Anthony J. Carter is a personal friend of mine, and the thesis of this book has been a major part of our discussion over the years. I therefore review this book as one familiar not only with its contents, but also with the thought from which it has evolved.
Chapter one raises a question that some may view as a problem: Do we need a black theology? Both the question and Carter's answer-an emphatic yes!-might give the impression that this book is another example of postmodern perspectivalism and tribalism, which renders theology relative and not absolute. But consider the two reasons offered by Carter for his affirmation.
First, he says, "We need a sound, biblical black theological perspective because an unsound, unbiblical black theological perspective is the alternative." One could argue that this is not so much an argument for a black theology as much as it is for a sound, biblical theological perspective in the context of the black church, and indeed, such a need is prevalent throughout Evangelicalism regardless of race or ethnicity. The second reason offered is "because theology in a cultural context not only has been permissible but has become normative." I hope that readers are not so turned off by the semantics of culturally contextualizing theology that they miss the main point. In spite of his statements that advocate a distinct "black theological perspective," Carter's premise throughout this work is that the black church should look to Reformed theology as a solid and sound theological foundation. On Being Black and Reformed is about the need for Reformational theology to be intentionally integrated into the life of the black church; in other words, there is a troubling gulf between Reformed theology and the black church.
Carter takes a serious look at the issues that constitute this gulf as he addresses the racial divide in America in general and American Evangelicalism in particular. This is never a pleasant task, but Carter does it with grace and theological integrity. While criticizing American Christianity's support of the institution of slavery as unbiblical, he nevertheless commends and acknowledges the theological soundness of some of the perpetrators. Carter's analysis of American slavery is presented in the light of an understanding of divine providence that neither excuses human responsibility nor ignores divine sovereignty. On Being Black and Reformed is not about white guilt and black victimology. Carter thoughtfully includes in the appendix statements from three major denominations (Southern Baptist, PCA, Assembly of God) that address their church's participation in racism in the past and their desire for true reconciliation.
As sensitive as the subjects of slavery and racism among Christians may be, I think the biggest challenge and perhaps the most controversial aspect of this book is the implicit challenge for black Christians to consciously embrace a system of theology that was once used to keep us in subjugation. In other words, as Carter examines the efforts of white evangelicals to bridge the "gulf" from their side, he also urges the black church to use the doctrines of grace to bridge the gulf from its side. In order to do this, black Christians will need to critique the entity of the black church theologically and allow the historic Protestant faith to shape both their worship and their walk. Black Christians, like all adherents of Evangelicalism, need to reexamine what they believe and why they believe it in light of God's Word. Black Christians cannot allow the sin of racism to keep them from the rich theological fruit of brothers who also were sinners saved by grace. Dispensationalism, Pentecostalism, Pietism, theological Liberalism, and Health and Wealthism have all been given a place in the black church. Carter is asking that Reformational theology be given an opportunity to shed its light in the black church experience as well.
Is this a book worth reading? Yes, but I would also say it is only a step in the right direction. There is more that can and needs to be said. I pray that Carter's lead will be followed by more voices from within the black church continuing to call for reformation and theological reflection.
