gospel

The Global Gospel and Racism

The history of racism and prejudice in our country is a stain upon the freedoms espoused in the Declaration of Independence “all men are created equal” and the Bill of Rights. In truth one of the great ironies is that a nation founded upon freedom would continue to enslave a people based on skin color. Leaving slavery as an institution was a failure of our nation’s founders. Their inability or the inability of the context to move them to act would result in a great Civil War where hundreds of thousands of Americans would die over the controversial issues of state’s rights and slavery. President Abraham Lincoln rightly understood that slavery was the central instigating factor of the Civil War even if it was not the stated cause. With his emancipation proclamation, Americans can be proud that the first vestiges of slavery were slashed out of our country. But it would be a century more before equality was granted. Rampant prejudice and racism permeated our nation. Not until the Civil Right’s movement of the 1960s did justice and equality come to the South and to the nation. Even today, more than 50 years after the Civil Right’s movement, we still deal with prejudice and incipient racism. It is not something that God tolerates and certainly not present in the gospel of Jesus Christ.

The gospel of Jesus Christ is a global gospel. In Acts 1:8 Jesus said that the gospel would go to the ends of the world. In Acts 10, the church experienced the first Gentile convert–Cornelius. God is not a respecter of persons. Heritage and color of skin are not factors in God’s great act of love upon the cross. Jesus came to die for the entire human race—all colors, peoples, languages, and nationalities. In Acts 10, we see the incipient racism of the Jewish people blown up by the glorious grace of a sovereign God through the universal message of the gospel of Jesus Christ. I trust that we will not only witness the love of God in Acts 10, but the expected response to the gospel that we as its bearers must share to ALL who bear the image of God.

Peter’s vision in Acts 10 related to unclean foods. The Jewish people had received dietary laws from God as a means of spiritual distinction. But here in Acts, Peter saw unclean foods and was told to eat. Following Peter’s vision, Cornelius’ messengers reached Peter and brought Peter to preach to Cornelius, his family, and his friends. These first Gentiles would believe the gospel and receive the Holy Spirit. But what did the food have to do with the Gentiles receiving the gospel? Actually, the vision of food was very important.

John MacArthur observed:

Strict Jews would have nothing to do with Gentiles. They would not be guests in Gentile homes (cf. v. 28) or invite Gentiles to their homes. Dirt from a Gentile country was considered defiled, and a Jew would shake it off his sandals before entering Israel (from which practice the expression ‘shake the dust off’ [Matt. 10:14; Mark 6:11; Luke 9:5; Acts 13:51] came). Jews would not eat food prepared by Gentile hands. Cooking utensils purchased from a Gentile had to be purified before being used. In short, Gentiles were considered unclean and their presence defiling (MacArthur, Acts, 291).

J.B. Polhill argued:

The Jewish food laws presented a real problem for Jewish Christians in the outreach to the Gentiles. One simply could not dine in a Gentile’s home without inevitably transgressing those laws either by the consumption of unclean flesh or of flesh that had not been prepared in a kosher, i.e., ritually proper, fashion (cf. Acts 15:20). Jesus dealt with the problem of clean and unclean, insisting that external things like foods did not defile a person but the internals of heart and speech and thought render one truly unclean (Mark 7:14–23). In Mark 7:19b Mark added the parenthetical comment that Jesus’ saying ultimately declared all foods clean. This was precisely the point of Peter’s vision: God declared the unclean to be clean. In Mark 7 Jesus’ teaching on clean/unclean was immediately followed by his ministry to a Gentile woman (7:24–30), just as Peter’s vision regarding clean and unclean foods was followed by his witness to a Gentile. It is simply not possible to fully accept someone with whom you are unwilling to share in the intimacy of table fellowship (emphasis mine) (Polhill, Acts, 255-6).

In essence, Jewish believers could not be distinct in their dietary laws and share the gospel or experience fellowship with Gentiles at the same time. So God sent Peter a vision declaring foods clean as he sent Peter to the Gentiles. Acts 10 boldly asserts that the gospel is intended for all who bear the image of God–for the world. Acts 10 also demands that we repudiate racism and prejudice. So let us, God’s image bearers and gospel ambassadors go to the nations with the gospel that is universal.

The Tragedy Of Art As An Expression Of Reality

Francis Schaeffer recognized forty years ago that philosophy and theology follow art. Today, art comes in all forms. Rap songs that glorify sex and violence. Plays that depict the President being assasinated. A comedian holding a mock severed head of the President. Media and movies that stylize filth, debauchery, violence and murder. These are forms of “art” we are told. It is argued that “artists” and “comedians” are supposed to push boundaries, to cross lines, and to challenge comfort zones.

However it is frightening to consider these pieces of “art” might just be real. After all Picasso opined, “When we invented cubism, we had no intention of inventing cubism, but simply of expressing what was in us.”
Are these modern expressions of “art” mere self-expressions? If so, we are in deep trouble. Marcel Duchamps, another 20th century postmodern artist claimed, “It is the viewer that completes the artwork.” Could it be? Could it be that the politcal violence witnessed today with the shooting of a congressman, aides and police officers is the extension into real life of art?

Our only solution is real change. I don’t mean coming together for short moments of unity. But rather a geniune recognition that the deep seated problems with culture, art, politics, and individual citizens are all the same. We were created in God’s image, but have chosen to reject his right to rule us. We chose self, sin, violence, evil. We do not need togetherness. We do not need diligence. In our sinful condition that will ultimately lead to more diligent, unified sinfulness. We need the transforming power of Jesus Christ and his gospel to change us-to change our culture. It is high time we as Christians begin living, expressing, declaring in art, work, politics, philosophy and everyday life what is in us–Jesus Christ.