I. The Forest.

“So the one took the way which is called Danger, which led him into a great wood ...”

Black America, as often called, is a population of millions. To adequately describe this group, its legacy and culture, would be a complex task. Marked by the emotion of a tempestuous past yet possessing great ability and skill, black Americans have an immeasurable impact on American life.

But opinions about the overall condition of Black America are as diverse as the people itself. One person will stereotype blacks with great athleticism, while yet another with incarceration. Some are uncomfortable around those with skin color different than their own, while others passionately aspire to infuse “black culture” into their lifestyle.

As fundamental, New Testament Baptist Christians, who just so happen to be black, our burden for Black America can be compared to the Apostle Paul’s expression concerning his own Jewish race in the opening verses of Romans chapter ten:

“Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.”

As a minister of the gospel whose calling was almost entirely devoted to Gentiles, Paul could not help but declare his passion for his brethren. He longed for their salvation. Furthermore, he was honest about their condition:

“For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.”

We contend that the problems that exist in Black America today are the result of an absence of true righteousness. Religion is not in short supply. The church is a staple of the typical black community. A general reverence for the Bible and things associated with God is common. But the message of true repentance and faith in the saving work of Christ on the Cross is often obscure or nonexistent in predominantly black, even Baptist, churches. A zealous, socio-political message that calls for self-preservation and self-advancement has become the “gospel” in a great many of these churches.

Although black people have progressed socially in many ways, our spiritual condition as a people stands in great need. Significant strides in economics, culture, education and even religion are not indicators of spiritual awakening. The abundant growth of the trees has only made the forest more dense, and thus, the light from above less perceptible.

II. The Path

“Who could have thought that this path should have led us out of the way?”

Many have given up on Black America, citing notions similar to them having their own religion or the situation being too difficult. We believe just the opposite. It is the will of God that black people receive the truth just like everyone else, knowing that when this happens, they will respond in a wonderful way.

God’s program for world evangelism is the establishment of local churches. Black America can only be “evangelized” as Bible-believing, New Testament churches that effectively minister to black people are established.

As fundamental, New Testament Baptist Christians, who just so happen to be black, we feel unmistakably led of God to labor to see these types of churches planted in black communities.

By “fundamental”, we mean churches that are distinctively loyal to the central doctrines of the infallible Scriptures. By “New Testament” we mean churches that carefully follow the biblical blueprint of the early church for faith and practice. By “Baptist” we mean churches that proudly trace their lineage to the Lord Jesus Christ, realizing their great responsibility to spread the gospel around the world.

Black America needs fundamental, New Testament Baptist churches. These churches can and will impact any community, regardless of its makeup. While sending missionaries around the world to plant churches, fundamentalism has tragically overlooked a great mission field right here in America.

Realizing as Paul said in Acts 15:9 that God, “put no difference between us and them,” we believe that black people must be reached in the same manner as everyone else.

There is no difference in the man as a preacher. To most effectively reach black people, we must have some God-called black men who are passionate about the work of God. People will readily follow a godly leader with whom they can identify.

There is no difference in the manual we preach. Black people, like all people, must be taught all the principles of the Bible, not just salvation and tithing.

There is no difference in the mission we propagate. Having a burden for our own does not negate our primary obligation to evangelize the world. Missions is the heartbeat of God. No matter how “black” the church is, it ceases to be New Testament when it shirks its effort to reach Jerusalem, Judaea, Samaria and the uttermost parts of the earth.

There is no difference in the music we project. Music, regardless of the makeup of the church, must have a proper message and a proper melody. To give no credence to the culture of black people, categorically dismissing their inherent enthusiasm and expression, is a mistake. That said, spiritual music is not a possessive agent that propels one into psychotic frenzy, but is an outpouring from the heart that exalts the Lord and encourages the saints.      

Finding no differences in the man, manual, mission and music, does not preclude the reality of unique obstacles affecting areas of methodology in the process of church planting in Black America. The work of pioneering presents unfamiliar challenges. Deep roots of massive trees must be unearthed before a new path can be cleared.

III. The Undergrowth

“And that place was all grown over with briars and thorns.”

Seeking to do the will of God as it relates to Black America has its challenges. Many cultures around the world are very receptive to what they might perceive to be “American religion.” But a typical black American is not only religious, but probably Baptist, and almost certainly “Christian.” He is a member of a church. He knows the hymns we sing. His grandfather was a preacher. “Salvation”, “the Cross” and “Holy Ghost” are terms with which he is profoundly familiar, though it is likely he has never heard a clear gospel presentation.

Leading our kinsman to Christ, though being the most important issue, is not the greatest hurdle. Black people trust Christ every day. Praise the Lord! However, the process of planting a fundamental Baptist church among a group within which there have been so few examples of the like, is more difficult than some might think. As fundamental, New Testament Baptist church planters, who just so happen to be black, we often face intense ostracism from a religious establishment that accuses us of peddling “white man’s religion.” This attitude trickles down to the community and puts the church planter on the defensive from the onset.

But the Word of God being “quick, and powerful, and sharper than any twoedged sword” is able to cut through the weeds and thistles of opposition. Thriving, New Testament churches are being planted in Black America. Granted, it takes more time comparatively to build a church with nearly 100% new converts; but there is much to be said about the joy of nurturing a young congregation like baby starlings in a nest.

On the other hand, some of our fundamental brethren, our spiritual kinsman, perhaps unwittingly hinder the process by misinterpreting our intentions. Toting our banner of “evangelizing Black America”, to some, indicates discrimination, favoritism or specialization. Questions such as, “Why concentrate on black people?”, and “Why not try to reach everybody?”, show that many do not realize that “reaching everybody” is exactly what we are trying to do.

To illustrate: When Baptist churches send missionaries to the field, the goal is to train and install a national who can effectively minister to his people. No one calls this discrimination. We all realize that it is an ethnic advantage that helps to build the Kingdom of God.

Our situation in America has left us with a great cultural divide. Fundamental churches are overwhelmingly attended by white Christians. Good intentions and aggressive efforts notwithstanding, significant numbers of black Americans are not getting saved, baptized and trained in these churches. There are a few exceptions, for which we should be thankful. But who can dispute the notion that the most effective way to reach a people is with their own? It is effective overseas. It is effective with Latino and Asian ministries here. Why would it not be with black Americans?

Perhaps the history of black people in this country coupled with the fact that there is no language barrier as with the aforementioned groups makes this effort a little harder for some to accept. But we must accept it. What we have (or have not) been doing is not working.

Predominantly white churches may never draw representative numbers of blacks from their communities. But they can be a part of the solution by aggressively supporting church planting efforts in Black America. They can fellowship with predominantly black fundamental churches. They can pray that God will raise up a black man with a burden in their church, never dismissing the possibility that God might produce a greater return with that man as a church planter than if he were to remain in that church as a layman or staff member.

Racial conflict and resentment have created a demonic chasm that continues to siphon souls into hell. It’s time we realize that these people matter to God. By emphasizing a group heretofore neglected, we raise awareness of a need that, due to its long-standing nature, many have dismissed. We emphasize Black America not simply for their sake and our burden, but because we have been commanded by God to reach everyone. Reaching Black America is part of the process of reaching everyone. When we join hands and hearts for this cause, we are not simply helping to save a people by the grace of God; we are also filling in overlooked elements of His blueprint for world evangelism, thereby ensuring His hand upon our efforts.

IV. The Clearing

“Now was Christian much affected with this deliverance from all the dangers of his solitary way.”

The greatest blessing bestowed on a man, woman, boy or girl, is that of being regenerated by the Spirit of God. We believe the second greatest is to have the privilege of serving God in a local, Bible-believing, New Testament church. This is a missing element in Black America. But that is beginning to change.

Since the inception of the Conference on Evangelizing Black America (COEBA), there has been a more fervent overall effort to plant New Testament churches in the black community than ever before. This church planting ministry of Crossroads Baptist Church, along with similar endeavors around the country, has helped to raise awareness and support in our fundamental circles. The number of fundamental churches with black pastors is growing exponentially. A better understanding of the differences between blacks and whites and others has emerged, helping us all to be more sensitive to needs, and thus, more effective in ministry.

As of 2005, COEBA involvement has led to the starting of more than twenty new churches, 300 men surrendering to ministry, 4.5 million dollars given for world evangelism, thousands of souls trusting Christ as Savior and immeasurable changes in race relationships. This is just the beginning, but there is a light at the end of the forest that we haven’t seen before.

We are cutting down trees to forge a path and, eventually, pave a road for the next generation. Hundreds of “COEBA Kids,” possessing exceptional talent, knowledge of the Scriptures, with respect for authority, and love for God represent the leadership of the days ahead. If the Lord should tarry, they will become the first significant adult generation of fundamental, black Christians. These children won’t have the fixation on racial issues that their parents are still trying to overcome. They won’t have to deal with the pressures of being the “only one” in their church or Christian school. They won’t have to learn fundamentalism; it is all they will have ever known. What an impact they will have on America and the world!

COEBA is forging the path to New Testament Christianity for all people. With each passing day, more black Americans are becoming fundamental Christians. We don’t believe that it was God’s original intention for there to be “white” and “black” churches. Why should there be, except in the cases of language or logistical barriers?

Real cooperative effort to plant churches in the black community will yield a climate in which predominantly white churches and Bible colleges can draw black people. In turn, Black America benefits from the obvious spiritual gain; whites benefit because of their increased involvement in ministry to others; and the gospel is more effectively advanced. COEBA is not about isolation, but inclusion.

A virtually untapped pool of missionaries and Christian workers, blacks can reach more than just their own. Millions and millions of missions dollars lie in coffers of potential commitment. Many areas of the world are closed-minded to white missionaries, yet a black face is well-received.  If given the opportunity, black people can be an integral part of the Great Commission task force.

As fundamental, New Testament Baptist Christians, who just so happen to be black, we recognize the potential as well as the plight of our “kinsman according to the flesh.” Despite a tragic history that includes racism and abandonment, black people are blessed of God with a wealth of great tools that can be used for His purposes.

You can help write the final chapter in this ever-unfolding story. How? Pray for Black America. Support COEBA and its efforts financially. Attend the meetings and the National Gathering. Expose your church to COEBA. Encourage the laborers in this effort. Together, we can work to afford Black America the wonderful opportunity to “shew forth the praises of him who hath called you out of darkness into his marvellous light.”

Copyright © 2005. The Conference on Evangelizing Black America.

Quotes from John Bunyan’s, “The Pilgrim’s Progress.” Public Domain.