book on the history of Christianity in Korea to help educate myself about my heritage. I have believers in my family going back several generations, so I'm only several steps removed from the 1907 Pyongyang Revival.
In the meantime, I'm doing some
reading on important figures in Korean Christianity, and I came across 윤치호 (Yun Chi-Ho), who was an influential Korean Methodist. He spent some time at Vanderbilt University and Emery University in the U.S. studying English and theology. During this time, he
specifically noted his frustrations with racism and White supremacy that he experienced and witnessed on a routine basis as an international student. He specifically found a fundamental contradiction between a Christian view of equalizing grace and the practice of White supremacy
Victims of spiritual abuse and racism are often told to "trust the process" of church accountability to deal with the perpetrators.
Many go through years of painstaking, drawn out, and retraumatizing formalities and procedural steps only to end up with no justice.
Not only that, but even worse, on this long road, they have lost support from friends and church family. They have had their names dragged through the mud as a "troublemaker" and "divisive." They have had to use their own time and money to get the healing they need.
The perpetrators, however, have often been able to continue in their positions uninterrupted. They have received more support and assistance. Many of them likely are still engaging in spiritual abuse and racism while "the process" is underway. Then, by the time "the
Anti-Asian racism is found within other communities of color, & that needs to be addressed. The attacks on Asian Americans perpetrated by other people of color has to make us stop and think about the systemic and ideological reasons why people of Asian descent are being targeted.
There are instances where White supremacy and White adjacency have impacted the way other communities of color view Asian Americans. There are also instances where racial resentment between Asian Americans and other communities of color have influenced the current violence.
There are also exacerbating factors, such as historic media portrayals of Asian Americans and rhetoric surrounding Asian American communities. Trumpist rhetoric falls within an entire symphony of anti-Asian rhetoric, and it can't easily explain the rise in violence.
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
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.