Providence and Prayer and Turkey

I’m still processing our trip to Turkey to visit some long time friends and be a help to them and take them some treats from home. See, we arrived in Turkey just in time to witness the coup and work on getting out of the coup.

Myself, my oldest son Gabriel, Kristen Colston and Anna Lauren Cone were the Three Rivers team going to be a blessing to our friends. Why let us get there and not complete what we went there to do? Why not shut the trip down before getting into Istanbul? Did we miss God’s intention? I have unanswered questions. But I also acknowledge that God does not owe me answers. “God moves in a mysterious way his wonders to perform. He plants his footsteps in the sea and rides upon the storm”. “Judge not the Lord by feeble sense but trust him for his grace. Behind a frowning providence he hides a smiling face”. “Blind unbelief is sure to err and scan his work in vain. God is his own interpreter and he will make it plain”. Those lyrics by William Cowper are a great help.

What I do know is that God providentially uses prayer. This truth is firmly planted in my theological framework as a theologically reformed pastor. This truth has been experienced many times in my life and ministry. I’m not sure it’s as profoundly evident to me as it was this past week and a half.

Before any team leaves our church for domain engagement, we gather around them as a church at the end of a service, lay hands on them and pray for them. This trip was no different. This trip was significant because it was the first where one of our former children’s ministry alumni, my son Gabriel, got to use his invested resources in paying for his first global engagement opportunity. It was to serve TRC members who have gone from our church to serve for the sake of the Kingdom. It was to scout the possibility of a long-term place for our students (middle school and up) to engage yearly to serve the Great Commission, our people and grow their “glocal” abilities.

After we prayed, Gayla Darville gave me a laminated card with some instructions on engaging the spiritual battle. Gayla prays for me often and is perhaps the most encouraging member of TRC. But Gayla did not say much. In fact, she simply stated that she was supposed to give me that card and hesitated, a little tearful, and walked away. That card was some instruction on praying for and engaging in the spiritual conflict we are in daily and particularly would be engaging while gone.

Little did we know we would sit on a plane in Paris for an hour before taking off for no reason explained to us. Sitting at the gate. Not waiting to take off. So, by the time we took off it was well over an hour delay. When arriving in Istanbul, we wait in a line for passport control close to 2 hours. There were like 2 officers for 7,000 people (hyperbole).

We missed out flight for our destination city by roughly 20 minutes. So, we try to book later flights of 10:55 PM and 12:05 AM and all are full. So, we get a hotel just down the highway from the airport, take a cab (the cab driver did not speak a lick of English and I didn’t speak a lick of Turkish yet somehow he figured out what I was saying and took us right to our hotel), grab dinner, get a shower and proceed to watch a coup unfold from my window.

Of course, we begin communicating with our team back home, listening to State Department briefs and working on changing plans.

During all of this, I was receiving messages from people praying and offering help from literally all over the world. God’s people were praying and we were being led by God’s staying hand.

A dear brother, Mike Lewis, told me Sunday he was praying Psalm 34:7 “The angel of the LORD encamps around those who fear him, and delivers them.” over us while we were gone.

That is just a sample of the way people were moved to pray for us and how God’s hand stayed us.

Grudem defines God’s providence like this: “God is continually involved with all created things in such a way that he (1) keeps them existing and maintaining the properties with which he created them; (2) cooperates with created things in every action, directing their distinctive properties to cause them to act as they do; and (3) directs them to fulfill his purposes.” (Grudem, p. 315)

It’s a complete mystery how God cooperates with created things in every action, directing their distinctive properties to cause them to act as they do, but it’s clear that God put it into the heart of people to pray specific things for us that were powerful and effective at moving God’s hand and fulfilling his purpose. I can’t explain it beyond that other than inviting people to read their bible and just enjoy that God works that way. It’s on just about every page.

Here is what we can conclude:

  1. God uses prayer to move things. So, pray. Prayer is perhaps the most tangible and effective Great Commission strategy.
  2. God moves in mysterious ways to perform his wonders for our good and his glory. Often ends are hidden from our eyes, but we know he works for good and the good of those who are called according to his purposes. If we don’t see the end we still know there are ends and they are good.
  3. Don’t spend so much time trying to figure out the metaphysics of “how” God does this, just enjoy that he does, wonder at him, marvel at him, delight in him, engage him by leaning on such wonders by doing hard things, believe Scripture and just enjoy!

Those are a few of my takeaways from our providentially successful trip to Turkey wrought in the prayers of God’s people.


Acts 9:32-10:48 The Kingdom Strikes Back

Acts 9:32-10:48

The Kingdom Strikes Back (title borrowed from Ralph D. Winter’s Article “The Kingdom Strikes Back”  found here The Kingdom Strikes Back


Luke likes sequels. Luke tells the history of Jesus’ work and ministry in themed sequence.

Luke 15 is a prime example of a trilogy of parables: the lost sheep, the lost coin and the lost son.

Luke wrote Acts, and he does some of the same things here. Acts 9:32-10:48 is a trilogy of healings: The healing of Aeneas, the healing of Dorcas and the healing of Cornelius.

The point of the parables in Luke 15 is that Jesus seeks the lost.

The point of the historical narrative of Acts 9:32-10:48 is that Jesus heals people and saves the lost. Whether physical healing or awakening of the spiritually dead to life, Jesus heals people and brings people to himself.

Saul had been ravaging the church but Jesus fixed that in saving the chief persecuter.

The kingdom strikes back.

10:1-48 is also a turning point in the narrative. As Jesus heals gentiles of their dead state in sin, the gospel pioneers to places Jews dared never to go and thus pushed them to expand their concept of the kingdom of God to include all nations.

The kingdom strikes back. The kingdom just can’t be held down.

Observations: what do we see/what does it mean?

1. The gospel is always moving toward the frontier not camping within the walls. 

Note the movement of Peter in this section. Peter moves from a believing community to a believing community until he reaches the unreached.

Peter is encouraging the church and healing the sick and raising the dead and testifying to the power of Jesus.

The church is living in the fear of the Lord and the comfort of the Spirit and multiplying. As a result, the kingdom of God is expanding and the ministry widens (9:31).

If you look at a map, Lydda is west of Jerusalem, Joppa is further west on the coast and Caesarea is north up the coast.

The gospel of the kingdom moves outward not inward!

What do we do with this?

1. We are to fear the Lord and be comforted/counseled by the Spirit.

2. The church, fearing the Lord and being comforted/counseled by the Spirit, should be taking new territory.

3. The church must avoid an internal fixation (not neglecting the health of the church, rather understanding that healthy churches are not fixated on their growing comfort but on the expansion of the kingdom) and push for external engagement.

4. Constantly be looking for opportunities to multiply and expand and include others and grow in covenant community (RL groups / New TRC campuses by training up pastors / Church planting through training apostolic leaders).

2. The healing of Aeneas 9:32-35 

Peter seems to have taken on the ministry of visiting and encouraging believing communities because they have all come from their ministry in Jerusalem.

Peter visits, brings healing by Jesus’ power and gospel proclamation.

The result is that Aeneas walks again and unbelieving people see and believe the gospel.

3. The healing of Dorcas 9:36-43

The disciples at Joppa hear of Peter’s proximity and send for him in light of Tabitha’s death.

Peter follows the call to come help.

Peter imitates Jesus in calling Tabitha to come to life, and she does.

This miracle becomes known to all of Joppa, and “many believed in the Lord.”

Peter stays there for a time to continue the work of encouraging the church.

What do we do with this?

1. We take seriously the need to encourage the church wherever she is scattered. So, we will go to and encourage and strengthen their hand whenever needed.

2. We understand that signs and wonders draw attention to the powerful kingdom of Jesus so that unbelieving people will be drawn to Jesus.

3. We disciple those drawn to Jesus and build up the church.  v. 43

“And he stayed in Joppa for many days…”

3a. We can do this in RL groups as we invite lost friends to come and see.

3b. We can do this by inviting the wandering Christian to come and learn to follow Jesus with us.

4. The Healing of Cornelius 10:1-48

10:1-48 is a turning point in the story. From this point on we will see the church wrestle with how to include Gentiles and not make them try to be Jews and the explosion, as a result, of the kingdom of God to the nations.

There are great lessons here. We’ll unpack those as we walk through the text. But we want to make sure we don’t put on people cultural burdens that are not biblical.

This causes us to evaluate what we value and make sure our values are biblical not cultural.

10:1-8 The preparation of Cornelius

10:9-23a The preparation of Peter for frontier work

10:23b-48 Transformation of sinners to saints

What do we do with this?

1. We understand that Father is working out a providential plan.

2. We are to hear and obey.

3. We are to expect the Lord to expand our comfort levels.

4. We are to shamelessly preach the gospel.

5. We are to have the nations as our goal.

For the glory of God, we will disciple the nations, by being and producing radical followers of Jesus.

We, TRC, can’t reach all nations with TRC. But TRC can produce radical followers of Jesus and release them to the nations by sending them to their chosen nation, planting new churches that adopt nations, and generally ruining anyone who comes to us for a season to think about engaging the nations.

5. We must not give up on the vision. Rather we are to stay unified in it and push harder for it.


5. Worship

Psalm 147:1 “

What Kind of Soil Are We?

July 10, 2013

Matthew 13:3-9; 18-23

What kind of soil are we?


Alton Sterling

Philander Castile

Michael Smith

Lorne Ahrens

Michael Krol

Patrick Zamrripa

Brent Thompson

These names are evidence that there remains a social divide in our nation stemming from hundreds of years of oppression due to sin and disobedience to God’s word.

Though none of us committed such acts, we reap the awful fruit of it in long memories and ingrained sin still at work.

For the community of the kingdom, the church, we live as citizens of a different kingdom / nation with a different set of laws (truths of God’s word) stemming from an inerrant constitution (bible) that preaches a radical and supernatural and transforming good news (gospel of the kingdom) that is powerful to save anyone who will repent and believe.

It is incumbent on us to know our times.

It’s not appropriate that I could know how to construct a dominant fantasy football team and yet not know how to recognize a season and opportunity for the gospel and a prophetic opportunity to speak to our time.

That time is now. This could be our finest hour, church. But it won’t be because some pastors did something. It will be because the entire church obeys the gospel.

See, “gospel” has become a marketing tool to sell books and a code word for those who we would work with as opposed to others who don’t know how to use the word correctly.

Gospel is not a marketing tool and its not a code word. The gospel is the power of God for salvation. It is a spoken and clear message that will either transfer one from the kingdom of darkness to the kingdom of Jesus or it will repel one to continue in the curse.

The gospel of the kingdom either lands in good soil and produces fruit or it does not.

The key is the soil.

What kind of soil is the American church? What kind of soil is the church in the south?

TRC, we are good soil. We are producing kingdom fruit, but we could be easily beset with the curse of bad soil. 

The aim today is to exhort you to lean further into Jesus and to be aware of the air we are fighting against.

Matthew 13:3-9; 18-23

1. The “word of the kingdom” = the gospel of the kingdom

2. The evil one steals away the gospel when it is not understood

3. Lack of personal depth leads one to abandon the gospel of the kingdom upon the arrival of difficulty, so there is no root that can sink in because there is no depth to the person. Everything is surface and nothing is evaluated patiently for it’s merits or lack thereof. So, when hard things happen Jesus is jettisoned because, well, he didn’t work for them. 

4. Non-Kingdom / world system values crowd out the word because the gospel of the kingdom demands / makes a value shift. There is a real conflict of values. 


World = 1 John 2:15-17 = desires of the flesh / desires of the eyes / pride of life (possessions)

Deceitfulness of riches = James 5:1-6

Beware of a desire to gain riches, even if the desire is noble on the front end.

1 Timothy 6:9-10

“But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.”

5. Good soil, elect soil, regenerate soil receives the gospel of the kingdom and produces multiplying fruit.

A values shift takes place when the gospel of the kingdom transforms.

We value transformation – 2 Corinthians 3:12-18

We value our new identity – Galatians 3:23-29

We value our real citizenship – Philippians 3:17-20

We value unity in the body even above common orthodoxy.

We value covenant community.

We value the kingdom of God.

We value love. We refuse to hate. Rather we love our enemies.

We value the neighbor Luke 10:25-37

We value righteousness.

We value poverty of spirit. Humility.

We value meekness. Strength under control.

We value mourning over our sin so that we repent.

We value mercy.

We value purity.

We value peacemaking.

We value the opportunity persecution brings.

What to do this week?

1. Seek first the kingdom of God and his righteousness.

Lean hard into Jesus, his instruction and radical obedience to him.

RL – UP / IN / OUT

2. Read these:

Anything written by Thabiti Anyabwile

Read the article posted here

3. Grow your pro-life to include everyone.

4. Reach out to anyone who is black and ask their opinion and listen, don’t seek to correct, grow your understanding. Just listen.

5. Make peace don’t peace keep.

Peace makers bring parties separated together. Peace keepers keep separated parties apart.

6. Refuse to hate.

7. Don’t let anger be vented. Live in the fruit of the Spirit called “self-control”.

Proverbs 29:11

“A fool gives full vent to his spirit, but a wise man quietly holds it back.”

8. Repent of anything that keeps you from the values of the kingdom.

9. Worship Jesus.

Know That Black Lives Matter…Period.

Below I’m publishing the entirety of an article written by Mika Edmondson. You can link directly to the article at the link below.

I want to publish this blog and article for folks of TRC to read, and any other who follow this blog, in order to stay off of social media. Social media can be good but it can also give the allusion of “doing” when really nothing is done. We can “know” from social media, but knowing can be a convenient cover for cowardice in failing to act. Awareness is useless if nothing is done. So, let’s read, think and act. This post is for that purpose. Read, think and act.

We don’t have an option regarding knowing facts, knowing what Jesus said and obeying what Jesus said. If we want to debate Jesus, then we need to stop following Jesus and renounce the faith. It’s pretty simple. We either are for Jesus or we against Jesus. We either gather or we scatter. There is no middle option.

When it comes to race relations we are to know the truth, love, be in unity  (See Ephesians 2) and be together. That is almost non-existent where we are. We have to work this out in some way.

2 Peter 1:5-11

For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

Figuring out how to cross cultural barriers that are present and ignored is hard and will take work and you will be marginalized and scandalized for trying. This will be part of making our calling and election sure. Read 2 Peter 1:5-11 above again. Slowly. Let that sink in. That’s for real.

I’ll never forget being asked if “that” was mine, regarding my black son, when in a store I was once welcomed in and now no longer welcomed in because “that” was mine.

Don’t be blind to prejudice just because you’ve never experienced it. You may just not be the correct color to get the experience.

If you are white, then you need to know what “Black Lives Matter” is and is not and love, support, don’t counter so as to shrug off the intent and if you don’t know just keep quiet and learn. Love, listen, weep with, befriend. Romans 12:15 is a good guide.

Read, educate yourself, listen to Jesus and obey him. Steadily. Fearlessly. Lean into Jesus.

Regarding what has happened since I went to sleep last night, nothing changes. We are sad. We are angry. We want to protect our friends who serve as police officers. We are also to love enemies and pray for those who persecute us or anyone. Jesus delights in saving the hard cases (see Acts 9:1-19 that we’ll be preaching on Sunday). We are to stand with the persecuted and hurt whoever they are.

Follow Jesus. Don’t follow polarizing political agendas and polarizing sides created to negate the other. All lives matter. But as soon as you say that in response to “Black Lives Matter”, you…me…whoever, whether intentional or not, negate the necessity of focusing on the wrong of black lives lost wrongly. Don’t do that for the sake of unity. Black lives matter…period.

What saddens me is that there is no evangelical modern civil rights movement, as you can read below.

We can know, act in love, make peace, tell the truth with gentleness and respect, be silent if you don’t know and repeat.

Again, the text of Mika’s article is below and the link directly above it will take you to the article on the Gospel Coalition website. Know, act in love, make peace, tell the truth with gentleness and respect, be silent if you don’t know, repeat.

With Love TRC and Others Who Read the S&T,


Is Black Lives Matter the New Civil Rights Movement

In Mark 11:15–19, Jesus returns to the temple to cleanse it the day after his triumphal entry into Jerusalem. Part of the corrupt situation he finds involves race-based systematized injustice. While the religious leaders protected the peace of the inner courts where Jews prayed and worshiped the Lord, they brazenly turned the court of the Gentiles into a noisy smelly livestock exchange and marketplace because of racialized bitterness. Jesus smells the ethnocentrism and the injustice, and it infuriates him.

Everything about the temple was intended to point to the coming Christ. And Jesus knows this ethnocentrism is a complete misrepresentation, a repudiation of the saving purposes of the God who would make his Christ to be a “light to the nations” (Isa. 49). In his zeal, Jesus completely dismantles the livestock exchange, refuses to let anybody pass through, and so restores the court for the Gentiles to pray. Then he exposits Isaiah 56:7: “Is it not written, ‘My house shall be called a house of prayer for all the nations’?”

Our Church and Our Gospel

I began this way because I want you to know it’s right and good for us to be talking about ethnocentrism and racism in the church. Jesus still sees it, and Jesus still hates it. But our hope is that Jesus still cleanses it out of his church. And, despite our historic failures and present struggles, Jesus will make his house a house of prayer for all nations.

I think the very question we’re considering today is evidence of that work.

Is Black Lives Matter the new Civil Rights Movement? This is a well-formed question because it reveals that some of us are ready to talk about how racialized injustices affect the church, not just from the safe distance of 60 years ago but also today. We have a sense of angst because we know our failure to speak and act in the face of blatant race-based injustices 60 years ago has had a devastating effect on the local church today. Our denominations, churches, and seminaries continue to reveal patterns of ethnic homogeneity and exclusivity that do not fully express the glory of the unity for which Christ prayed in John 17, and defended in Mark 11, and for which he died. Racial hatred and disobedience has often gone unrepented, unchecked, and in some cases even more deeply entrenched in the church than in the world. (We all know some of our churches can be dangerous places for people of color.) Liberal churches and seminaries are lined with the casualties of conservative hypocrisy, as morally conscious young people and many ethnic minorities look for theologies with a robust enough social ethic to speak to the obvious suffering they experience and see all around them. This is the fruit of simply ignoring these issues.
Refusal to address racialized sin has undermined our capacity to fulfill our Romans 12:15 calling to “mourn with those who mourn.” The unique calling of the church (as opposed to the institutions of the world) is not simply to tolerate one another, or even simply to understand one another, but to mourn with one another and bear one another’s burdens. To deliberately devote ourselves to listen to one another for understanding, and then to empathize with one another to the point of shedding tears with one another. That’s certainly not what so many of the talking heads on cable TV and talk radio are advocating. They’re not talking about mourning with those who mourn.

But in the church, white suburban men are called to cry tears with the black inner-city woman scared to death her husband is going to be the next Eric Garner, or that her teenage son is going to be the next Trayvon Martin or Tamir Rice. And if you are so entrenched in your socio-political camp that you can’t shed some tears with Tanisha, something is deeply wrong. Because that’s who the church is called to be. That’s the kind of thing that makes our unity in Christ really conspicuous and causes people to see that there is a unique power at work in the church unlike anything in this world.

And I hope that’s what our discussion about “black lives matter” helps equip us to do better.

What Is the Black Lives Matter Movement?

The phrase “black lives matter” was born the night of July 13, 2013, when Alicia Garza, an Oakland-based community organizer, learned that George Zimmerman had been acquitted in the shooting death of unarmed black teenager Trayvon Martin. Garza immediately thought of her younger brother, who is about the same size and build as Martin, and felt it could just as easily have been him who was killed. In a 2015 interview, Garza recalled:

The one thing I remember from that evening, other than crying myself to sleep that night, was the way in which as a black person, I felt incredibly vulnerable, incredibly exposed and incredibly enraged. . . . It was a verdict that said: black people are not safe in America.

That’s a feeling most black folks had, a feeling that I certainly had, and that many black folks in your churches had. Garza immediately logged onto Facebook and posted an impassioned message that ended with the words, “Our lives matter, Black Lives Matter.”

When fellow activist Patrisse Cullors saw Garza’s post, she combined the now famous final phrase with a hashtag and began sharing it to foster a discussion about protecting the dignity and affirming the value of black lives. The next day, Garza and Cullors spoke together about organizing a campaign around the discussion. Finally, the two reached out to Opal Tometti, another activist they knew in the field of immigrant rights. The three women started by setting up Tumblr and Twitter accounts and encouraging users to share stories of why black lives matter just as much as any other lives. The slogan gained traction on social media, and with some initial gatherings, the Black Lives Matter protest movement we know today was born.

The movement gained national attention about a year later when another unarmed black teenager, Michael Brown, was shot to death by a police officer in Ferguson, Missouri. The three organized a freedom ride to Ferguson to protest Brown’s killing under the auspices of the #BlackLivesMatter campaign. In the face of the social unrest that swept through Ferguson, the Black Lives Matter sentiment best captured the collective frustrations of the beleaguered black citizens of Ferguson and all over the country. Since then, more than a thousand non-violent protests have operated under the banner of the movement with chapters spread across approximately 30 cities.

Inspired by sources like civil-rights icon Ella Baker, the movement is a self-consciously decentralized network that uses a variety of non-violent tactics to dramatize race, class, and gender-based injustices. Their website claims: “Black Lives Matter is an ideological and political intervention in a world where Black lives are systematically and intentionally targeted for demise. It is an affirmation of Black folks’ contributions to this society, our humanity, and our resilience in the face of deadly oppression.”

Black Lives Matter does not mean ‘black lives matter only.’ It means ‘black lives matter too.’ It’s a contextualized statement, like saying ‘children’s lives matter.’ That doesn’t mean adult lives don’t matter. . . . Ironically, saying ‘Black Lives Matter’ is really a contextualized way of saying, ‘All Lives Matter.’

Before we go any further, I just want to clear up a common misconception about the Black Lives Matter sentiment. Black Lives Matter does not mean “black lives matter only.” It means “black lives matter too.” It’s a contextualized statement, like saying “children’s lives matter.” That doesn’t mean adult lives don’t matter. But in a culture that demeans and disparages them, we understand we have to say forthrightly and particularly that children’s lives matter. In the face of a historic and contemporary context that has uniquely disparaged black life as not worth valuing or protecting in the same way as others, they are saying black lives matter just as much as every other life. Ironically, saying “Black Lives Matter” is really a contextualized way of saying, “All Lives Matter.”

Is Black Lives Matter the New Civil Rights?

The Black Lives Matter movement is best understood as one modern expression of a 350-year-old struggle to affirm the dignity of black life in a society that has systematically and historically denied it. This struggle has taken a variety of forms. However, the black church has been its most consistent champion, providing the theological foundation and often the only platform for the full affirmation of the humanity and dignity of African Americans. The most famous expression came during the Civil Rights Movement of the 1950s and ’60s.

After a white neighbor refused to let their children play with him because he was black, a 6-year-old Martin Luther King Jr. was bewildered and distraught. King’s mother, Alberta, sat him down and gave him a familiar talk almost every black parent gives his or her child growing up in America. After a brief history lesson spanning from slavery through segregation, she told him: “M. L, never forget that you are just as good as anybody else.” King went on to find philosophical and theological categories to express this long-held biblical belief. Under the tutelage of mentors like George Kelsey and Benjamin Mays at Morehouse College, King learned how theology could affect the black social situation so as to affirm black dignity. To his mind, the segregation, police brutality, and inequities in the criminal justice systems were social embodiments of the belief in black inferiority and white superiority. Under the instruction of Harold DeWolf, King critically engaged theistic personalism and liberal Protestant concepts precisely to develop categories that would help him address these matters. (It grieves me deeply to say that King simply could not have attended conservative seminaries like The Southern Baptist Theological Seminary or Westminster Theological Seminary. Since conservatives were not using their theological resources to affirm the equal value of black life, King critically engaged the liberal theological sources that were.)

It grieves me deeply to say that King simply could not have attended conservative seminaries like The Southern Baptist Theological Seminary or Westminster. Since conservatives were not using their theological resources to affirm the equal value of black life, King critically engaged the liberal theological sources that were.

Central to the Civil Rights Movement of the ’50s and ’60s was an acknowledgment of the full humanity of African Americans, a concept often known as “somebodiness.” In this way, Black Lives Matter and the Civil Rights Movement stand in substantial agreement as organized affirmations of black folks’ full humanity.

Major Similarities and Differences

Similarity #1: Tactics

Both movements dramatize injustices (through various forms of non-violent protest) to make the suffering of the oppressed visible and unable to be communally ignored. This was part of the genius of the Civil Rights Movement. During the advent of network television, freedom fighters staged non-violent protests in order to expose the daily indignities experienced by blacks all over the South. Images of Bull Connor’s fire houses, attack dogs, and billy clubs pummeling women and children exposed the true brutality of segregation.

This practice was known as creative tension. Since deep injustices often hide beneath the veneer of normalcy, they needed to be exposed in dramatic ways. Through “die-ins” and other forms of creative protests, Black Lives Matter also dramatizes racialized injustices.

Similarity #2: Near-Term Goals

Both movements see black liberation as a key to communal liberation for all peoples. They explicitly reject nationalistic ideologies, viewing oppression as damaging to the oppressed as well as oppressors. For both movements, injustice anywhere threatens freedom everywhere.

Similarity #3: Rejection

Both movements officially reject social passivity on the one hand and violent militancy on the other. Both movements use non-violent direct action.

There are some major differences, however.

Difference #1: Roots, Foundation, and Ultimate Aims

The Civil Rights Movement was birthed out of the black church, and its theological foundation was rooted in Scripture and the black church tradition. It held that God calls us to affirm the fundamental dignity of black life (as people made in the image of God) in our context and to oppose societal structures that denied it.

The Black Lives Matter movement was started outside traditional church circles, does not trace its grounding to biblical theology, and self-consciously distinguishes itself “as not your parents’ Civil Rights Movement.”

Difference #2: Leadership Structure

The highest levels of the Civil Rights Movement were highly centralized within the black Baptist church with clear hierarchal structure comprising exclusively black male ministers. Although they provided much of the energy behind the scenes, women were often excluded from the highest public levels of the movement. For all its successes, a well-documented and troubling strain of male chauvinism marked the Civil Rights Movement.

Black Lives Matter, on the other hand, prioritizes folks who have been historically marginalized in black liberation movements. It’s a self-consciously decentralized movement comprising mostly young black female leadership focused on voices outside the church or academia. In this way, Black Lives Matter is responding to the historic sexism that marked the Civil Right Movement.

Difference #3: Organizing Cases

The Civil Rights Movement staged “perfect victim” cases in order to make suffering undeniable to those prone to ignore black suffering, criminalize blacks, and engage in character assassination. Rosa Parks wasn’t the first black woman to refuse to give up her seat on a bus in the South. However, she was carefully chosen because other victims would be too easily dismissed as somehow deserving the treatment they received.

Black Lives Matter organized around what critics might call “morally ambiguous cases” to make its point. They insist that no one should be tried, convicted, and executed on the street. Extra-judicial killings constitute gross injustice and a disparagement of human life, regardless of the previous lifestyle of the victim.

Difference #4: Priority of LGBTQ Issues

The Black Lives Matter founders, some of whom identify as queer and/or a sexual minority, list the affirmation and inclusion of LGBTQ individuals in their platform. The Civil Rights Movement did not.

In sum, there are enough major differences to say Black Lives Matter is not an extension or rebirth of the Civil Rights Movement. Still, I strongly recommend full engagement with the concept and critical engagement with the movement, especially since there’s no evangelical alternative to Black Lives Matter. It grieves me deeply to say there’s no evangelical movement robustly, consistently, and practically affirming the value of disparaged black people. So we must be careful how we criticize Black Lives Matter in the absence of an evangelical alternative.

There are enough major differences to say Black Lives Matter is not an extension or rebirth of the Civil Rights Movement. Still, I strongly recommend full engagement with the concept and critical engagement with the movement, especially since there’s no evangelical alternative to Black Lives Matter. It grieves me deeply to say there’s no evangelical movement robustly, consistently, and practically affirming the value of disparaged black people. So we must be careful how we criticize Black Lives Matter in the absence of an evangelical alternative.

Like the Civil Rights Movement, Black Lives Matter addresses racialized inequities in the criminal justice system and policing, disparities in education and healthcare, mass unemployment and underemployment. The church cannot affirm their Black Lives Matter leaders’ view of sexuality. We must maintain a biblically rooted sexual ethic. Nevertheless, we must critically engage the ethical questions they raise and decry the injustices they’ve highlighted.

Critical Engagement with Black Lives Matter

I know not all of us in the room are Reformed and Presbyterian. But did you know you can’t even be a good Presbyterian unless you engage some of these issues? We have a great confessional tradition. If you’ve never read the Westminster Larger Catechism, let me highly commend it to you. The catechism exposits the Ten Commandments, listing not only the sins forbidden but also the positive requirements of the commandments. Westminster Larger Catechism question 135 asks, “What are the duties required in the sixth commandment?” Answer:

The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away of the life of any.

I can’t even be a good Presbyterian unless I make a “careful study” of issues that tend to the unjust taking away of life! That means I can’t even be a good Presbyterian unless I’m carefully engaged with issues like the Flint Water Crisis, mass incarceration, disparities in housing and healthcare, and yes, police brutality.

And then the catechism gets into our thought life. I have to “resist all thoughts” that could lead to the unjust taking away of life. Am I buying into the sinful belief that black folks are more inherently criminal than other people? When I hear about unarmed black people being killed, is my kneejerk reaction that they somehow deserved whatever terrible thing happened to them? Am I cold and hardened to black suffering? Why am I not as torn up over this as non-Christians are? Why is Black Lives Matter more torn up over black people dying than we are? The fact that Black Lives Matter leaders distinguish themselves from the church and has queer leadership is just an indictment against the evangelical church. They have more moral sense than we do!

My wife has to beg me (a grown 37-year-old man) not to go out to Walmart at night, not because she’s afraid of the criminal element, but because she’s afraid of the police element. Because she knows that when the police see me, they aren’t going to see Mika Edmondson, pastor of New City Fellowship Presbyterian church. When they see me, they aren’t going to see Mika Edmondson, PhD in systematic theology. When they see me, all they’re going to see is a black man out late at night. And she knows we’re getting stopped at 10-times the rate of everybody else, arrested at 26-times the rate of everybody else, and killed at 5-times the rate of everybody else. Black Lives Matter can see the injustice in those statistics. How can Black Lives Matter see the value of black life better than we can? Why does Black Lives Matter care more about the value of my life than you do?

Why am I not as torn up over this as non-Christians are? Why is Black Lives Matter more torn up over black people dying than [Christians] are? . . . They have more moral sense than we do! How can Black Lives Matter see the value of black life better than we can?

Finally, the Catechism calls us to act. Not just to think but to act, to “resist” any purpose that “tends to the unjust taking away of the lives of any.” So I can’t just study the issue and walk away saying, “Hmm, that was interesting.” If I’m going to be a good Presbyterian, I have to actually do something about these injustices. (You’d be amazed what’s in the Reformed tradition. Because it seeks to be a biblical tradition, it reflects truths that call us beyond our socio-political comfort zones.) So we should engage these issues not despite being Presbyterian and Reformed and Calvinistic, but because we are Presbyterian and Reformed and Calvinistic.

Challenges to Critical Engagement with Black Lives Matter

There’s a reason many of us have not addressed these issues. We know well the cultural risks involved and the pushback we’ll get in our churches and institutions. It’s risky to address racial sin. If you don’t believe me, just ask Russell Moore of the Ethics and Religious Liberty Commission. Sin fundamentally twists the ways in which we view one another. Remember from Genesis 4 that sin so distorted Cain that he killed his brother in cold blood. And the first thing Cain did after killing his brother was nothing. He completely neglected the issue, as if it had no religious significance. He didn’t come to the Lord and repent. Cain thought he could sort of waltz back before the Lord and not have to deal with this sin, as if what he did out in the world had no bearing on his worship or relationship with God. But the first thing the Lord asks him is, “Where is your brother?” When it comes to race-based sin, people just don’t want to bring it up in the church. They don’t think it has religious significance. “What does the gospel have to do with that?” they will say. Or, “That’s politics, not religion. These discussions have no place in the church.” But we see that the Lord holds us accountable to be our brother and sister’s keeper and to repent where we have not.

The first thing Cain did after killing his brother was nothing. He completely neglected the issue, as if it had no religious significance.

Not only did Cain not bring up his sin, he became irritated when God brought it up. When God confronted him, Cain actively tried to bury the whole thing. He denied knowing anything about it. You will hear people actively deny this racial injustice is even an issue. We wouldn’t have a race problem if you didn’t keep bringing it up. Then Cain got irritated with the whole idea he should know about his brother’s whereabouts and protect his well-being. He asked with a sneer, “Am I my brother’s keeper?”

When you bring up racial sin, people will say, “Why should I care about that? You are just playing the race card.” This is just a modern way of saying, “Am I my brother’s keeper?” We have a natural tendency to actively resist dealing with racial sin.

How else can you explain a theology that comfortably co-existed with chattel slavery, the lynching tree, Jim Crow, segregation, and myriad ways black folks suffer today? How else could Jonathan Edwards and George Whitefield have had such great theology but think that it had nothing to say to the black suffering they saw all around them? (Edwards wrote copious notes on the duty of Christian charity to the poor on the one hand, while callously purchasing trembling little African girls off the auction block on the other.) Edwards and Whitefield were good churchmen, but that’s the theological equivalent of saying, “Am I my brothers keeper?” Evangelicals have a social ethic, but it’s a strangely selective social ethic. We show our feelings about the Lord by how we treat our neighbors made in his image.

If someone broke into your home and defaced all your pictures, you wouldn’t say, “That person has a problem with pictures.” You would say, “That person has a problem with me.” The Bible often uses the second table of the law (the ethical side of theology) to show our commitment or lack of commitment to the first table (the epistemological side of theology). Despite the challenges, I think the church is called by God to critically engage and address the ethical issues and concerns related to Black Lives Matter today.