THE RACE PROBLEM IN AMERICA

 

Currently America finds itself engulfed in racial turmoil.  The brutal killing of a black man by a white police officer has touched off demonstrations and riots across the country.   All of this has raised questions about America’s racial past.  Monuments of famous Americans are being torn down, including some of figures who had no connection with the Confederacy during the Civil War, including, ironically, the famous Union general Ulysses S Grant.

It is hard for many Americans to know what to make of all of this.  Is America racist?  Do just black lives matter?  What about the rest of us?  The protests go on.

The problem here is that many white Americans can hardly understand, let alone relate to, the experience of black Americans.  Here in rural north-central Pennsylvania, where I currently live, hardly anyone has ever met a black American in person.  And yet I once lived in inner city Philadelphia, in the Logan section of the city for those familiar with the area, and was the last white person on my block.’

The fact of the matter is that America has a troubled racial past, the effects of slavery persist to the present day, and racial discrimination and injustice are a dark stain in the character of our nation.

It all began with the slave trade in colonial times.  Strictly speaking, whites did not enslave blacks, but they provided a powerful financial incentive for blacks to enslave blacks.  Tribes living near the coast would make war on other tribes living in the interior, take a number of captives, and sell them to slave traders along the coast.

John Newton, who had been a slave trader himself until he later became a clergyman and the famous hymn writer, described in a report to the British Parliament the deplorable conditions on board the slave ships.  The ships were crowded beyond capacity.  Once out in international waters the slaves were entirely at the mercy of the ship’s captain, who was essentially a law unto himself.  Many died in transit.  Many of the female captives were sexually abused by the ship’s crew.  And once the ship finally made it to port on the opposite side of the ocean, families were broken up never to see each other again.

At the Constitutional Convention in 1787 the subject of the slave trade came up for debate.  At one point Luther Martin of Maryland pointed out that the slave trade was inconsistent with the principles of the revolution and dishonorable to the American character; to which John Rutledge of South Carolina replied, “Religion & humanity have nothing to do with the question.  Interest alone is the governing principle of nations” (Madison’s Notes, Aug. 21).

White Southerners would often try to defend slavery by saying that slavery was not necessarily cruel or inhumane – it was simply a form of social and economic organization.  And in fact relations between masters and slaves would vary from plantation to plantation.  In some places household servants were treated almost like family.

Southern states, however, enacted “slave codes,” but they typically afforded slaves only limited protection from abuses by their masters.  Black people were not permitted to testify in court against whites, and the white juries were typically reluctant to convict white slave holders.  The movements of slaves were restricted, and it was illegal to teach a slave to read and write.

Slavery had a profoundly debilitating effect on the black psyche.  Far from being a humane and civilizing influence, it left slaves largely without cultural norms of their own.  It stripped them of their native African culture but did not permit them to enter fully into the Southern white way of life either.

What was to have especially debilitating long-term consequences was in the area of sexual morality.  The institution of marriage among the slaves was simply not honored the way it should have been.  A slave marriage could be broken up at any time by the slaves’ master when he would sell the one spouse and not the other.  Slaves were married “’till death or distance do us part.”  Families were often wrenched apart.  But what was even worse was the widespread sexual promiscuity that took place on plantations, with slave masters and overseers frequently taking advantage of the female slaves.  The white slave-owner’s wife often had to pretend that she didn’t notice the mulatto children running around.  The black male was often reduced to little more than a breeding animal.

The slaveholders’ pretensions that slavery was a humane and civilizing institution was given the lie by the infamous Dred Scott Supreme Court decision of 1857.  Dred Scott was a slave whose master, an army surgeon, had moved him to Illinois and then to Ft. Snelling in what was then the Louisiana Territory, both places in which slavery was forbidden.  Scott, then, argued that he was in reality a free man.  Chief Justice Roger Taney, however, writing for the majority, declared that the Founding Fathers never intended to include black people in the “all men” in the Declaration of Independence who were “created equal,” and that they had been “regarded as beings of an inferior order . . . so far inferior, that they had no rights which a white man was bound to respect” (19 Howard 393).  Scott, then, supposedly did not even have a right to bring his case before the Court simply because he had black skin.  The Court, in effect, deprived a whole class of human beings of their basic human rights.

The Civil War was the inevitable result.  It emancipated the slaves, but at a terrible cost.  Almost a half a million Americans lost their lives in the process.  But emancipation did little to prepare African-Americans for the privileges and responsibilities of freedom.  And once the Reconstruction period was over most Southern states imposed a strict segregation in the form of “Jim Crow” laws, which were designed to keep the black person “in his place” and preserve some of the social hierarchy of the ante-bellum South. Once again, black Americans were made to feel inferior.

Perhaps the most serious ongoing problem created by slavery was the dysfunctional family structure found in the black community.  B.B. Warfield, the distinguished Presbyterian theologian with roots in slaveholding Kentucky, could write in 1887 about “the odd divorce of religion and morality which is so frequently met with among the blacks,” and noted that “by its very nature, slavery cannot allow to its victim a will of his own; that it leaves him master of none of his deeds; that it permits him ownership of nothing, not even in his honor or virtue” (Selected Shorter Writings, Vol. II, pp. 736-737).  This, he says, was especially true of the generation of blacks born immediately after emancipation.  They knew nothing of the social constraints of slavery, and did not have strong family values of their own.

The effects of this loose sexual morality extend down to the present day.  Writing in 1982, nearly a full century after Warfield, John Perkins, a prominent African-American evangelical leader could say,

“Twenty-eight percent of black families are poor.  Robbery

and rape are at epidemic proportions.  Thirty percent of the

the girls showing up at abortion clinics are black.  Prostitution

is at an all time high.  About 40 percent of all black families are

single-parent households.  The lack of a father image, especially

for our young boys, is leading to rebellion and crime.”

(With Justice for All, p. 39)

The problems, then, within the black community are real and persistent; and they are indeed the legacy of the “Peculiar Institution,” slavery.  But it is also a classic example of how otherwise honest and well-meaning individuals can be drawn into overlooking and even rationalizing systemic evil.  Today we condemn Southern slaveholders and tear down their statues, and justly so.  And yet how many convenience store operators honestly believe that alcohol and tobacco products, lottery tickets and pornography, are really good for their customers?  Why, then, do they sell them?  The answer, because they are legal and profitable.  (What better way to generate a steady revenue stream than to get your customers addicted to your product, even if it eventually kills them?)  Too often it is the profit motive that drives evil behavior.

Today we look back at the Dred Scott decision and are utterly appalled.  And yet the Supreme Court could use the same perverse logic in Roe v. Wade to deny unborn children the right to life.  (They presumably do not qualify as legal “persons.”)  How many protesters against racism are willing to come out against abortion?  Probably very few.  And yet the underlying moral principle is the same.

It all comes back to what we said we believed in the Declaration of Independence: “We hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness . . .”  As human beings we are ultimately accountable to God for our actions.  Let us do unto others as we would have them do unto us.

WHAT IS “SEX”?

At first glance this looks like the difficult kind of question a parent might face coming from a child who has just reached the age of puberty.  In this case, however, the person who appears to be confused about sex is none other than U.S. Supreme Court Justice Neil Gorsuch.

Title VII of the Civil Rights Act of 1964 forbids workplace discrimination based on “race, color, religion, sex [and] national origin.”  But what is “sex”?  The common sense answer has always been a person’s gender identity based on his / her physical characteristics.  You are born either male or female depending on what type of reproductive organs you have.  But his past Monday the Supreme Court ruled that the word “sex” includes sexual orientation as well.  The majority opinion was written by Mr. Justice Gorsuch.

In a dissenting opinion Justice Samuel Alito pointed out that “sex,” “sexual orientation,” and “sexual identity” are distinctly different concepts, and he is certainly right.  “Sex,” as it was commonly understood at the time that the statute was written, is a biological characteristic.  You are physically either male or female, and an employer is not allowed to discriminate on that basis.  “Sexual orientation” and “gender identity,” however, are psychological and behavioral characteristics.  They involve more or less conscious decisions to engage in certain forms of sexual activity.  And to the extent that it involves a conscious choice it involves a system of values and ultimately a moral code.  Certain forms of sexual activity are regarded as either moral or immoral.

Christianity has always held to a very strict moral code when it comes to sex.  It is built around the sanctity of marriage as a formal, binding, life-time commitment between a man and a woman.  The underlying premise is that is that we were created by an intelligent Supreme Being, and therefore everything has a reason and a purpose.  The obvious purpose of our reproductive organs is exactly that – heterosexual reproduction.  “So God created man in His own image; in the image of God He created him, male and female He created them.  The God blessed them, and God said to them, ‘Be fruitful and multiply; fill the earth and subdue it . . .” (Gen. 1:27,28; NKJV).  God did not intend for us to use our sexual organs to engage in oral and anal sex with members of the same gender.  That is literally a perversion of something that our Creator intended for an entirely different purpose.

The Wall St. Journal, in its editorial the next day, noted that “More than 100 federal laws prohibit sex discrimination, and plaintiffs will now use them as a cudgel to let transgender females compete in women’s sports, provide gender neutral restrooms, and force religious institutions to bow to their cultural wishes.”  It is this last point that especially concerns us here.  The Court’s decision creates enormous problems for Christian higher education, for example – everything from faculty tenure, admissions, student housing and athletic programs.  In all of these areas LGTBQ activists will try to their agenda on the Christian community.  But if the whole purpose behind a Christian college or university is to provide an education grounded in a Christian worldview and value system, what good is the education if the institution does not practice what it preaches?  Do as I do, not as I say!

And who will benefit in the long run from the abandonment of Christian moral standards?  Will America be a better place for having embraced the LGBTQ definition of sexuality?  How will marriage work if people can change from one gender to another, be bi-sexual, or even be “gender nonconforming”?  A marriage relationship is built around gender roles – certain things are expected of a husband and father, and certain things of a wife and mother.  Each partner is counting on the other to fulfill a certain role in his / her life.  Absent such clearly defined roles, no one can count on the other one to fulfill a specific role, and the marriage crumbles to the dust.

And what about the children raised in such dysfunctional homes.  How will they learn to play productive roles in human society?  How will they ever make a marriage work and raise children of their own?  American society in general will become exactly what we see in the ghetto today.

Eventually something will have to be done to bring order out of the chaos, and that will most likely mean an authoritarian government of some kind.  Democracy cannot survive when ordinary people are unwilling to take responsibility for their own actions.

The Supreme Court has, in effect, committed America to a moral code directly antithetical to that of Christianity.  There is no middle ground here, no room for compromise.  Either homosexual behavior is morally wrong or it is not.  And by defining it as a discrimination issue, the Court has, in effect, outlawed Judaeo-Christian morality.  A conflict between state and church will be the inevitable result.  Is the Christian community prepared for lies ahead?

THE GOODNESS OF GOD

 

Psalm 111

            The Psalms (Tehillim) are essentially songs of praise intended for use in the worship of God.  It is appropriate that we praise Him, and that we do it with music.  Music has the capacity to express the feelings of the heart; and our worship, if it is genuinely to glorify God, should come from the heart.  Hence we have contained in Scripture no less than 150 songs of praise and worship to show us how to worship in Spirit and in truth.

A classic example is Psalm 111.  The human author is unknown, but given its position in the Book of Psalms (Book V) and its content, it very likely dates from the period after the return of the Israelites from the exile in Babylon.  The exile itself had to have been a traumatic experience; and the return from exile a tremendous relief.  This particular psalm, then is a reflection on God’s unfailing goodness to the nation of Israel.

It begins, as most psalms do, with a call to worship.

“Praise the Lord!

I will give thanks to the Lord with all my heart,

In the company of the upright and in the assembly.”

(v. 1; NASV)

True worship should come from the heart – it should be our heartfelt response towards God’s kindness and mercy.  And at certain appointed times it should be done in the company of other believers, for therein is God glorified.

The psalmist then goes on to state the general reason why we should praise God:

“Great are the works of the Lord;

They are studied by all who delight in them.

Splendid and majestic is His work,

And His righteousness endures forever.”

(vv. 2,3)

But what are these works?  Most of the psalm is taken up with enumerating them.  The first one listed is God’s “righteousness”: “His righteousness endures forever” (v. 3).  When applied to God, “righteousness” refers to His character as a Judge.  His judgements are according to truth and without penalty.

The psalmist then goes on to say that “The Lord is gracious and compassionate” (v. 4b).  Here he is echoing the language of God’s revelation of Himself at Mt. Sinai, when God told Moses that He was “compassionate and gracious,” among other things.”  God genuinely cares about us and freely gives to us.

This, in turn, is demonstrated by the fact that “He has given food to those who fear Him” (v. 5a).  Food is something that we often take for granted; but farmers know how dependent they are upon the sun and rain to produce a crop. In a severe drought there is likely to be a shortage of food on the shelves.  God is ultimately in control of the weather, and as a result we depend upon Him for our food.

The psalmist then says, “He will remember His covenant forever” (v. 5b); and a little later in the psalm, “He has ordained His covenant forever . . .” (v. 9b).  For the Israelites returning from exile this must have been a critical issue.  Israel was God’s chosen covenant people.  But they had sinned, had broken the covenant, and had been driven off the promised land and into exile as a result.  Where did they stand with God now?  Was the covenant still valid?  Or had God cast them off forever?  To their great relief and joy, the return from exile documented that the covenant was still valid and in force.  They were still God’s chosen people.  This displays a remarkable love, faithfulness and patience on God’s part.

As a part of that covenant God had given Israel “the heritage of the nations,” or “the inheritance of the Gentiles,” as it might be translated (v. 6b).  This would be a reference to the land of Canaan itself, which had been taken from the Canaanites and given to Israel, and now given to Israel again.  The land “flowing with milk and honey,” was the physical source of Israel’s prosperity; and it was given to them by God.

And what does all of this reveal about God’s character?

“The works of His hands are truth and justice;

All His precepts are sure.

They are upheld forever and ever,

And are performed in truth and righteousness.”

(vv. 7,8)

God’s “works” are the things He actually does.  His “precepts” are the things He decrees, ordains and commands.  God’s actions are done in “truth and justice,” or “faithfulness and justice,” as it might be translated.  God keeps His promises.  He rewards good and punishes evil.  When He says or decrees something, it is firm and reliable, something in which you can trust.  God says what He means and does what He says.

What this means in Israel’s case is that “He has sent redemption to His people . . .” (v. 9a).  The word “redemption” (pedut) originally signified the payment of a price to secure the release of someone; but here it simply refers to the release or deliverance itself, in this case from exile.  The psalmist goes on to say that “He has ordained His covenant forever: / Holy and awesome is His name” (v.9b).  “Awesome” literally means “to be feared,” i.e., something that strikes awe in the eye of the beholder.

What is the practical lesson to be gained from all of this?

“The fear of the Lord is the beginning of wisdom;

A good understanding have all those who do His commandments.”

(v. 10a)

Here the psalmist is most likely quoting the words of Solomon in Prov. 1:7; 9:10, and 15:33.  If all the things that the psalmist has said about God are true, that He is the sovereign Lord of heaven and earth and is accomplishing His purpose in history, then true wisdom must begin with a proper worldview, a worldview in which God is the center.  This is the only way to understand life and plan accordingly.  The wise man begins by acknowledging God as Creator and Lord.

The psalm concludes with, “His praise endures forever.”  As human beings we can be eternally grateful for the fact that we live in a universe created by a Supreme Being who is all-powerful, wise, just and good.  God deserves our love, devotion and praise.  We owe so much to Him.  Let us life up our voices in praise to Him!

DIVINE JUSTICE

 

Psalm 75

            Is there any justice in the world?  As we look around us we see all kinds of hatred, cruelty, oppression and outright crime.  We have recently witnessed the killing of a black man while in police custody.  The ensuing protests turned violent, with rioters looting stores, breaking windows and setting buildings on fire.  But the black community in particular can claim that behind it all there is a consistent pattern of systemic injustice.  Is there any justice in the world?

It all depends on whether or not God exists.

The Bible deals very frankly with human sin and depravity, describing it in stark detail.  But it also promises us that a day is coming when God will come to judge the world, and He will do so justly.  Such is the theme of Psalm 75.

The psalm begins with a note of praise: “We give thanks to You, O God, we give thanks! / For Your wondrous works declare that Your name is near” (v. 1; NKJV).  It then launches into a monologue in which God addresses the human race.  “When I choose the time, / I will judge uprightly” (v. 2).  Here two important truths will be noted.  First of all, this will happen “When I choose the proper time.”  There is coming a time, in the future, when God will judge the earth; but it will be a time of God’s own choosing.  It will not happen before then.  Secondly, when He judges, He “will judge uprightly.”  His judgment will be perfectly just; everyone will get exactly as he deserves, no more and no less.

God then briefly alludes to the physical effect of His judgment on the world. (“The earth and all its inhabitants are dissolved; / I set up its pillars firmly. Selah” – v. 3).  He then addresses the central problem of human attitudes and behavior, using distinctively ancient Near Eastern imagery:

“I said to the boastful, ‘Do not deal boastfully,’

And to the wicked, ‘Do not lift up the horn.

Do not lift up your horn on high;

Do not speak with a stiff neck.’”

(vv. 4,5)

The picture here is of a strong-willed bull, goat or ram, a picture of someone who is arrogant and stubborn.  The human race is described as “boastful,” “dealing boastfully.”  We are proud, boastful, arrogant, and as a result we are “wicked.”  Determined to have our own way, if given the chance, we will do what is morally wrong and unjust.

The psalm goes on to explain the underlying principle:

“For exaltation comes neither from the east,

Nor from the west nor from the south.

But God is the Judge:

He puts down one,

And exalts another.”

(vv. 6,7)

What controls our destinies?  What determines whether we succeed or fail in life?  Is it our natural strength, our intelligence or our ability?  Our natural surroundings and circumstances?  Not really.  “God is the Judge: / He puts down one, / And exalts another.”  Even though the world may seem to operate according to the laws of nature, God, as the Creator, is in control of it all.  He can control the weather.  He can control human actions.  The course of our lives ultimately depends on Him.

The psalm then uses vivid imagery to describe how God works in the life of each human being.

“For in the hand of the Lord there is a cup,

And the wine is red;

It is fully mixed, and He pours it out;

Surely its dregs shall all the wicked of the earth

Drain and drink down.”

(v. 8).

In Scripture a “cup” often represents a person’s God-given destiny.  He hands you a metaphorical cup and you drink whatever He put in it.  In this case the wine is described as a potent mixture, and the wicked are forced to drink it all down.  Life can be like that when faced with circumstances not of our own choosing.

In the last verse of the psalm God says, “All the horns of the wicked I will also cut off, / But the horns of the righteous shall be exalted” (v. 10).  What it all comes down to in the end is that people will get what they deserve.  God is a righteous Judge and justice will prevail.

Modern man does not want to acknowledge God, and in the process often uses perverse logic to rationalize evil behavior.  In the past human beings have tried to justify slavery and genocide, and now abortion.  But there is a God in heaven.  He is the final Judge.  Sometimes He sends partial judgements on the earth in the form of war, famine and disease, such as the current Covid-19 pandemic.  But the final and complete judgment awaits the Second Coming of Christ.  Then will come that great and awful “Day of the Lord” when God will set all things right and the wicked will be destroyed.  How ought we to live in the light of eternity!