From Azusa To Memphis Where Do We Go From Here

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113 ROUNDTABLE: RACIAL RECONCILIATION From Azusa to Memphis: From Here? Roundtable Where Discussions Do We Go on the Memphis Colloquy Frank D. Macchia On October 17-19, 1994, the all-white Pentecostal Fellowship of North America (PFNA) met in Memphis to admit its racist past and to meet with African-American Pentecostals concerning the establishment of an integrated association. The result was the dissolution of the PFNA and the establishment of the PentecostaUCharismatic Churches of North America (PCCNA), with the governing board of six whites and six African Americans. Bishop Ithiel Clemmons of the Church of God in Christ serves as Chairperson. The only woman chosen to the board was Bishop Barbara Amos of the Mt. Sinai Holy Church of America. As the name of the new Association suggests, the Charismatics were also included, and Mexico was explicitly mentioned as part of its geographical region. The Memphis meetings featured four principal lectures: the past roots of racial unity and division (Cecil Robeck), the present problem of racism in Pentecostalism (Leonard Lovett), the ideal, biblical pattern of unity (William Turner), and the future strategy for reconciliation (Vinson Synan). The meetings also featured spontaneous and planned times of repentance, forgiveness, and worship. At one point, white and African-American leaders engaged in a spontaneous foot washing ceremony. The meetings ended with a communion service. As I have discussed in the society’s journal,’ the efforts of white Pentecostals to achieve unity and partnership with African-American Pentecostals raises a number of thorny issues and questions. Can African-American Pentecostals come to the table of dialogue and partnership with white Pentecostals who have not yet taken significant measures to repudiate racism and inspire racial justice and healing in their denominations? Would such a partnership represent a search for “cheap grace” by white Pentecostals? Can repentance and forgiveness ‘Frank D. Macchia, “From Azusa to Memphis: Evaluating the Racial Reconciliation Dialogue Pentecostals,” PNEUMA: The Journal Pentecostal Theology 17 (Fall 1995): 203-218. Among of the Society for 1 114 healing throughout the sacrifices involved commitments for justice Pentecostals for the purpose changes and as initial and affirms a mere “spiritual” unity without Pentecostal in defining function politically to create a preliminary partnership of aiding white Pentecostals in their efforts to inspire racial justice and their denominations? Will white Pentecostals make in the radical institutional necessary to support the struggle of African Americans and liberation? Has the PCCNA made a sufficiently radical break from its roots in the PFNA? Why, for example, did the PCCNA affirm the PFNA’s Statement of Faith, which excludes Oneness (many of which are African American and Mexican), insists on the classical Pentecostal doctrine of tongues evidence (excluding most Charismatics), a word about the visible, institutional divisions between believers based on race and gender? Was the PCCNA wise racial justice solely in terms of black and white, without fundamental input from Asians and Hispanics? In the light of the role played by women in the history of Pentecostalism, why did only one woman attend among the 200 participants significant meetings? For this SPS Roundtable theologians Gaxiola-Gaxiola Andover-Newton Theological author, (Gaxiola-Gaxiola meetings. Gaxiola-Gaxiola who was not invited to the a panel of six Pentecostal include: of the PCCNA, Manuel scholar and panel members in the context and as one discussion, and church leaders have been asked to summarize what they believe the Memphis meeting represented and what prospects exist for the future. Panel participants Ithiel Clemmons of the Church of God in Christ and Chairperson of the Center for the Study of Religion in Mexico City, Barbara Amos of the Faith Deliverance Christian Center, Cecil M. Robeck of Fuller Theological Seminary, Samuel Solivan of School, and, independent Leonard Lovett. All but two of the and Solivan) were major participants in the Memphis speaks from a Mexican Pentecostal context as a Oneness Pentecostal who was not invited to participate meetings. Solivan speaks from a Hispanic-American invited to participate in the Memphis partnership. In the first presentation of the Roundtable discussion, Clemmons expresses a cautious hope that white Pentecostals will take the sacrifices and challenges involved in true partnership for racial justice and healing. He draws from Comel West’s Prophetic Fragments to define a future trajectory for Pentecostal prophetic leadership toward racial unity in diversity. The major components the past, connection with the humanity of all peoples, tracking internal up hypocrisy, and cautious hope. Ithiel include discernment of African-American Pentecostals mere token gestures Leonard Lovett is not hopeful that white Pentecostals in genuine partnership made by white Pentecostals toward Americans since the Memphis meeting leave Lovett “disturbed will join with for justice. The African about 2 115 the future of racial reconciliation” in the Pentecostal movement. His criticisms and disappointments need to be taken seriously by those who tend to celebrate Memphis prematurely. Manuel Gaxiola-Gaxiola compares the tendency among American Trinitarian Pentecostals to exclude Unitarian Pentecostals from partnerships and associations with the trend in Mexico and Latin America for Pentecostals and Evangelicals to work together despite certain differences in belief After all, if all Pentecostals have been sanctified and empowered by the same Spirit, why has the PCCNA affirmed a Trinitarian Statement of Faith that excludes Unitarian Pentecostals? Gaxiola-Gaxiola suggests the “Trinitarian” Statement of the Lausanne pact which confesses “One God, Father, Son, and Spirit.” Samuel Solivan shares the deep disappointment he felt upon hearing the news about an attempted racial reconciliation partnership at Memphis that was limited to whites and Afiican-Americans. He finds in this limitation of racism to a problem between “black and white” as “at best hypocritical and worst a denial of the dignity of all people.” He finds this limitation to be reductionistic and a biased reading of reality. Solivan will not allow Pentecostals to feel that they have repudiated racism solely within the context of a dialogue between whites and African-Americans. He implies that such a dialogue further perpetuates the implied insignificance of Hispanic Pentecostals as dialogue partners. A meeting for racial justice thereby only serves to perpetuate further injustice. Solivan makes us pause to inquire into the degree to which the PCCNA has really departed from the politics of discrimination that so characterized the PFNA. In a similar vein, Barbara Amos expresses concern for whether we have “really disbanded the original team (PFNA)” or merely “reorganized the team” by adding new members (PCCNA). Amos was struck at the Memphis meetings by the lack of participation by women, youth, and other racial/ethnic groups. Most disturbing was her encounter at Memphis with “brothers who refused to remain in prayer and dialogue groups with my female presence.” The uneasiness with Amos’ female presence is reflective of the Church’s general tendency to keep women within certain social roles that are rigidly defined and distance them from decision-making power. She remarks concerning women in the churches that the “welcome mat must be placed not only at the door of the music room and the kitchen, but also at the door of the board room.” She wonders about the degree to which participants in the Memphis meetings will communicate these concerns to the churches at the grass-roots level. Only in this way can genuine repentance occur and systems be dismantled in an authentic “ministry of reconciliation” (2 Cor. 5:17-18). She concludes that such a ministry “must extend beyond the formation of token groups and periodical meeting that give the appearance of harmony.” The 3 116 Roundtable discussion concludes with a powerful statement from Cecil M. Robeck who played a crucial role in the Memphis meeting, along with Ithiel Clemmons, Leonard Lovett and Harold Hunter, in formulating the “Racial Reconciliation Manifesto. ,,2 The Day of Pentecost reveals an event of enormous ecumenical implications. Men and women gave prophetic witness in many tongues that people from many different geographical locations could inherent nations, tribes, peoples, praise of God’s mighty expressed Pentecostals century. understand and affirm. Such an astounding deeds cuts across geographical and cultural lines without eliminating them. There was a unity in diversity. Yet, the ecumenical implications of Pentecost were by no means fully realized on the Day of Pentecost. The people from many lands were Diaspora Jews. The story of Acts presents us with a people of God who had to struggle constantly to reach beyond their own limitation in order to realize more of the implications in Pentecost. The ecumenical fullness will not occur until, before the throne of grace, the people of God from “all and tongues” glorify God and the Lamb of God in the power and unity of the Spirit (Rev. 7.-9ff). Until then, the people of God must continue the struggle and the journey, of which Azusa and Memphis are only minor moments of triumph. The despair and the hope in the following statements need to be heard all if the journey is to continue by into the twentieth-first What Price Reconciliation: Reflections on the “Memphis Dialogue” Ithiel C. Clemmons “Ever since the coming of John the Baptist the kingdom of heaven has been forcing its way forward, (Matthew 11:12, NEB). you my reflections and men of force are seizing ‘ it” Pentecostal/Charismatic Frank Macchia, my Union Seminary colleague and much younger brother (almost a generation separates us), has asked me to share with on the Memphis Dialogue of October 7-9, 1994. That dialogue gave a respectful burial to the then 46 year old “all white” Pentecostal Fellowship of North America (PFNA). The dialogue also gave birth to the new inter-racial inter-gender, inter-cultural Churches of North America (PCCNA). Frank has himself given a most astute and wide-ranging and has really asked me to answer some of the of that dialogue historical assessment 2 Reprinted, “Pentecostal Partners: Racial Reconciliation Manifesto,” in PNEUMA: The Journal of the Society jor Pentecostal Studies 17 (Fall 1995): 217-218. 4 117 paradoxical questions that led to, structured, and resulted from the dialogue. Why, for example, would African-American Pentecostals come to the table of dialogue with the PFNA knowing that the constituencies of the member churches of PFNA were not really ready to take significant steps beyond the pious rhetoric of its leaders to eradicate racism and affirm equality? Was the major impetus behind PFNA’s desire to dissolve and reorganize with the participation of African-American Pentecostals really a realistic awareness that the PFNA’s days were numbered? Is it not true that it faced extinction, and as usual when lily white organizations are dying, blacks are suddenly admitted and given some token leadership positions with the responsibility of extending the life of that community, usually without adequate financial resources or adequate support staff? I stated again and again to those leaders who, with great sincerity, initiated this new venture that our Caucasian brethren and sisters have usually wanted unity without being really ready to pay the price of justice; that is without being willing to take seriously the issues of power, privilege and purse. As African-American Pentecostals, our interest is not in unity in simply a spiritual sense. Our interest is in love, power and justice which are indivisible, and concrete expressions of unity of heart and unity of soul. Historically, white Pentecostals have attempted to be vigorously missionary minded and evangelistic while being unwilling to view racism as a sin (viewing it as merely a social problem) and hypocritically hiding a sense of racial superiority. Why did I, despite grave misgivings, come to the Memphis Dialogue with “cautious optimism?” Why would I, over my family’s sage advice and concern for my health, venture forth by agreeing to assume the Chairmanship of the Executive Committee of PCCNA? What concrete objectives does PCCNA have beyond the generalized vision set forth in the Memphis Manifesto? Let me attempt to answer these very important and crucial questions in reverse order. I do not have to outline for you the events in our nation and around the world that made the year 1995 an appalling one for race relations. The responsibility for promoting racial healing rests with all Americans, but especially with the Christian Church; and especially with that segment of the Christian Church in which Pentecost is the essential metaphor that defines its vision. The PCCNA above all is established as a symbol of interracial, inter-cultural, inter-gender cooperation that by , precept and example challenge good people to step forth and say enough to hate, bigotry and violence. PCCNA leaders are in continuing dialogue in search of an ever deepening understanding of the Old and New Testament biblical traditions with their suspicion of power (Old Testament) that we have absorbed, and recognition of God’s universals (New Testament) which is where tribalism ends. There are no “chosen people” in the sense that 5 118 God gives privilege to one group over another. All have equal access to God, which is the beginning of the truest biblical and incidentally democratic vision.3 The Founding Fathers of America were grasped by a Deity that they did not fully comprehend and allowed their prejudices to sully God’s dream. Yet God continues to raise up prophetic witnesses like William J. Seymour and Charles Harrison Mason to free the Bible Christian Faith, and the church from captivity to America or any other Government. That is why some of us are able to forget those things that are behind, and reach forth to those things that are before, and press toward the mark for the prize of the high calling of God in Christ Jesus. PCCNA is attempting to so structure itself so that it can accomplish at least seven objectives. 1. Create, encourage and intensify church-community based efforts to promote racial healing. 2. Call upon churches and community leaders to speak out against bigotry and violence whenever and wherever they occur, regardless of race, religion and ethnicity of the perpetrators. 3. To expose not only the evils of racism but also “neo-racism.” Neo-racism is not manifest in an obvious form. It is hidden, subtle, and frequently unconscious. It is often undetected by the victim. It is, however, more destructive because of its insidious character. Neo-racism is nationwide in America.4 It is powerfully present in structural, institutional manifestations and in missionary activities of the denomination. 5 It is the major form of oppression at the end of the 20th century. 4. To encourage churches, colleges, universities, Bible colleges, institutes, Sunday Schools, Saturday-Sunday Schools, to address the problems of the racial divide in America and around the world. It was Karl Barth who lifted up the need to look at the world’s condition with the Bible in one hand and the newspaper in the other. Dr. Gardner Taylor, America’s most dynamic preacher, in his Lyman Beecher lectures at Yale Divinity School some years ago, said, we must read both the Bible and the newspaper with “split vision.”6 For the preacher must point out the hidden but powerfully present footprints of God in the affairs of men and nations. 5. Create multi-racial, multi-ethnic networks to press for public policies that reflect the biblical vision of justice. I Cf Stanley Crouch, “We’re Still One People,” New York Daily News. Sunday, 24 December 1995, 33. . ‘ See J. Deotis Roberts’ excellent volume, The Prophethood of Black Believers (Louisville, KY: Westminister/John Knox Press, 1994), 133. ‘ C$ Benjamin DeMott, “Put on a Happy Face: Masking the Differences between Blacks and Whites,” Harpers Magazine 291 (1995): 31-38. 6 Gardner C. Taylor, How Shall They Preach (Elgin, IL: Progressive Convention Baptist Publishing House, 1977). 6 119 – 6. To concretize our dialogue with Scripture and our dialogue with each other by developing projects that send inter-racial teams into the prisons. PCCNA leadership is working presently to structure its first major project called “Operation Joseph;” a project that builds upon the Sing Sing Prison Project model developed by George Weber, former President of New York Theological Seminary. 7. To become more inclusionary rather than exclusionary in our vision and ministry. PCCNA leaders are presently working to focus on Hispanic and Asian Pentecostalism in its 1996 Convention, September 30-October 2, 1996 at Memphis, Tennessee. I remember very vividly talking with my wife-herself a highly trained scholar-following the final session of the “Memphis ’94” Dialogue. Beyond her visceral responses to the event -was her observation that racism has historically defined America and, to simply give public expression to repentance without sounding the depths of the economic, social and political purposes continually served by the manipulation of people of color, is to make these public events of repentance just one more “evangelical fad.” Days later we wondered whether or not the deeply sincere and genuinely repentant white pastor who washed my feet under the prompting of the Holy Spirit would or would not vote for Affirmative Action given the opportunity? There is this perennial tension between what my friend the late Dr. Howard Thurman called the religion of the inner life, of which Pentecost.alism is a major expression, and the demands of the empirical realities of human community. We must forever be involved in Jesus’ instruction “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48). That is to say, sometimes (much of the time), we are called upon to take stands against simple-minded definitions of “unity” to make the larger point that evangelism and justice are inseparable (cf. Luke 4:18-19). Sometimes risks must be taken to clarify the issues that transcend circumscribed categories and speak to the national, spiritual and political health. This is what is behind my personal involvement in the efforts to address this recalcitrant, tragic reality at the heart of 20th century life-the color bar. This is what PCCNA is attempting to address. Hopefully, with some degree of success. In his 1993 Paul Anthony Brick Lectures at the University of Missouri noted author, teacher, historian, John Hope Franklin reflected upon Dr. W. E. B. DuBois’ remarkably wise and prescient observation of 1903: The problem of the twentieth century will be the problem of the color line-the relation of the darker and lighter races of man.’ Distilling more that two centuries of history this premier scholar; James B. Duke, Professor Emeritus of History, Duke University, said that the great challenge of this decade of the 1990s is also this nation’s final . ‘ W. E. B. DuBois, The Souls of Black Folk (Greenwich, CT: Faucett Publishers, 1961),23. 7 120 opportunity to prevent the color from being important twenty-first 8 line a most legacy for the century. W. E. B. DuBois died in August 1963, the same day that Martin Luther King delivered his memorable “I Have A Dream” speech at the Lincoln Monument. DuBois was 97 years of age. He had become disillusioned because the problem was as alive and as intractable in the 90th decade of his life as it had been 60 years earlier. William J. Seymour had died of a broken heart in 1922 because human sinfulness, despite the outpouring of the Holy Spirit and the revelation of God’s cosmic/historic eternal purpose, had allowed racism to mitigate that purpose. Bishop Bernard Underwood, the last Chairman of the Pentecostal Fellowship of North America (PFNA) and the Co-Chairman and guiding spirit of the Memphis Dialogue ’94, together with other denominational leaders are convinced that the Holy Spirit is once again gifting Pentecostals with yet another opportunity to correct their earlier deception of the Holy Spirit ingenuity. I am convinced that God’s appointed, inspired, and anointed prophetic leaders are the only cure for America’s social, cultural, political ills and for the ills of America’s white-led nationalistic, right wing churches and the ills of America’s black-led compromised, left wing churches. In the secular realm there was a fleeting moment when the nation glanced at General Colin Powell as a possible Presidential candidate-a man of color, of experience, high moral principles, who many thought might span the ever widening racial divide in this nation and in the world. With the help of his clear-sighted wife he wisely backed away from all the entreaties to become a Presidential candidate citing the lack of “fire in his belly” for that particular leadership task. It was his way of saying he felt no anointing or call of the Lord to take on such a responsibility. Not since Martin Luther King Jr.’s prophetic, biblical, Christ-centered public ministry (1956-1968) has there arisen in this nation the dynamic leader that we would follow. The night before he was assassinated (April 3, 1968), he stood at the podium on the rostrum of Mason Temple, headquarters church of the Church of God in Christ, and declared that God had taken him to “Pisgah’s” lofty height and allowed him to see the Promised Land. America, black and white, secular and sacred, rejected his vision and ever since has been paying the price of that rejection. King’s vision was laid out in his volume, Where Do We Go From Here: Chaos or Community.9 The nation chose chaos and since 1968, has been experiencing a steady deterioration of life on a broad front. We are no longer able to transmit 8 Cf John Hope Franklin, The Color Line: Legacy for the Twenty-First Century (Columbia, MO: University of Missouri Press, 1993), 31. 9 Martin Luther King, Jr., Where Do We Go From Here: Chaos or Community (New York, NY: Harper and Row Publishers, 1967). 8 121 to our children dignity and decency, excellence and elegance. There is the wide and growing disparity between rich and poor, between blacks and whites. There is not only the color bar but also cultural racism as native Americans, Hispanics and Asians are marginalized. Someone has said that history is the story of human wounds that are either filled by the healing force of great men or wounds left to become gangrenous, or short of that, left to become disfiguring scars that detail the costs always facing civilization.’° American civilization now suffers from a number of wounds. They stretch from the soul to the economy and touched us all, regardless where we live on the social scale.” The PCCNA will have difficulty as it attempts to shift from the exclusivist leadership paradigm that marked its predecessor the PFNA to the inclusivist leadership paradigm that it must adopt if it is to be an authentic, prophetic voice in the twenty-first century. It is challenged to lead the church to higher ground beyond Eurocentrism and beyond multiculturalism to prophetic, Pentecostal thought and action. This means taking seriously the four crucial elements of prophetic thought that my good fiiend Professor Cornel West of Harvard Divinity School so brilliantly lays out. 1. Discernment. Comel West emphasizes the capacity for a broad and deep analytical grasp of the present in light of the past. There has to be an accent on a nuanced historical sense. That is to say, the PCCNA must remain attuned to the ambiguous legacies of Pentecostalism particularly and the ambiguous legacies of this nation generally. 2. Connection. Comel West highlights human connection and the value of empathy, while not losing sight of the humanity of various peoples and lifting the importance of connection to the same level as dogmatic concerns. The prophets and the apostles wrestled with this issue. 3. Tracking Hypocrisy. We are challenged to keep track of hypocrisy in a self-critical, not self-righteous mode. We are challenged to accent boldly and defiantly the gap between principles and practice, between promise and performance, between rhetoric and reality. We are challenged to be open to critique even as we critique others. We must be ever in touch with our complicitousness with the very thing we are criticizing. Crouch, “Op Ed,” New York Dai(v News, Saturday, 12 November 1995, 43. ‘° Stanley zu There are some insightful, significant volumes that we ought not miss we reading if are to understand the challenge of reconciliation that we face in this nation and also in civilization as a whole. See Jim The Soul specifically post-modem Wallis, of Politics: A Practical and Prophetic Vision for Change (Maryknoll, NY: The New Press-Orbis Books, 1994); Robert Wuthnow, The Struggle jor America ‘s Soul (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1989); and, Walter E. Fluker, They Looked For a City (Lanham, MD: University Press of America, 1989). 9 122 4. Hope. While hope is most difficult in our times we must remain optimistic that what we can do will make a difference. 12 Why then did I agree to invest time, energy and money into the PCCNA? I did so, and am doing so, because I have hope. St. Paul’thy Apostle puts it better than I ever could when he wrote to the church at Rome of his trials and hopes. He wrote: … not only so, but we triumph even in our troubles. For we know that trouble produces endurance and endurance produces character, and character and this hope does not disappoint us since God’s love floods produces hope our hearts through the Holy Spirit which has been given to us (Romans 5:3-6, Moffat). Looking Backward to Go Forward Leonard Lovett I am disturbed about the future of racial reconciliation within the Pentecostal-Charismatic movement. To label what took place in Memphis in October of 1994 the “Memphis Miracle” was premature. If we are labeling a “miracle” the historic gathering of representatives from major Pentecostal-Charismatic denominations for the first time in almost a century, perhaps there may be some justification for the use of the term. In hindsight what took place in Memphis was no more than cosmetic to say the least. I am disturbed for several reasons which I will attempt to elaborate in the following pages. When the Pentecostal Fellowship of North America was organized in 1948, the purpose was to promote fellowship among Pentecostal denominations. African-American Pentecostals were excluded then and throughout its history only token measures were taken to welcome Black participation. Control was a primary issue then and remains an issue to this day. While Bishop Ithiel Clemmons of the Church of God in Christ was chosen to chair the new organization (Pentecostal/Charismatic Churches of North America), it is questionable whether he has received the support given to previous chairpersons of the organization. I now suspect that Clemmons was chosen as chairman of PCCNA out of white guilt rather than a genuine desire of whites to be led by an African-American. Until white Pentecostal-Charismatics make good the promises and commitments made during the Memphis gathering first by supporting the new chairman with their resources, all else will be written off as “much ado about nothing.” 12 cm Cornel West, Prophetic Thought in Postmodern Times (Monroe, ME: Common Courage Press, 1993), 3-6. 10 123 I have no more room on my agenda for games. When are we going to face the fact that racism is an integral, potent and virtually indestructible component of this society? Racism is ingrained and pervasive. It is like cancerous cells that invade the normal processes of cellular development. Prior to the Memphis confab I drafted the Memphis Manifesto except for the final paragraph. In post-reflection I now believe I was under deep conviction of the Holy Spirit when I wrote the portion that stated: “I pledge in concert with my brothers and sisters of many hues to oppose racism prophetically in all its various manifestations within and without the Body of Christ and to be vigilant in the struggle with all my God-given might”… and “I am further committed to work against all forms of personal and institutional racism.” It is unrealistic to expect us to prepare for a new future without honestly and realistically assessing our past. The key words in the statements above are “to oppose racism prophetically in all its various manifestations.” I have scanned the media since last October listening for at least one verbal prophetic indictment of racism from key players in the dialogue. (Maybe the media is not the best place to look and listen since they major on formulating and selling news stories with their pre-occupation with ratings). I have honestly tried to listen for some minute evidence pointing to structural change within the Pentecostal-Charismatic movement. I do not believe that I am alone in saying that the verdict remains the same as we look within the movement. The recent O. J. Simpson verdict combined with the Million Man March only served to validate what many of us suspected but dared not verbalize. Time has a fugitive quality to it and has a way of bringing hidden things to the surface. The media did not divide America on the two events mentioned above, it merely validated what many of us were thinking, feeling and living. White America for the most part was sick on the day of the verdict. I candidly told a seminary class who wanted to discuss the matter that White America tasted in one event what we had lived with for nearly four hundred years. The church was no different from the larger society. I heard church people repeating news commentary referring to the Million Man March condemning Farrakan because they could not separate the man from the message. I am disturbed that the Black Church spoke reactively and too late while the white church was silent. Racism will persist despite the cosmetics of countless “ecclesiastical conclaves,” pseudo-political solutions and “empty agreements” which promise change without changing anything. It is much easier to reject than refute the fact that racial reconciliation within the Pentecostal movement is no where near realization in our time. The dialogue was no more than a temporary “peak of progress,” a short lived miracle that will eventually slide into 11 124 irrelevance as racial movement patterns Our racial xenophobia discernment of human nature within the Pentecostal-Charismatic and pervasive. I was asked structures is only and not a body. Likewise without adapt in ways that maintain and give credence to white dominance. is deep-rooted prior to the dialogue to present a probing analysis of the problem of racism within the Pentecostal-Charismatic movement and not to let anyone of the hook. I tried to take the assignment seriously. In my I anticipated a post-dialogue reaction. We are often outraged because someone “goes public” with our most deeply-held private sentiments. To be “prophetic” often means to “go public” and “sound the trumpet in Zion” against racism. Personal inner change without an idealist illusion, as though humankind consist of a soul to argue that the White church a death blow to institutional racism a change in circumstances and a change in external circumstances Fences and Church.” I later formulated Building Bridges” church has requested Tonawanda, New York. inner renewal is an illusion, as though humankind were a product of one’s social circumstances and nothing else. I am prepared in North America is not prepared to deal within and without its ranks. One year prior to the Memphis Dialogue on racism and reconciliation I structured a seminar entitled “How to Develop an Ethnically Inclusive a seminar on “Mending on racism and reconciliation. To date only one the seminar, it was the New Covenant Church in The pastor congregation is about ninety-eight percent Euro-American The seminar was held two months past the Memphis dialogue. Several inquiries were made but not one single Anglo pastor has requested either seminar. us, it is sudden is African-American but the and other. among When I say I am disturbed over the future of reconciliation for pragmatic reasons. For me the “proof is in the pudding.” “A tree is known by the fruit it bears.” The problem is too massive and pervasive to vanish over night. It would be ludicrous for me to expect I believe change should begin with short term manageable goals. 1. Get to know persons unlike yourself in settings other than a change. religious one. 3. Avoid getting 2. Avoid like the plague making token and superficial gestures toward persons who are different. on escapist agendas such as people who sit around and try to argue cases for Affirmative Action being “reverse racism” and therefore unfair. The problem is that the modifier “unfair” suggests two more or less equal parties, one of whom has been unjustly penalized by an incompetent African-Americans have not simply been subjected first to chattel judge. The reality is that been treated unfairly, they have slavery, second-class citizenship, 12 bartered, dehumanized description beaten, 125 They have been exploited, shamed and Reconciliation legalized discrimination and cultural stigmatization. lynched, raped, excluded, for quiet a while. The word “unfair” is hardly an adequate of their experience. 4. Stay proactive, speak prophetically is best demonstrated rather than announced. Reverberations From Manuel Gaxiola-Gaxiola all-white Pentecostal fellowship Charismatic geographically movements Canada, admission that any group Pentecostalism part of the movement: Anglo-Saxons, when this goal is reached that part of Christianity people of other Pentecostalism races began possibility Spanish and live in repentance. Memphis of all kinds of Pentecostal and America. It will also be in North America: blacks, Latinos, Asians, to sought by all the founding The 1994 Memphis meeting was much more than the dissolving of an and the foundation of a multi-racial entity that will be more representative in North more inclusive because its intention is to embrace groups and movements from the three countries the United States and Mexico. The meeting was also an open that pretends to speak or act in behalf of must include the people of all races that have become a etc. Only will the PCCNA be truly representative of with the greatest impact in the twentieth century. The theme of racial reconciliation was paramount at Memphis. The meeting was marked by a desire for a full return to Azusa Street, where blacks and Mexicans were the first to worship together even before attend Seymour’s meetings. had heralded at Azusa Street the promise of a really integrated church, but almost ninety years passed before this became a that would be consciously members of the PCCNA and other groups that will join it later. The concern for racial segregation is not so profound among the and Portuguese speaking churches both in Canada, the USA and in Latin America as it is in the two Anglo-Saxon countries. the conquistadors abused and exploited that reduced the negative effects of interracial contact. One was the large number of mestizos that were bom mainly from Spanish or Portuguese fathers and native women, who in a short time outgrew in numbers the purely European and in many cases became part of it by intermarriage. In the second place, there was no segregation in the church, and both the patron and his Indian peon attended mass together, were served by the same priests and many times the Indian children were the godsons and Although admittedly natives, there are two factors population the 13 126 goddaughters lighter educational and economic status aplomb the same way that unconsciously doctrinal division, censurable, mainly because The mutual experience of Thus the only and consciously that In or more reproachful and groups who of the early and of the hacendado and other people from the upper classes. At the present time the existing kind of discrimination in Latin America is mainly economic and cultural and the road to the middle and upper classes is not closed to people of darker skin and Indian features who by hard work and education make themselves equal to those of a skin. A recurrent phenomenon in Latin American now is that of men of a humble origin, especially Indians, who have reached a higher and are marrying women from the middle and upper classes. The man offers the woman financial security and the woman lends the man the pedigree, social prestige, poise and he needs to move around in social circles different to those in which he was bom, but in which he is now fully accepted. remains of discrimination in Latin America will disappear when social, economic and educational conditions are improved. The question of color will simply go away as it has been doing since all Latin American nations became independent. At Memphis there also surfaced another field for reconciliation, between the Oneness segment and the other kinds of Pentecostals. all American Pentecostals divided themselves along racial lines, there was also a more acute and perhaps all the American Pentecostal went each one their own way had been an integral part Pentecostal movement and had worshipped and labored together, even now are baptized in the same Spirit. This, then, will have to be the basis for reconciliation between Oneness and other Pentecostals: the common possession of the same Holy Spirit. the Holy Spirit baptism was the basis for the acceptance of the gentiles into the Christian Church. Peter reminded the participants at the Jerusalem council that it was he who had witnessed the descent of the Spirit on the people at Cornelius’ house when he was preaching “the message of the Gospel,” to which he added: “And God, who can read men’s minds, showed his approval of them by giving the Holy Spirit to them, as he did to us. He made no difference between them and us; for he purified their hearts by faith” 8-9 NEB). We must thank God that there is hardly a Pentecostal church or individual who does not admit that it is one and the same Spirit with which Christians were all brought into one body by baptism, in the one Spirit, whether we are Jews or Greeks, whether slaves or free men, and that one Holy Spirit was poured out for all of us to drink” (1 Cor. 12:13 NEB). As Oneness Pentecostalism has grown in the Western Hemisphere, we have noticed a difference between those in the United States and in Latin America and part of the Caribbean. American and Canadian Oneness people seem to have tended to stay (Acts 15: Canada and those are baptized. “For indeed we 14 Evangelicals, excluded organizations demands especially by believe which doctrine Oneness Evangelicals. 127 away from significant contacts with the other Pentecostals and other and a good number of them believe that they have been from participation in inter-church fellowships and means of a “simple” requirement that assent to a Trinitarian formula in which the word Person and Trinity are never absent. Most American and Canadian Oneness people these are deliberate ways to exclude them even in those cases in has little or nothing to do in matters of joint action in which churches may engage. To some other American and Canadian leaders these exclusivistic requirements also look like premeditated efforts to continue the theological wars that raged in the middle of the 1920s in the United States alone. Another result of this regional difference is that in Latin America it is the churches founded by American and Canadian Oneness missionaries that seem to care less for contacts, fellowship and joint work with other Most of them exclude themselves from any significant contact with the others as soon as they arrive in a country. are very different in most of Latin America, where we figure that there are close to two million members of Oneness churches, including those in the United States and Canada that speak Spanish or Most of these churches are autocthonous and consequently have been inflicted with the wounds of the in the United States. Oneness and Trinitarian Things Portuguese. have neither suffered nor New Issue controversy Pentecostals and other Evangelical government leaders in several Latin respected and in many cases some inter-church organizations would be CONEMEX which several Oneness groups believers in Latin America have and that recognize Respectable and suffered persecution and needed to make a common front vis-i-vis the and the Roman Catholic Church and thus keep in touch with one another. The fellowship is mostly spontaneous and informal, and very few times are the Oneness people excluded by means of declarations of faith with which they do not agree. As a result, Oneness American countries are recognized have become spokesmen or leaders for the importance benefits of Oneness participation. and large inter-church Latin American fellowships have no objection to accepting Oneness believers in their assemblies because of the personal relationship between leaders of Oneness and Trinitarian groups. One example (Cortfraternidad Evangelica are affiliated. Both CONEMEX CONELA (Confraternidad Evangelica Latinoamercana) the Lausanne Pact as a basis for fellowship, which instead of mentioning the word “persons,” simply states: “We believe in one God, Father, Son and Holy Spirit,” which is acceptable to most Oneness believers. We could also remember regarding baptism simply says, “We believe remission of sins.” de Mexico), to and have adopted the Apostles’ Creed, which in one baptism for the 15 128 We understand that at Memphis it was clearly felt that the Oneness issue cannot continue being ignored, that the mutual feeling is that there must be reconciliation between those who were sundered by the New Issue controversy. In our opinion, it is necessary to take the following steps before a reconciliation can be achieved. First, perhaps the Oneness people themselves must begin by can talk to others. They would dialoguing with one another before they need to revise, define and perhaps redefine their basic doctrinal tenets and the core beliefs in which they all agree, for there seem to be many marginal tenets which are the cause for separation among them. and/or division Second, this dialogue should have as its main goal the reconciliation between those Oneness churches that have split or otherwise been in conflict with one another. the Trinitarian In the third place, the other side of the controversy, Pentecostals and Charismatics should do their own part by asking themselves if it is true that they have deliberately and willfully excluded the Oneness people from fellowship in inter-church organizations, and instead should endeavor to find a common ground of action for all the churches. Fourthly, both sides, doctrinal declarations should ask themselves orthodoxy non-Pentecostals, should seek including that are acceptable to all and at the same time all if they need these doctrinal statements before they can engage both in a meaningful dialogue and in common tasks that should be guided more by the spirit of love than by the desire for and doctrinal correctness. Pentecostals would thus be honoring their old belief, very few times put into practice, that we must seek the unity of the Spirit… until we come to the very distant goal of the unity of faith. that the Society for Pentecostal Studies or some of its members as individuals, could serve as a neutral and appropriate ground for significant dialogue and future encounters among the parties concerned. Finally, we would suggest either as an institution, A Hispanic/Latino Samuel Pentecostal and a professor Pentecostal Response Solivan The perspective from which I have read, reflected and responded to the Pentecostal Reconciliation dialogue is that of a Hispanic American of theology at Andover Newton Theological School. Several days prior to the consultation, Robeck of the event. My initial reaction was joy, but then it turned to I was informed by Dr. Mel 16 I immediately leaders 129 and half were there to represent the other half African-American neglect such a disappointment. asked Mel if he knew which Hispanic had been invited to the consultation. He then informed me that none were invited, and that this was billed as a reconciliation between Blacks and Whites. Of those participating, European-American This was very disturbing to me. How could an event of guided by the Holy Spirit intentionally of people-Hispanic Americans-who have also suffered and bigotry? How could it be that my Black brothers and sisters who have experienced the dehumiliation racism leave others who share in their suffering and neglect outside Pentecostals Pentecostals. reconciliation large segment at the hands of Pentecostal racism of the gate? racism perpetrated against against Is the Holy Spirit only calling for the repentance of only the sins of African-Americans ? Is racism Hispanics and Native Americans to be ignored or justified? Does the Holy Spirit suffer from selective amnesia? How can this happen? responding before European-American I would like to give my assessment of why this has happened by to the papers presented at the Memphis gathering. But I do, I must say most clearly and unequivocally that the Lord is to be praised for what did occur at Memphis. That reconciliation event is a watershed in racial relations among African-American and Pentecostals in the United States. Vinson Synan noted in his address that on the day of Pentecost of all nations and cultures were present for the Spirit’s act of turning humanity Christ-ward. In Acts this seems so not the absence of people of other cultures and that have also been injured and often excluded invited to this table of reconciliation? It seems to me that this absence was not unintentional. Often in the past European-Americans to African Americans they had fulfilled their responsibilities, people reconciliation, obvious. Why was languages speaking thinking that Blacks represent African-Americans also historically European-American believed that by all have other people of color. assumed to speak for all minorities. This attitude is the result of allowing the world to dictate the conditions and the resolution of the conflict. The impact of racism and bigotry goes much further than offending African-Americans. The Scriptures call us to be reconciled with all those against whom we have sinned. Not just the ones that are more politically advantaged or socially obvious. In a number of papers it was pointed out that in Acts people of different ethnic, cultural, and linguistic groups were filled with the Spirit. I note that that which separated us from the other as Pentecostal Christians has been more than just issues of color or race. Race may be the most obvious. Another reason for our divisions and bigotry is related to our linguistic and cultural biases. 17 130 Black, kinky-haired, brown-haired, and blue-eyed discriminated against Hispanic Americans span the spectrum of color. There are millions of Brown as well as White Hispanic Americans. We are and blonde. We are dark-eyed, green-eyed Latinos. We are a rainbow people. When we are not for our culture, we are for our language. English ‘ speaking monolingual North American Pentecostals often dismiss, oppress, and/or ignore the presence Latino Pentecostals because we speak Spanish and/or because we are non-white. On the day of Pentecost cultural diversity multicultural, for respect mutuality hypocritical and or contributions made by it interpretation American stereotypical Partnerships partnerships we were each “Lords,” forgetting the Holy Spirit affirmed the linguistic and of the Church. The Spirit did not suspend the multi-lingual character of the Church; she empowered missions and evangelism. Today Pentecostals have often fallen prey to a political agenda of English only that flies in the face of the design of creation and the order of salvation. What makes us one is not the idolatry of language but the infilling of the Spirit. Racism manifests itself in many ways. Ethnic, cultural, and linguistic oppression is one of them. The tyranny of the English language often endangers the cultural, ethnic, and racial diversity of the Church of Jesus Christ. Several presenters appealed to mutual respect. What is needed is for all people and not just between Blacks and Whites. A of respect between Blacks and Whites alone is at best and at worst a denial of the dignity of all people. Black and White mutuality is not only reductionistic, of reality. One that serves to maintain the status quo of race relations. Prophetic mutuality repents and confesses respect for all of God’s creation, not just those who are most obvious or politically expedient. in ministry that are limited to WhiteBlack categories are of convenience. What is required is not partnerships as if with Christ reconciliation Mention it is a biased reading and that we as servants are already in We must not forget Paul’s in Romans 14: “Who are you to relationship to each other as servants. admonition to the Romans and Jews judge one another and you to despise one another?” Our partnership is in the power of the Holy Spirit. What we are called to do is to be reconciled with God and one another. Out of this Spirit-filled comes mutual service and love. The mutuality in this context is never a certain group, it is the body of Christ at large. was made of congregations growing because they were “colorblind.” God forbids us to be colorblind. God forbids that growth come at the cost of colorblindness. Who I am is unknown apart from my color. My color is a gift of grace. My color reflects the diversity of creation and salvation. To be a Spirit-filled Christian is not a call to become colorblind, to ignore or give no value nor attention to color or difference. Rather, Paul’s declaration that we are no longer Jews nor 18 things. joins us together is racist for me (white). Spirit said I thought the black and white monochrome 131 Gentiles, males nor females, slaves or free is not an appeal to ignore or suspend difference. It is a proclamation of the arrival of a new order of It witnesses to the inbreaking of the Kingdom of God among us. It is a call to restructure human relations, not on the basis of that which distinguishes us one from the other, but rather to consider that which in light of and in spite of our diversity. Colorblindness what it usually means is stop being who you are and be like God is not colorblind. Christ was not colorblind. The Holy is not colorblind. Why should we be? Did God not create us, and it was good? it interesting that an appeal was made to the metaphor of rainbow. I ask you, have you ever seen a black and white rainbow? I have not. Yet what was celebrated and convened in Memphis was a rainbow for the other colors of the rainbow were not invited. A true shining through of the sun in the midst of the rain is a multicolored sign of God’s promise. Let us beware of not confusing what occurred in Memphis with a rainbow. It was at best a picture and not living color. Until Latinos/Hispanics, Native Americans, and others are treated as members of the body of there can be no rainbow, and the absence of a rainbow often means that there is still more rain to come and the Son can not shine. As Dr. Lovett noted, “When the Pentecostal America, founded in 1948, met at Des Moines, the prayer of Jesus in John 17, that they all may be ” African American was extended an invitation…. So in the Memphis meeting, history is repeated, but now neither White nor Black extend an invitation to Latinos/Hispanics nor Native Americans, Christ, people of color. Will Hispanics uninvited ones at that? members. which has Puerto Pentecostal movement leaders extended Fellowship of North Iowa to demonstrate one, not one nor other continue to serve as tokens and of hundreds of thousands of Among them, the largest Mission International, yet undone and needs Black/White relations, our In the United States, Puerto Rico, Canada, and Mexico there are large Pentecostal fellowships composed In Puerto Rico which is part of the United States there are very large national Pentecostal denominations. and oldest being La Iglesia de Dios Pentecostal, Rican missionaries serving all over the world, not only in Latin America and Mexico. The same can be said of the in Mexico. Why were not Latino, Hispanic an invitation to Memphis? Have we again repeated the , history of 1948? Have we after so many years still not learned our lesson that while one is left unattended and uninvited the table can not be served. The Lord of the household sends us forth to compel them all to come to the feast. Memphis was a foretaste, a rehearsal of what is yet required. Much is reconciliation. While Memphis focused on next steps must bring us to attend to the 19 132 reconciliation needed between Blacks and Hispanics and Whites with Hispanics. Until then we Hispanics/Latinos stand outside the gate not because we chose to but because the gate was closed to us. Could it be that we have not been invited to speak because they do not yet know we exist? Thank you Lord and Holy Spirit that we know you know we exist and you filled us with your blessed and empoweling Holy Spirit. We pray for them for we know they exist and are our brothers and sisters. While we wait for them to know what you already know we will continue to work your vineyard until you return for us. We know you know us and have given us a prophetic voice to proclaim your Kingdom and Lordship among the nations to all people of every tribe and nation. Amen. Race, Gender, and Justice Barbara M. Amos The Racial Reconciliation Dialogue held in Memphis, Tennessee in October 1994, was indeed an historical and momentous occasion. I was indeed thankful for the opportunity afforded me to participate. My selection to the executive committee will afford me the opportunity to contribute in a meaningful way as we seek to fulfill the will and purpose of God relative to unity within the body of Christ. Tension is escalating in race relations in America. Race relations is steadily moving to the forefront of the agenda of social concerns in America. While this is not a new concern, it is very apparent that it is seriously gathering momentum and causing the racial divide to widen. It is my contention that the racial situation of the Pentecostal tradition that necessitates the Memphis gathering and the formation of the Pentecostal and Charismatic Churches of North America (PCCNA) is consistent with the racial climate of the nation. The church has a long history of segregation along racial lines. We can see in examining the historical roots of racism in America how the credibility of the church has been seriously impaired because of this history. Racism is not exclusively a Pentecostal concern but necessity is laid upon the Pentecostal church because of its foundation emphasis of “oneness of the Spirit” proclamation. The Memphis gathering represented an attempt to address a prevalent and inevitable concern. It is unfortunate that the conviction of the Holy Spirit to reconcile the races is in conjunction and in many instances trailing the church’s secular counterparts. The motive of the gathering to many Americans is again suspect. In reflection, I humbly submit the following in retrospect . 20 133 relative to my involvement with the Memphis experience and its impact upon my life. While I was not so naive to believe that decades of division could be abolished in a couple of days, I approached the gathering with an open mind in anticipation of fruitful results in a move toward reconciliation. I must readily admit the overall spirit of the meeting, including the worship services in the evening, was indicative of an effort to establish rapport and interaction. The presentations were thought provoking and at times dug into some extremely sensitive areas. The individual group discussions following the presentations allowed for much needed interruptions between the participants. My greatest concern was that the allotted time frames were too brief to allow for the discussions to be as fruitful as possible. It was also interesting to notice that the participants seemed to automatically break down and gravitate to those similar to themselves racially and even denominationally. I noticed this also in the hotel and as people interacted socially throughout the gathering. It was very obvious that some of the participants and those in leadership were familiar with each other. My concern at the end of the gathering is whether or not we have really disbanded the original team (PFNA) or whether we have reorganized the team and included more players (PCCNA). As opposed to many of my counterparts, I approached the dialogue from a different vantage point. Aware that the gathering was a move toward racial reconciliation, I experienced the seemingly carefully calculated racial mixture that I had envisioned. I was disappointed at the lack of female, youth and diverse ethnic participation, however. As an African-American female who is relatively young, I am always sensitive to these variables. Knowing that PCCNA is an attempt to foster racial reconciliation and that the process will be potentially slow and painful, I am by no means minimizing our efforts in Memphis. I must however inject that while we are charged to exorcise the demon of racism, the momentum must allow us to be sensitive to these other issues. Being a female in ministry has at times been extremely controversial. I must admit that at the Memphis Reconciliation meeting in October 1994, I encountered brothers who refused to remain in prayer and dialogue groups with my female presence. Other brothers in the groups apologized and seemed appalled and embarrassed, by a scenario that is relatively routine to me as a young African-American female. This display of prejudice and bigotry-even if classified isolated–coupled with my lone female presence is indicative of a serious malady in the body of Christ. Again, the integrity of the church is undermined. Equality of humankind was granted by God before equality was granted to citizens of the United States by law and equal rights. Created in the image of God, we must develop an appreciation for the uniqueness of 21 134 Scripture disappointment bodies. It is hypocritical, simultaneously condone Repentance is reconciliation (2 Corinthians appearance of Christian experiences. A political and economic by participation in of the justice all persons and the varied particularities combination of social, biological, cultural, factors makes each person or groups of persons distinctive. The views all persons as creations of God in his image and hence should thus be respected. Reconciliation can not be limited to concerns of racial prejudice and discrimination. Such a limitation will be a to the millions of women who comprise our church to say the least, to affirm racial equality and gender disparity discriminatory practices and/or silence on the issue. in order for past silence and non-response church (African American and Caucasian) on the issues that have plagued us. Our Christian witness has been hindered and our ranks divided. We must discover, admit and confess our prejudices. We must denounce and cease our discriminatory practices. Sin and evil thrive best in systems and institutions created and maintained by evil hearts. These systems must be dismantled. God has given us a ministry of 5:17-18). Necessary corrective measures must be taken. We must seek to be in full sincere relationship with all of God’s creation. Our efforts of reconciliation must extend beyond formulation of token groups and periodical meetings that give the of harmony. It is fruitless to meet together to fellowship and pray if we are not willing to man the trenches to pursue the reconciliation. Policies and practices must be put on the scale of God’s and be weighed. Devotion to God mandates our Christian involvement in the total liberation of all of humanity. Learned attitudes of evil in the hearts of people must be unlearned, and the preaching moment must be utilized to this effect. Well-intended leaders who repent on behalf of their churches and denominations as the Racial Reconciliation Dialogue in Memphis given which they preside. With the same fervor that we of fornication and drinking, we can use the opportunities them to congregations over have attacked the sins convey these in meetings such must seize the sentiments to the kitchen, partners in creation, word and deed an inclusive gospel. honest. All Constructive power of the gospel to attack the sins of prejudice, racism and sexism. The full embrace of the Christian message will make it imperative that we share on all levels. It is not enough to fellowship on “Love the Brethren Day,” or have annual “Women’s Week.” Invitation must be extended into decision-making positions of responsibility. The welcome mat must be placed not only at the door of the music room and the but also at the door of the board room. We must become power and participation, Our dialogue must be open and participants must articulated heart felt concerns. conflict is inevitable. Galatians 2:11-20 gives us a biblical We must proclaim in . 22 135 example of Paul’s challenge to Peter relative to Jewish and Gentile relationship. All persons must be held accountable for their attitudes and actions. The Holy Spirit that we emphatically say gives us power over devils and demons of the world should empower us to oppose the evils that lurk within our own ranks. We must struggle to eliminate the ills that threaten our Christian witness. We must celebrate and affirm all of the members of the body as well as all of humanity. No person deserves or should be awarded special credit or commendation for treating others with decency and respect. What should be normal has become heralded as charity and good will. Special credit must not be awarded for what should be considered standard procedure. The challenge for the Pentecostal leadership, in my evaluation, is to dare to deviate from eloquent manuscripts, operation in spiritual gifts, articulate prophecy, and the conference circuit to confront the real issues paramount to establishing a valuable and viable Christian witness to the world. Then and only then can we present and effective witness to the world. With the help of God, I forge ahead in this endeavor. Racial Reconciliation Some Personal at Memphis: Reflections Cecil M. Robeck, Jr. The events which transpired in Memphis, TN, on October 17-19, were newsworthy events at several levels. The leadership of the Pentecostal Fellowship of North America (PFNA) voted to disband the organization after 46 years together. This act was followed by these and other leaders choosing to vote into existence a new organization, the Pentecostal/Charismatic Churches of North America (PCCNA). These decisions were newsworthy because Pentecostalism has traditionally had great difficulty thinking about sickness, suffering, and death. It is generally triumphalistic and it chooses to concentrate on health and life. What these leaders did in Memphis was to recognize and admit to the unhealthy character of the PF1VA, and rather than praying over it in futile attempt to keep it alive, they allowed it to die. In fact, they euthanized it. Then they aided in giving birth to a new organization which they hoped would, by its interracial character, be healthier than its predecessor from the time of its birth. The events in Memphis were newsworthy also because during these days a group of Pentecostal leaders who had led and nurtured a fellowship whose membership was made up almost entirely of white folks and whose leadership was composed for 46 years exclusively of white men, voluntarily chose to go out of business. This decision was 23 136 newsworthy because Pentecostalism PFNA has traditionally way for what I especially the type of by the leadership of the and acting leadership has traditionally also in followed immediately by these same leaders determining, believe is the first time in at least eight decades, to share power with women and with African-American leaders, by entering into a new venture as equal partners with some of them. These facts alone were Pentecostalism, which had been represented had great difficulty thinking inclusively. Pentecostals all too often have had a reputation of being an exclusivist people and Pentecostal led the in perpetuating this exclusivist stance. The events which transpired in Memphis were newsworthy that a significant number of Pentecostal leaders in North America, and in particular, white Pentecostal leaders, voluntarily chose to submit themselves to a forum of public criticism. To be sure, it was focused criticism. It was criticism which was limited in scope to a single issue: racism. And it was long overdue criticism. But it should not escape our attention that the invitation to enter that forum of criticism was issued by the very leaders who were culpable of the very thing about which they invited criticism. They invited critics who they believed would speak in love, but who, above all, would speak the truth. They chose to be confronted in the mirror of their past as well as the present, and this, in a public forum. in Memphis, then, were newsworthy because in North America, and especially white has had an extremely difficult time tolerating any form of public criticism, or for that matter, any difference opinion from their own. To my knowledge, in the history of North there has never before been a public forum in exchange between Pentecostal leaders and their critics was invited and made possible by the Pentecostal themselves. In too many cases there has merely been defensiveness and These events Pentecostal leadership Pentecostal leadership, American Pentecostalism, which a constructive retaliation. willingness place in Memphis relationships. It promised of leaders a new set of For these reasons alone, the death of an organization and the birth of a new one, the move toward greater inclusivity in leadership, and a to entertain criticism of any sort, the events which took promised more. It promised new ways of relating to one another. And it promised that North American Pentecostals would take another look at themselves in order to root out racism from their midst. In the months which have followed the Memphis event, impatience has replaced hope in the minds and hearts of some people. Others have of promises which were made. Some have the wisdom of putting in the new PCCNA. Still others narrowness of thinking which excluded others from joining in at the questioned questioned participating the sincerity the PFNA to death, or of have criticized the 24 137 birth of this new organization. These concerns, of course, are valid concerns, and they should not be placed on “hold” nor should they be allowed to fall from sight. For Memphis to have anything like ultimate significance, more needs to be done. Questions need to be formulated and issues need to be resolved. Memphis was strong on rhetoric, but more importantly, it was strong on good will. For us to overlook this fact, or to continue to criticize any perceived lack of action without offering realistic, measurable solutions is for us to miss the opportunity to build upon the goodwill and the promises which were made at Memphis. Of all people, the membership of the Society for Pentecostal Studies is capable not only of stating the problems toward which Memphis pointed, they are also capable of laying out potential solutions which have not yet been tried. In the sixteen months which have gone by since the historic inception of the PCCNA, I have learned two things. First, white Pentecostals are having an extremely difficult time understanding the nature of racism. One might be sympathetic to this problem in light of the 250 year history of slavery and racism and subsequent years of “Jim Crow” legislation throughout the United States. We need to help our people to understand the meaning and character of racism, the problem is fairly easily illustrated. Over the past year I have been invited several times to speak on the issue of racism. These invitations have all come from white Pentecostal churches which heard the message of Memphis and decided to bring the discussion home to see how they might change things. In one such church, I was asked to preach an extended message on racism. My sermon was subsequently published for further study in an adult education program, complete with footnotes, discussion questions, and a short bibliography on interracial cooperation. A great deal of energy went into the preparation of this educational program by the pastor and the staff of this congregation. Many people appreciated the work and the opportunity to discuss this very difficult issue. The result was that some heard the challenge to abandon their racist ways. But others did not. Their denial came in three ways. First, there were those who chose to hear the challenge as politically motivated. They have not yet understood that participation in racist actions is a moral issue, not necessarily a political issue. It was uncomfortable for them to think about it as a moral evil, since that would call them to change. It was not uncomfortable for them to think about it as a political issue. They could dismiss it rather easily, because it was classified as a “liberal” issue, and these whites were “conservatives.” Their theology needs to be challenged, and it is up to us to find ways in which to challenge their theology which allows them to dismiss their own complicity in a moral evil simply by labeling it as politically motivated. . . 25 138 Second, there were those who in a sense chose to blame the victim. On more than one occasion I was told, “You talk about racism, you should see what those blacks did to me. That’s racism!” This response reveals a basic misunderstanding of such realities as prejudice (in which any race may participate), discrimination (in which any race may participate), and racism (where only those with prejudice and the power to enforce their beliefs about others may participate). They need help in a basic vocabulary, a grid through which they can be encouraged to measure their actions. Third, there were those who felt overwhelmed by the charge of racism and threw up their hands. “I’ve never owned slaves,” said one Pentecostal leader to me. “I’m not even sure that anyone in my family has ever owned slaves. But even if they did, what am I supposed to do?” Racism was a mystery to him. Once again, he did not understand what it was, and he felt powerless to do anything which might bring about a change. He, too, needs to understand the terms of the conversation before he can do anything to make a change. Accusations alone will not help him move ahead. Criticism will only frustrate him. He needs information which we can provide. The second lesson I have learned in the past sixteen months is that our leaders do not yet understand the problem any better than our people do. They are, after all, the products of the same culture, the same theology, and the same educational experiences. What we have in our leadership is a number of individuals who have gone on record as supporting something which they believe is right, the eradication of racism within our respective Pentecostal denominations, and the first tangible evidence of their commitment was the Memphis colloquy. It was followed by two other tangible demonstrations, the birth of the PCCNA and the adoption of the “Racial Reconciliation Manifesto.” Each of these steps must be viewed as evidence of their goodwill and evidence of their willingness to begin the task of implementing change. But it has become clear to me as I have spoken with a variety of white Pentecostal leaders during the past year that they do not have all the answers as to how to move ahead. I must hasten to add that I do not believe that Pentecostal leaders who are in the Black community or in any Pentecostal community which was not a participant in Memphis have all the answers either. They are open for suggestions. Pentecostal leaders do not realize that racism is not overcome through an event, as important or miraculous as it might be, but rather through commitment to meet the challenge whenever and wherever they see it. Pentecostal leaders need discernment, a God-given ability to recognize evil, and wisdom, a God-given ability to address the evil in such a way as to overcome it. The attempt to overcome racism must include the putting to death of the PFNA and the giving of birth to the PCCNA. But it is more than that. The attempt to overcome racism is . 26 139 more than inventing new positions in leadership structures within our respective fellowships in order to find a place for ethnic and/or racial minority candidates to serve. Their presence in such positions can contribute to the overall solution to the destructive problem of racism, but more often they become present without any real power. It is a form of marginalization which assuages white guilt because they can point to their success of giving a presence to a minority representative, but they can now overlook the reason that they believed it was necessary to grant the presence. The attempt to overcome racism is also much more than simply finding new African American or Hispanic American or Asian American or Native American or ethnic Canadian pastors to minister among their own. Homogeneity may be a useful tool for growing certain types of churches, but it does not speak in a positive way to issues such as racism. By segregating Black pastors into Black communities without involving White pastors and leaders in the heart of these same communities, or without involving Black pastors in White communities, racism has not been adequately addressed. Furthermore, the attempt to overcome racism is also much more than giving social or economic advantage to those who have thus far been at a demonstrable disadvantage. Each of these methods can be useful in making small contributions to the larger problems of racism, but none of them is adequate itself, or even in concert with all the others so far named. As much as we might wish that we were further down the road on redressing the issue of racism, we must be realistic about our own expectations. All of us after all, are products of our cultures. We do not have anything in our histories which can act as wells from which we can draw. What we have in common is one Lord, one faith, one baptism, one God and Father of us all, one body and one Spirit, and one hope of our calling (Ephesians 4:4-6). We also need to acknowledge regularly that in Christ we have been created anew as one new humanity (Ephesians 4:15-16). And while we share these things together, we have differing perceptions on who/what they are and what they mean for us. At the very least, these points of convergence between all of us demand that we grow into an ever expanding view of who or what the Church is. We need help, theological help, in discovering a genuinely Pentecostal ecclesiology. These points of commonality demand that we rethink our views of God together. We need theological help in discovering a genuinely Pentecostal theology. Our claims to sharing the same Lord requires that we review together not only how we have been redeemed, but what the demands are which together we are called to live out under the sovereign rule of the One who has redeemed us. It means at the very least, adopting his ministry as our ministry (Luke 4:18-19), and exploring ways in which we can do it with one another. In short, what Memphis has made clear to us is that 27 140 new questions of Pentecostal identity must be addressed. Who or what is a Pentecostal? How should that Pentecostal live in the One Body of which he or she is a part? And what should be the role of that Pentecostal in the world? Memphis marked the beginning of a “reconciliation strategy” for effective Pentecostal ministry into the 21 st century. In Memphis, a baby was bom. Babies need to be nourished, not criticized. Babies need to be handled, held, caressed, fed, exercised, encouraged, and nurtured. They also need to be taught how to do things. Babies demand patience. They require tolerance. They clamor for attention. They necessitate understanding. If it is our privilege to have played a part in the birth of this baby, it is our duty to help bring it to maturity. We may grow impatient, but we dare not give up, for to fail in that regard may be worse than what we knew before the baby was bom. If what we do is merely criticize without bringing new and accomplishable ideas to bear on the issue, we may end up with a mentally or physically challenged baby on our hands. This baby, the PCCNA needs to develop its own place in the world of the 21st century. It needs to realize that it is not the old PFNA. It needs to see itself as redefined. It is not merely a repetition of an old regime using old and faulty methods. It is something new. We in the Society for Pentecostal Studies (SPS) have before us an opportunity to make a contribution to the process of growth and redefinition by offering ideas which will move the PCCNA ahead. If the PCCNA desires to grow and mature, it will need to take seriously the input of the SPS. It is in the interrelationship between the community of scholarship and the community of pastoral leadership where we can find our best contribution to its growing effectiveness. If we are successful in making a positive contribution by helping to tear down racial, ethnic, gender, class, and other divisions by working with the PCCNA leadership, it may be possible to find ourselves in other forums where new critiques can be offered and taken seriously. Memphis, then, is a miracle in the making. It is an event which may . yet prove to have been a watershed in Pentecostal racial relations. But it is immature, and needs our help. I believe that we should rise to the occasion and engage the challenges which it poses to the SPS. 28