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Keep Your Head Up: America's New Black Christian Leaders, Social Consciousness, and the Cosby Conversation Paperback – January 31, 2012
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“Dr. Bradley consistently brings poignant insights into the Christian, black, and hip-hop communities. Here he gives worldview-shifting challenges and profound, timeless solutions. I’m grateful to know him and have this book in my hands.”
—LeCrae Moore, hip-hop artist, Reach Records
“Keep Your Head Up challenges the churches to not let traditions and culture keep them from missing the past two generations of young people who have been unchurched. Bradley encourages the church to be intentional in building open, listening relationships with those who have been influenced by hip-hop and gangsta rap. The church must become more user-friendly to these dear ones in our communities.”
—Donovan E. Case, President, African Americans For Missions (AAFM)
“Dr. Bradley’s call for psychological and spiritual wholeness is a daring, needed charge to our ethnic communities. It is my hope that the thorough brand of freedom he envisions will accompany the resurgence of the gospel in our cities and families.”
—Jason Wright, 7-year NFL veteran; MBA Candidate, University of Chicago, Booth School of Business
“Keep Your Head Up is candid, convicting, and balanced. Bradley assembles a great team of Christian thinkers who create a dialog between Augustine, Bell, Hooks, Ice Cube, and William Julius Wilson on one hand and Bill Cosby, Alvin Poussaint, and Eric Michael Dyson on the other. The writers provide great cultural, statistical, and historical analysis of the Come On, People and Is Bill Cosby Right? approaches to complex social issues within Black America and of how far we have to go to overcome. Along the way, they redefine black church, black theology, and what it means to be African-American, producing a fresh new call for the church to hear the truth. This is a significant discussion needed in every church in America so that the ‘One New Man’ can solve the institutionalized and self-inflicted problems facing the African-American community. This work demonstrates that the applied gospel in the hands of the church of Jesus Christ is sufficient to meet the needs of a community that often still faces the reality of living in a present hell.”
—Eric C. Redmond, Bible Professor in Residence, New Canaan Baptist Church
“There has been an epidemic among African-Americans for many generations. I am excited that this book highlights the reality of the epidemic from a Christ-centered paradigm, focusing on him and not the false American dream of ‘pulling yourself up by your bootstraps.’ I pray this book alarms the redeemed to the reality of this call. This is a generational issue that beckons the talents, resources, visions, and gifts from the body of Christ at large.”
—Adam Thomason, Lead Teaching Pastor, Damascus Road, Flint, Michigan; author, Red Revolution: Seeing the World Through the Lens of Christ
About the Author
Anthony B. Bradley (PhD, Westminster Theological Seminary) is associate professor of theology and ethics at The King's College. He also serves as a Research Fellow for the Acton Institute for the Study of Religion and Liberty and is a sought-after commentator on current issues for major broadcast media such as NPR and CNN/Headline News.
Anthony J. Carter (MA, Biblical Studies, Reformed Theological Seminary) serves as the assistant pastor of Southwest Christian Fellowship in Atlanta. The author of two books, the Non Nobis Domine blog, and numerous magazine and journal articles, Carter frequently travels as a conference speaker and guest lecturer. He is also an organizing member of the Council of Reforming Churches.
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Why write a book like this?
The reason for the book like this is obvious. As editor Anthony Bradley bluntly put it in the preface, "the black community is in trouble." In an effort to help, along came Cosby and Poussant with their book Come On People: On the Path from Victims to Victors (2007). The book served to start a constructive conversation -- the "Cosby conversation" -- but didn't provide a set of comprehensive answers. The authors of Keep Your Head Up "believe that we will not make progress until we hear from black religious leaders who hold the work and person of Christ in high esteem" (17). The authors take the conversation beyond the circles of academia and into the alleys of the ghetto and the pews of the black churches. Although astutely researched and academically credible, this book is not just about scholarly interaction. It's about concrete action, Christ-centered answers, and most importantly, biblical hope for the black community.
Who wrote the book?
The authors are a group of religious leaders with the credentials for writing on this dicey subject. From scholars (Bruce Fields, Craig Mitchell) to pastors (Eric Mason, Anthony Carter), each writer enters the discussion with a decidedly evangelical, orthodox, and Reformed approach. Their collective response is bold and confrontational, but fair and full of hope.
What are the problems addressed in the book?
Each of the chapters addresses a specific issue facing the black community. Chapter one provides a theological understanding of personhood, providing a helpful framework for the remainder of the book. Chapter two discusses the black family. In chapters three through five, the book addresses sexuality, gangsta rap, and masculinity, some of the most noticeable problems in the black community. The second half of the book hones in on issues of faith, dealing with the church (chapter 6), mission (chapter 7), orthodoxy (chapter 8), and the prosperity gospel (chapter 9). The last chapter provides a critique of Rev. Michael Eric Dyson and his book Is Bill Cosby Right? Or Has the Black Middle Class Lost Its Mind?
At times, I found myself wanting more understanding on whether the authors were discussing the black community overall, or the black church as a whole. Nonetheless, the problems addressed seem to have found their way into both the church and the community. The authors all share seem to share a conservative, evangelical, and Reformed stance, and I would like a better understanding of the impact (or lack thereof) of the black Christian leaders who espouse varying views of the problems, including church leaders who are part of NBCA, AMEC, NMBCA and other predominately black mainline denominations.
Who should read this book?
Although the book's primary audience is African American pastors, it will be helpful for any Christian to read. The book is helpful, because it introduces the reader to a conversation that is authentic, robust, and insightful. The non-black reader should understand, as Mason asserts, that "blacks and whites are on two completely different sociological and economic planes" (99), but also understand the inherent unity of all Christians regardless of racial or socioeconomic boundaries.
Overall, the book was helpful for me -- and I am not an African American --to understand the conversation (a little bit better) and appreciate the leadership of black Christian brothers.
Regardless of one's race or place within the economic strata, this book should not be read with an "us/them" approach. It should be read with an "us" approach. As Christians, we are all involved in the black culture, not as their redeemers, but as their brothers -- not as their problem-solvers, but as their fellow-sufferers. A malady of the black culture is something for all Christians to proactively engage with gospel solutions. This book describes the way to do so.
Each author uses the controversial book by Cosby and Poussaint Come on People: On the Path from Victims to Victors (2007) as their foil. Regardless of the validity of Cosby and Poussaint's statistics, which were questioned by another black intellectual, Michael Eric Dyson, the authors see these issues in need of spiritual answers, found only in the gospel of Jesus Christ. Dyson's input is acknowledged in the opening and closing chapters, but whether drop out rates are higher or equal to whites, they are still too high. So what are the solutions? There are ten essays with overlapping and non-exclusive proposals. I want to highlight some of them, based on the amount of my underlining.
The first chapter, by Vincent Bacote, PhD, finds a path in discovering the true history of African-Americans, also known as the archeaological approach. For African-Americans this is seen in efforts such as Black History Month (something I've blogged through a few times). But Bacote doesn't want the story to start in the 1600's, when Africans were being brought to North America. He wants the church to inform their congregations of their ancient history, recorded in Genesis, flowing through the gospels and culminating in John's Revelation. This is an important job for the church, as no other institution in our culture will do this. He then references a song from one of my favorite bands, "Our hope in the future directs our gaze to a day when we are free from our personal, relational, and societal dysfunction. An eschatological vision tells us where we are going. In the words of the band King's X, "we are finding who we are," and echo of 1 John 3:2..." (p. 37). In other words, Bacote wants the church to refocus on spiritual formation, catechesis.
In the second chapter, Bruce Fields, PhD, seeks a restoration of the value of the Biblical vision of family, a husband and a wife and their children. But so much needs to be overcome. "The foundations for the perpetuation of the family and the enhancement of its effectiveness in the African-American community must incorporate some historical reflections, beginning iwth an analysis of the devastating effects that slavery had on the black family in America... Families could be easily broken up, with family members being sold simply at the master's whim or because of economic necessities." (p. 43) He then proceeds to show the case for the Bibllical family model from Genesis, Deuteronomy, Proverbs, and Matthew. He declares, "Marriage is something with which God is intimately involved. Thus from a biblical narrative perspective marriage is far more than a mere sociocultural institution." (p. 53) Regarding to those who want to accomodate the reality of the culture and modify the ideal he warns, "our recent history has demonstrated that such a view has been devastating to the community." (p. 59) The experiments consistently fail, there is nothing new for family structures, only the debris of the self-destructive experiments.
In the third chaper, Pastor Howard Brown speaks to sexuality in the black community. He punctures the simplistic thought that marriage solves everything, "I do not believe marriage, in and of itself, is the answer to our sexual brokenness. Marriage itself can be only as healthy as the people it unites." (p. 66) But the adults are responsible in ending the mysoginistic cycle, "boys observe crass, even pornographic descriptions of male exploits. The mere description of such things with adolescent, teenage, or younger boys is a form of sexual abuse, causing much of the same damage as physical abuse. The images, deposited by men they trust, rip their way into the tender psyche of our boys, leaving deep scars that surface in their later sexuality." (p. 75) How is this cycle broken? "The church, the people God has called to Himself, remains the place where we practice the message of God's transforming grace in healing our sexual sin...In this place we call men to see and be seen by their Creator in ways powerfully intimate enough to call them out of a fallen image of sexuality into God-ordained manhood." (p. 78) He provides more details on how this can happen.
The fourth chapter written by Ralph Watkins, PhD, advises us to listen the secular prophets of Gangsta Rap. He focuses on Ice Cube and neglects Tupac (perhaps because Ice Cube is alive and still performing). He asks, "Can the church see what has caused and continues to cause the conditions under which poor inner-city African-Americans are laboring? If the church listened to hip-hop as a weeping prophet, how would that change its take on gangsta rap?" (p. 93) Specifically in regards to the youth he asks, "Do they feel heard in hip-hop? Do they feel loved by hip-hop? Has hip-hop become their pastor?" (p. 94) He provides a list of songs to find to begin to hear the prophetic voices crying out against the injustice that black culture suffers.
Pastor Lance Lewis, in chapter six, speaks of the community of the church. "Against the backdrop pf incredible dehumanization, the black church stood as the one foundational rock of black humanity. As my brother Carl Ellis Jr. says, 'You may have worked as a janitor and been called john and "boy" all week long, but in the church you were Deacon Jones.' Black people and the black community came to rely on the church as the main agent and actor in our ongoing quest to be simply regarded as people created in God's image and thus owed a measure of dignity, respect, kindness and justice." (p.120) But the American evangelical church has failed by tribalizing God and the solution is to cultivate a desire for a satisfaction greater than the American dream, and a devotion to a mission greater than lifting the the underclass into the middle class, and a determination to seek a place more secure and beautiful than a gated community.
In chaper eight, Pastor Anthony Carter calls the church to orthodoxy in word and deed. "The world is filled with institutions ready and able to feed the hungry...Yet there is only one place people can go to hear the message of redemption from sin and eternal life in Jesus Christ...When the church forfeits the uniqueness of the gospel and turns it into a social construction for social empowerment and political change, it ceases to be the eternal change agent for which Christ gave his life." (p. 160) If Pastor Carter preaches as well as he writes, it must be hard to leave his church every Sunday. "There are infinite ways to lose your soul. There is only one was to save it." (p. 161) He compares the church which focuses on the temporal to the minimization of the eternal to Esau, selling its "birthright for that which is fleeting and momentary." (p.165) He warns the church from allying themselves to any political party, hindering their freedom to speak prophetically and confidently from the word of God. "A society morally adrift...does not need a church unsure of what it believes." (p. 174)
In the last chapter Craig Mitchell, PhD, analyzes Michael Eric Dyson's criticism of Cosby and Poussaint, acknoeledging the many things Dyson gets right while also demolishing the dead ends of black liberation theology and it's partner communism.
The problems in the poorer African-American community are deep rooted, and the issues Cosby and Poussaint are the symptoms. The causes are systemic and in the hearts. The church can do the soul surgery, by pointing to Jesus and his words, and acting from that perspective. The book concludes with the contrast as presented by Tupac's "Keep Ya Head Up" and the motto of the African Methodist Episcopal Church: God our Father, Christ our Redeemer, The Holy Spirit our Comforter, Humankind our Family. There is hope, and it begins and ends in Jesus. This book points over and over to Jesus and is a powerful read, it only took me two days to finish it. Hopefully, the quotes prove that any Christian can be edified by this book and not just black believers.