For some Christians, support for the Black Lives Matter movement is a no-brainer. After all, Jesus opposed violence, opposed the taking of life and opposed racial distinctions. As the apostle Paul taught in his letter to the Galatians, there is neither slave nor free, for “you are all one in Christ Jesus.”
A broken church: quick to condemn, fear, and divide, and slow to love, seek justice, and unify.
But evangelical leaders are stepping forward. They are voicing support for the structural and systemic protection of the image of God in black people. And as in the days of MLK and Mandela, it is essential that allies understand the movement and its operating principles.
The Black Lives Matter movement is the most recent phase of the 500-year global struggle for black freedom. It is not random. It is not disorganized.
Michelle Higgins has been making waves lately. A leader in the #BlackLivesMatter movement, she recently addressed a gathering of 16,000 evangelical students at an InterVarsity conference in St. Louis, during which she urged them to back the movement.
No … Obama’s not taking your guns.
"Where is the indictment for the assault, the battery, the false arrest?"
Add your voice to the growing list of people of faith saying “thank you!” to InterVarsity for supporting Black Lives Matter.
To put this in a religious context: overcoming the divisions of race has been central to the church since its beginning, and the dynamic diversity of the body of Christ is one of the most powerful forces in the global church. Our Christian faith stands fundamentally opposed to racism in all its forms, which contradict the good news of the gospel. The ultimate answer to the question of race is our identity as children of God, which we so easily forget applies to all of us. And the political and economic problems of race are ultimately rooted in a theological problem. The churches have too often “baptized” us into our racial divisions, instead of understanding how our authentic baptism unites us above and beyond our racial identities.
Do we believe what we say about the unity of “the body of Christ” or not?
I, along with my colleagues Leroy Barber, Dominique D. Gilliard, Mae Cannon, Micky Jones, Dr. Soong-Chan Rah, and Dr. Brian Bantum, were struck that InterVarsity had made a bold and unique move among modern evangelical non-advocacy-based parachurch organizations. I served on staff with InterVarsity for 10 years from 1995-2005. For five of those years, I served as director of racial reconciliation in Greater Los Angeles. In my last year, I served as racial reconciliation specialist for Southern California. In all those years, most of the organization’s focus was on the reconciliation of cultures within their own communities. In some instances, InterVarsity even dared to address the structural and systemic injustices within its own organization. Occasionally, a campus chapter would respond to a racist incident that occurred on campus. But never before had InterVarsity issued a public statement in support of structural and systemic racial justice in the broader society.
It was 1987. I walked across Rutgers University campus with another freshman friend. We were on our way to a meeting for Campus Crusade for Christ (now Cru). In the gobs of our gab we happened upon the topic of the recent scandalous departure of Intervarsity Christian Fellowship president, Gordon McDonald. Interim President, Tom Dunkerton, guided the organization for the next year, appointing Dr. Samuel Barkat as first VP of Multiethnic Ministries. Soon after, Dr. Steve Hayner would accept the mantle of president of the troubled organization. Over the next 13 years, Hayner guided Intervarsity into a period of stability, growth, and racial healing.
Perhaps the most significant contribution of Hayner’s leadership was his close partnership with Dr. Barkat. Together they stood on the sovereign foundations of Intervarsity’s historic struggles toward racial righteousness and guided the organization through a deep examination of its multiethnic dynamics and its white dominant culture. Ultimately, their work led the parachurch collegiate ministry through a transformative examination of its own white western cultural lens and how that lens shaped their understanding of Jesus and the gospel.
Is the pope Catholic? Is the president of the Christian student club Christian?
These questions might seem equal in their wry obviousness. They’re not. In the massive California State University system, as at some other universities, new anti-discrimination rules for student groups mean it can no longer be required that the president of the Christian student fellowship is Christian, or that the head of the Muslim association is Muslim, or that the officers of any group buy into the interests and commitments of that group.
Student clubs that refuse to accept the new rules will find themselves on the sidelines when it comes to meeting space, recruitment opportunities and other valuable perks that go with being an officially recognized group.
Such is the fate that has befallen InterVarsity Christian Fellowship, a national campus ministry that finds itself “derecognized” in the 450,000-student Cal State system for insisting that student leaders of its campus chapters affirm the basic tenets of evangelical belief.