Dietrich Bonhoeffer often wrote of the contrast between “costly grace” and “cheap grace” and the meaning of taking one’s cross as Christ commanded his disciples. Many people talk of walking as a disciple, but Bonhoeffer exposes our talk and challenges the believer to lay down one’s life for Christ.
Schuler (2003) has powerfully grappled this idea in his book, “Winning the Race to Unity: is Racial Reconciliation Really Working?” from which a strikingly similar theme emerged. It correlated well with this personal ownership of discipleship vis-à-vis our responsibility for race relations in the American church. Moreover, this ownership involves the self-sacrifice of which Bonhoeffer speaks, noting the perilous times in Nazi Germany and the extreme personal risks one took when upholding authentic Christian values in the face of tyranny. How seriously do we take our vows of discipleship? Are we willing to risk our lives?
This question of personal risk is not far off from Shuler’s radar. Unfortunately, he has identified how far off the mark Evangelicals are in breaking the barriers to racial harmony. He notes that many might claim to care about the problem, but they have “shallow intentions” in their half-hearted attempts to ask what they can do or how to help be a part of the solution (p. 53). While it might grieve many sincere Christians to read this indictment, and to a large extent I recognize this as judgment against the community of so-called Evangelicals, the sixty-four thousand dollar question is: am I culpable, and if I acknowledge my culpability am I willing to take bold steps to offer a remedy in my own sphere of influence? Where do individual believers measure up against such appalling failures? Shuler has taken the risk of offending the powerful Evangelical world by calling our bluff.
What is even more disturbing is that I am woefully fearful and ashamed to recognize that I have actually retreated from my younger idealistic philosophy of reaching out to the African American. In high school I had many black friends—not just “associates” but real friends. I used to exchange tapes of rap music with my friends (1980’s rap is much different that our modern counterpart). I was in a marching band that embraced the black culture while allowing a cross-cultural exchange in the music we performed (e.g. Top 40 tunes). Fast-forward to my “career” days and I sadly recognize my predilection to cultivate predominantly upwardly mobile relationships—typical suburban business types who made no effort to engage African Americans. The office in which I worked for over seven years had less than 1% of its workforce comprised of blacks. We got around that because we employed many Indian nationals—of course the motivation was to procure highly educated yet lower cost engineering talent. My tacit acceptance of such practices underscores much of what Shuler identified as the problem. Powerful white me excluding minorities from leadership and influence—all the while I did nothing to seek justice in this environment. I was unwilling to risk my career as an IT manager by hiring people of color or to speak out within my own authority structure and influence.
Shuler rightly states that if one is “serious about improving race relations…this effort will cost you.” He asks if our Christianity has progressed to the point of rejecting man’s approval, instead seeking God’s agenda. If we claim to be Jesus’ disciple, then it must show in our choices—to be deliberate in going beyond “passive racism” and to learn of God’s heart about racial reconciliation (pp. 73-76).
Yet Shuler also argues that mere racial reconciliation is inadequate. Our task goes beyond the organizational and community to individual relationship building. Of course our churches must be deliberate to partner with African American believers. But he challenges us as individual disciples to step out in faith to risk our reputations, careers, power and authority, and where it really hits the road—our monies/budgets—to go beyond superficial, token actions into costly work and choices. Just as Bonhoeffer argues about costly grace, so too we must take up our cross and die to ourselves—to our preferences, our pocketbooks, and our pragmatism and step into a brave world—God’s kingdom world in way that reflects beatific ideals in an unjust reality.
Now this sounds great. However, Shuler acknowledges that this is easier said than done. He strongly argues that white believers must step up to the plate and demonstrate a serious commitment to the process. “People of color know the language and priorities of the majority culture in
A few action items I have taken upon myself: I will read The Souls of Black Folk (W.E.B. Du Bois), which is a highly recommend twentieth century work elucidating African-American studies; I am actively building relationships with people of color in Moody Grad School; and in my role as deacon in a majority white church I hope to foster dialogue that may lead to a partnership with a sister church in our denomination in an African-American community. As I study, learn, and build relationships I pray God will break my heart over this embarrassing stigma of the American church. I know that these meager actions will not solve the big problem of racial reconciliation, but Shuler has challenged me as an individual to do my part and with God’s help I will respond.
References
Bonhoeffer, D. (1959). The cost of discipleship.
Shuler, C. (2003). Winning the race to unity: is racial reconciliation really working?
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