Some of us have been saying for a while that Reformed Protestants are not evangelical, but the standard scholarship puts conservative Presbyterians squarely in the evangelical camp. Those different assessments of Presbyterian and evangelical relations make the recent discussion of Lecrae’s departure from white evangelicalism seem partial and shortsighted. But they should give confessional Presbyterians sympathy with black Protestants.
For instance, notice what happens if you change words in Raymond Chang’s defense of Lecrae:
We need to be aware of how we bring unconscious biases to our own litmus tests of whether
people of colorOrthodox Presbyterians are theologically correct enough based on their emphasis on justicedoctrinal issues. Often times, people of colorare viewed with greater scrutiny simply because of their skin tonedress. We need to be concerned with the ways our political commitments co-opt our faith commitments. The fact that people equate Christians with a particular political party is problematic, especially if we consider how both parties are deeply flawed. We need to redefine our understanding of organizational fit. This means we need to reconsider what it means to be equipped. For example, is someone equipped for the pastorate if they have racistheterodox tendencies or beliefs? And who gets to decide if they do, white people or the people they disparage?
We also need to be mindful of how networks and credibility is established. Consider who is promoted within evangelicalism through publishing deals. If a Christian publisher looks through their catalogues and white people overwhelmingly occupy the authorial space, it is likely because the people they have come across were developed through their white evangelical network. Consider who speaks at conferences like The Gospel Coalition and Together for the Gospel and you’ll see how people who had local or regional platforms, now have national or international ones. Whether you are aware of it or not, we normalize whiteness in evangelicalism by having an overwhelming majority of white speakers and only one or two plenary
speakers of colorOrthodox Presbyterians. Consider the ways in which people get mentored. There are tremendous barriers to mentorship felt by Christians of colorOrthodox Presbyterians who would say they hold the same faith commitments and convictions as evangelicals do, but don’t either know or have an entry point into these networks (I fortunately, had people who helped me navigate in, but I am a part of the exception, not the rule). Consider who is appointed the most senior level leadership roles and how they are found and determined upon. It cannot be true that only white people are “called” to these positions of authority and influence and people of colorOrthodox Presbyterians are not.
If white evangelicalism is serious about representing the unity Christ calls us to in this world, this means you cannot find successors who preach like you do, see the world like you do, and share the same
skin tonefashion as you. This means Thabiti Anyabwile or Bryan Lorritts (or any of the small handful of others)Carl Trueman cannot be the only black preachersOrthodox Presbyterian in your conferences (despite theirhis wonderful gifts). This means that conferences need to provide substantial opportunities for Asians and Latinos and Native AmericansPresbyterians, Lutherans, and Reformed to speak as well. This means that senior leadership at churches cannot be satisfied with a disproportionate percentage of white pastors/elders to non-whiteconfessional pastors/elders.
Further, we need to look deeply into the reasons why
leaders of colorOrthodox Presbyterians who occupy the top spots in Christian (evangelical) organizations and churches do not last. This means we need to have the humility to listen, but not just listen, and act upon the problems we see. This also means evangelicalism needs to allow people of colorOrthodox Presbyterians to speak for themselves and on their own terms. We also need to create pipelines for evangelicals of colorconfessional Protestants to grow in leadership opportunities (see what Intervarsity did with the Daniel Project) because we know that leadership matters and that leadership shapes organizations.
Of course, the difference is that Orthodox Presbyterians already have their own institutions and structures. That institutional basis means that OP’s aren’t necessarily jonesing for leadership in TGC. Since that is true, and since the freedom of religion means that all Protestants have the opportunity to form their own structures (which the black church already has), then why is it that Christians of color or some Orthodox Presbyterians aspire to receive the imprimatur of John Piper, D. A. Carson, and Tim Keller?