Okay I get it, when people first hear the term Black Liberation Theology, their initial thoughts are probably, “Well isn’t it one of those theologies that isn’t Evangelical? Therefore can’t we totally ignore it?” It’s true, Black Liberation Theology has dangerous theological deficiencies, which have been well documented (here too). But I think to entirely ignore Black Liberation Theology—especially some of the questions it asks—is to miss out on how God has been working within his Church throughout history.
God has always worked with and through redeemed yet imperfect people.
Sure, there are many differences between Black Liberation Theology and Evangelicalism, as well as Reformed and Orthodox theology. Those are not my focus in this article. Instead I want to show that throughout history God has always worked with and through redeemed yet imperfect people. God remains faithful, even when his people fail (2 Timothy 2:13). So the many issues raised by Black Liberation Theology do not bring God’s love into question. Instead they probe how people who’ve benefited from God’s gracious love failed so miserably in loving others in return. Black Liberation Theology raises the disturbing breakdown between great theology and Christian living. This is something all of us must consider.
Black Liberation Theology Asks Crucial Questions
Central to its project was this question: why did the Church largely remain silent as gross historical injustices were carried out against blacks? Going further back than the 1950s, when racial conflict was intensifying in the States, they posed another question: how could the church have had a hand in the Atlantic Slave Trade? Considering my own country: why did the church do so little to oppose Apartheid? Thus, in his Models of Black Theology, Kunnie says: “Black theology at heart speaks from a perspective of a particular group of people being hurt and unloved by the church.” Again this might give rise to the question of whether God was unloving towards the black race. But we should not think that this is evidence demonstrating that God had failed to love the black people. Rather it is the Church that failed to show love, in its respective contexts.
Why was the Church largely silent as gross historical injustices were carried out against blacks?
The Church claims to serve a God who loves freely and shows compassion to all people. But when Black Liberation Theology studied the Church’s actions they saw that it did not reflect that theological idea in practice. For example, “our precious Puritans” (though not all of them) served as chaplains on slave ships, teaching black people that it is right for them to be slaves. As Propaganda sings, the same men who penned some of the richest theology we possess failed to speak or act against slavery. They stood by as black people were owned and traded, like cattle. Similarly in South Africa, churches supported the separation of blacks and whites. At both points in history there were exceptions. But the troubling fact remains: most Christians did little or nothing in the face of those injustices, while many others stood behind them.
God Uses Imperfect People
But, through many conversations, particularly around these questions raised by Black Liberation Theology, I’ve learned that God has always used broken vessels. Thus blindspots, however severe, are nothing new. Furthermore personal failures are not an obstacle to the purposes of God.
David the Adulterer
Consider David. He is highly esteemed as a humble servant of God. Yet he slept with another man’s wife and then had her husband killed. But Nathan confronted David, exposing his hypocrisy and sin. What’s remarkable about this story is David’s reaction. He offers no defence. Without hesitation he falls on his knees and begs God to forgive him (2 Samuel 12:13).
David’s success can be traced back to God’s promises and compassion.
God responds by showing mercy, forgiving David. Even though David failed, God remained faithful. Ultimately, David’s success can be traced back to God’s promises and compassion. For God allowed David to continue in his role as king of Israel. God’s unfailing mercy and purposes prevailed, despite David’s atrocious sin.
The Rest of Us
We can say similar things about many admired saints. Martin Luther swore at his opponents. More regrettably, in his later life he veered towards hatred for Jews. Like the Puritans, the Reformers all had their own shortcomings. But just like David, not to mention you and me, we will see them in heaven or the new creation. For they too trusted in God’s extravagant grace, his willingness to show mercy to flawed people. One day we will all praise God because he showed each of us that same grace.
Good theology must be expressed in faithful living and ongoing repentance.
Yet, just like David, all of us are accountable for our actions. This is perhaps especially true of those who lead and teach (James 3:1). Thus good theology must be expressed in faithful living and ongoing repentance. It is the inconsistency between great theology and a godly desire for justice that Black Liberation Theology points out, both throughout history and in our own lives. This theology calls the Church to give account, exhorting them to practice love towards those that their theological forebears failed.
Let’s Ask Similar Questions About Ourselves
There is lots more to be said in this discussion. But we must recognise first that we are all sinners. For our “good theology” (and it is good by the way) hasn’t always prevented historical injustices. Some of the Church’s greatest theologians throughout history are guilty of hurting others. It’s one thing to observe this in others. But what about us, today? The people we sin against are the same people God calls us to love, without end or condition. If we are to carry such love out we need constant reminding of the model given to us in Christ. For he demonstrated love to us while we were still his enemy (Romans 5:8). Through his death he has reconciled the left, right, male, female, black, and white.
Our witness of who God is cannot only be characterised by a good theology.
And as a church, having been loved by Christ, we should also love each other in this present evil age. Our witness of who God is cannot only be characterised by a good theology but the practice of it. Because, when we do this, the world will know that we are his disciples, when we love one another (John 13:35).
