How “Woke Theology” is Weakening the (Black) Church

“The business of Christianity is not simply to make us feel happier or even to make us live a better life, it is to reconcile us to God.” 
D. Martyn Lloyd-Jones

There is a movement afoot, particularly within black evangelical circles, to extol, if not exalt, social justice as the raison d’etre, that is, the most important reason and purpose for the existence of the church today.

I say “particularly” because the aforementioned movement is not restricted only to the realm of black evangelicalism. The truth is there are also certain elements within white evangelicalism which, being motivated to some extent by a collective acquiescence to the idea of “white guilt“, have attached themselves to this movement like a caboose to a locomotive.

The problem with movements, however, is they invariably beget labels (e.g. “social gospel”, “liberation theology”, etc.). And labels tend to subtly, though eventually, reorient our focus from that which is of utmost importance, namely, the proclamation of the gospel of Jesus Christ to the world, to an ethno-centric “gospel” constructed from a collective worldview espoused by “woke” theologians and philosophers who are considered by many to be the most socially and culturally aware on matters of social and liberative justice.

Again, this mindset is not exclusive to black evangelicalism, and yet it is within that milieu that this movement, I believe, is doing the most harm. I make that statement neither lightly nor disparagingly. I was raised in the Black Church. The affinity I have for its history and traditions is borne not only from education but experience. I appreciate the invaluable sacrifices and contributions to black ecclesiology of figures like Absalom Jones, Morris Brown, Jarena Lee, John MarrantBetsey Stockton, Henry Garnet, and Richard Allen.

I spent half my life, into my early 20s, as a member of Chapel Hill Missionary Baptist Church, located in Atlanta’s West End in the shadows of such venerable HBCUs as Morehouse, Spelman, Clark-Atlanta, and Morris Brown, where I worshiped alongside many family members and friends to the music of black gospel stalwarts as Walter and Edwin Hawkins. In fact, to this very day, the Hawkins-penned Changed, a powerful testimonial of spiritual redemption in Christ, remains one of my all-time favorite gospel songs.

It was at Chapel Hill that I witnessed people of all ages “catch the Spirit” during high points of what often seemed unending worship services. It was at Chapel Hill that I watched royally accoutered choirs march slowly into the sanctuary to the uplifting refrains of We Are Soldiers In The Army. It was at Chapel Hill that I passed those faux gold-plated offering plates – you know the ones – with the red crushed-velvet matting, to congregants sitting next to me in pews that, likewise, were fashioned with red crushed-velvet padding as if to match the aesthetics of the offering plates.

It was at that small church on Northside Drive that, Sunday after Sunday, I listened to the verbum Dei, the Word of God, preached – from the King James version of course – from behind an old wooden lectern with the letters “IHS” engraved on the front. And it was at Chapel Hill Missionary Baptist Church that “the doors of the church” were always open, inviting sinners like me to step out from those crushed-velvet cushioned pews, walk that red-carpeted aisle, sit down in the lone wooden chair placed front-and-center of the sanctuary by a white-gloved deacon or deaconess, and “get saved” as it were.

All this to say that there is nothing about the so-called “Black Church experience” to which I cannot personally relate. Which is why, though I am
Reformed – and, thankfully, Reformed theology is slowly but steadily gaining exposure within contemporary black evangelicalism – there will always be a place in my heart for the Black Church and, likewise, an equally heartfelt desire to see a recovery of biblical orthodoxy as its primary raison d’etre.

But, alas, I find what many term “social gospel” to be somewhat prohibitive to that end in that it relegates the central message of the gospel, namely, deliverance from the spiritual bondage of sin through faith in the propitiatory and substitutionary atonement of Jesus Christ as secondary to a temporal “deliverance” defined primarily in terms of the socio-economic empowerment of black people (also known as “black power”) and the embracement and affirmation, particularly by white people, of black social and cultural normativity.

It is an ideology that is more anthropocentric (man-centered) than theocentric (God-centered). As Dr. James H. Cone, the man many regard as the founder of black liberation theology, explains:

“Black Theology is a theology of black liberation. It seeks to plumb the black condition in the light of God’s revelation in Jesus Christ, so that the black community can see that the gospel is commensurate with the achievement of black humanity. Black Theology is a theology of “blackness”. It is the affirmation of black community that emancipates black people from white racism, thus providing authentic freedom for both white and black people. It affirms the humanity of white people in that it says no to the encroachment of white oppression.” – Black Theology: A Documentary History, Volume 1: 1966-1979

Having defined black theology, Cone, in another of his writings, outlines how the Church must apply that construct in bringing about the emancipation he envisions for black people. He declares that:

“The Church cannot remain aloof from the world because Christ is in the world. Theology, then, if it is to serve the need of the Church must become “worldly theology”. This means that it must make sure that the Church is in the world and that its word and deed are harmonious with Jesus Christ. It must make sure that the Church’s language about God is relevant to every new generation and its problems. It is for this reason that the definitive theological treatise can never be written. Every generation has its own problems, as does every nation. Theology is not, then, an intellectual exercise but a worldly risk.” – Black Theology & Black Power: The White Church and Black Power, p. 84

There is much within the orthodoxy and orthopraxy of James Cone with which I disagree. Not that what I think matters to him or anyone else. Nonetheless, there is a degree of dualism in Cone that seems to suggest the belief that the gospel is both sufficient and insufficient at the same time.

Given the extent to which Christianity was, at times, leveraged by white people to oppress black people, one would think Cone would argue for a new religion altogether, one whose doctrine would inherently provide greater potential to achieve his stated goal of black liberation completely independent of the cooperation or concurrence of white people. Or, if not a new religion, then, perhaps an existing one would suffice to make up for what Christianity somehow lacks in effectuating the kind of social change Cone, and those who might share his worldview, seek.

But if the gospel isn’t sufficient for all of life, the question then becomes: why believe the gospel at all? If Christianity is to be understood merely as a moralistic prescriptive for the social ills of people who are of a particular ethnicity, or of the world at large, then, what is there to distinguish Christianity from Islamism, Taoism, Confucianism, Buddhism, Judaism, Hinduism, or any other “ism” that holds as one of its core tenets the equitable treatment of one’s fellow human beings?

“The black man’s response to God’s act in Christ must be different from the white man’s because his life experiences are different.” – James H. Cone, Black Theology & Black Power

The problem with “woke theology” is it emphasizes a teleology of Christianity that is one-dimensional.

It does this by reducing Christianity to what Cone described as “worldly theology”. In other words, a theology whose primary message has less to do with the spiritual redemption of a sinful people, that is, the world entire, and more with the corporeal redemption of people who are of a particular ethnicity and to whom salvation is to be viewed in terms of, as Cone stated, “the affirmation of black community that emancipates black people from white racism.”

A recurring thought in the black theology of James Cone is Jesus as the divine “liberator” of black people from the scourge of white oppression. It is a view which, in my mind, begs the question: why does Cone see the God of Christianity – Jesus Christ – as this great liberator and not Allah? Or the Hindu triumvirate of Brahma, Vishnu, and Shiva? Or the Buddha? Or any other religious deity for that matter? The answer is simple, really. It is because only the gospel of Christ deals with that which gives rise to oppression to begin with, namely, our sin.

“Some folks good no matter what dey color, other folks bad.” – Cal Woods, freedman (emancipated slave)

Regardless by what label we choose to call it – ‘black theology’, ‘social gospel’, ‘social justice’, ‘liberation theology’ – any so-called “gospel” that proposes to resolve or redress the injustices human beings inflict upon one another apart from addressing the root cause of those injustices is short-sighted, naive, and destined to fail.

Above all else, the gospel of Christ is a theology that deals with the reality of the human condition (Gen. 8:21; Rom. 3:23). It is a condition which John Calvin, in his Institutes of the Christian Religion, describes as “a hereditary corruption and perversion of our nature, which in the first place renders us guilty of God’s wrath, and in the second produces in us those works which Scripture calls ‘works of the flesh” (Gal. 5:19-21).

“You are our letter, written in our hearts, known and read by all men; being manifested that your are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.” – 2 Cor. 3:3 (NASB)

A ‘woke theology’ that is devoid of sound biblical hamartiology results in weak soteriology. Social change is accomplished through heart change; and heart change is fundamentally what the gospel of Jesus Christ is ultimately about (Eze. 11:19-20; Rom. 12:2).

In whatever sense people may or may not view Jesus as a “liberator”, as does Cone, He is first and foremost the Liberator of human beings from the bondage of sin through His propitiatory death on the cross (Rom. 6:10; 1 Jn. 3:5). It is this spiritual liberation that the Black Church – and the Church universal – must again commit itself to preach. For it is only in Christ that we find freedom from the sin that leads to oppression of every kind (Mk. 7:17-23).

“In all likelihood the revival we crave and need will come at a time we least expect through a means we too often neglect: the simple though diligent application of the Word of God to all of life.” – Thabiti Anyabwile, Reviving the Black Church: A Call To Reclaim A Sacred Institution

Now, lest I be misunderstood, none of this has been to suggest that the Church should not be involved in practical ways in advocating for social change that is rooted in the biblical principle of imago Dei (Gen. 1:27; Acts 17:26). Nevertheless, we must never lose sight of the fact that as much as the gospel of Christ is about life in this world, it is even more so about life in the next (2 Pet. 3:13; 1 Jn. 5:11-12).

The work that is involved in “working out” our salvation (Phil. 2:12) should never be misconstrued as salvation, for a liberation that is merely temporal and not eternal is not true liberation (Mk. 8:36). It is in light of this reality that I am reminded of the account of a black woman by the name of Eliza Davis George.

History records that on February 2, 1911, during the morning devotional hour at Central Texas College in Waco, Texas where Ms. George taught, she had a vision of black Africans passing before the Judgment Seat of Christ. Weeping and moaning as they passed, many of them were saying to Him, “No one ever told us You died for us.”

Something to think about, is it not?

Stay woke.

Humbly in Christ,


Another question: on being woke and Christian – Lisa Robinson
The myth of race – The Cripplegate
How the social gospel is becoming the dominant theology in evangelicalism – Christian Research Network
The Gospel is not social – The Heidelblog
How the social gospel movement explains the roots of today’s religious left – Christopher H. Evans
The Marxist roots of black liberation theology – Dr. Anthony B. Bradley
What is the social gospel? – Nicole Leaman
What we don’t know about black social gospel: a long-neglected tradition is reclaimed – Gary Dorrien
Why the social gospel isn’t the gospel – Tim Falkan
Evangelism and Social Justice – Ed Stetzer
Why your morality will never be enough for God – Silverio Gonzalez

Image credit:

20 thoughts on “How “Woke Theology” is Weakening the (Black) Church

  1. Reblogged this on Citizen of New Jerusalem and commented:
    I know reblogging is a little lazy, but this is the second article this week written by a black Christian that challenges the dividing lines of the current social justice narrative.

    I’ve been told I must give way to allowing people of color to speak and represent their own views. Well, here you go. Darrell Harrison grew up in the Black Church in Atlanta, and is no stranger to the issues surrounding black Americans and Christians. His post is full of historical references, and his analysis is razor sharp. I had the privilege of interviewing him for the podcast last night, and will publish as soon as I can. Thanks to brother Darrell for his bold stance for the gospel in all churches of the Lord Jesus Christ; for the one gospel given to the Church.

  2. Pingback: Another question: on being woke and Christian | Lisa Robinson

  3. “A ‘woke theology’ that is devoid of hamartiology is weak theology.” It’s worse than that. It perverts Christ’s being and purpose. This type of theology worships “other than Christ,” also known as (small-a) antichrist.

  4. Glenn

    While this type of “woke” theology is definitely unbiblical when many Whites hear a Black Christian refute it they sometimes use this as an excuse to steer away from addressing their own prejudice (which IS sin) and continue to turn a blind eye to systematic racism said it no longer exists. Surely the true gospel of Jesus Christ is paramount…but don’t neglect the “working out” of our salvation.

  5. Pingback: Darrell B. Harrison, Liberty University and Princeton Theological Seminary Alumnus, Details How ‘Woke Theology’ and ‘Social Gospel’ is Weakening the Black Church – BCNN1 WP

  6. Pingback: How ‘Woke Theology’ is Weakening the Black Church - The Aquila Report

  7. One of the main challenges I see in the spheres of influence I am privileged to be a part of is the lack of “grace” and “love” when it comes to believers attempting to live out their faith in a headline driven culture. When dealing with any of the following buzzwords: social justice, black lives matter, all lives matter, racial reconciliation, woke-ness, systematic racism, white-guilt, white privilege, etc. we see an immediate wall of division thrown up, and people forgetting to love even those they disagree with.

    The concept of “woke theology” as I have seen it in praxis within the church has only served to create an us vs. them mentality that too often has left me as a black man, who finds his identity first in Christ as an outsider. At the core of what “woke-ness” infers is a deeper level of knowledge and those who don’t agree are still sleeping.

    As @julietteochieng stated about such a theology is worshipping other than Christ. Proponents of woke theology should beware of not allowing hurt, disappointment and anger become bitterness, and unwittingly making idols of their ethnicity and by proxy of themselves.

    Great read, thanks for writing it.

  8. Damilare Adeoye

    As an African (Black, born and bred in Africa) who by the grace of God has the privilege of living in Atlanta, I am always amazed by how African Americans say or hear the words racism or prejudice and immediate think “white man”. If everyone especially African Americans started the conversation with seeing that they too are racists, the conversation especially the one we are uncomfortably trying to have in the church would go a lot better.

    How can we accuse our white brothers of unconscious racism without 1st having to see that if it is true for them, it is also true for us.

    The same lack of grace and defensiveness many claim the white brothers have is as a result of black brothers not sharing in the mutual responsibility of the sin of racism. Partly because of the crazy idea that if your white brother is privileged and you are the victim, he is to bear the full burden.

    We are all sinfully racist…. but we can work together by casting off our fleshy tendencies and remembering our bond is the blood of Christ.

    I am honestly tired of my white brothers bowing to the ridiculous white privileged guilt, a burden not placed on them by Christ but by misguided worldly ideologies and I am tired of the whole woke theology being spewed by African Americans. I just want to go to church and worship God without being weighted down by these, just keeping in mind my blood bought connections to my.m brothers in Christ

  9. Pingback: A Christianity So ‘Cool’, It’s To Die For - The Aquila Report

  10. Pingback: The Last Thing Christians Are Called To Be Is Cool and Here’s Why – Christian News Worldwide

  11. Pat

    I am a middle aged white woman. I’m part of a small church whose goal is to reach our community with the Gospel of Jesus Christ. We had the exciting privilege to attend a conference in Philadelphia put on by a predominantly black church community. It was such a strong gospel time of instructions and worship. It was wonderful to be immersed in a culture that was different in so many ways and yet gospel centered thereby proving the power of the gospel. Our local community is mostly black and Hispanic, so we learned all we could to better relate to those who were culturally different from us. In 2017 the Philadelphia conference theme was “urban apologetics” with a sub theme of #wokechurch. I had no idea what that meant. Throughout the 2 day conference we heard about white privilege, black lives matter among other things. We heard that white people were not able to minister or relate to black people because of this “white privilege”. The final plenary session was given by a man named Soong Chan Rah. It was all about the oppression of blacks by whites through out history and how lamentation for white behavior in the past was necessary. White people needed to repent of their white privilege. I will say I was never more confused. I love the gospel of Jesus Christ. I could not reconcile what I understood about biblical teaching on repentance and forgiveness with what was being said. I felt palpable distance between myself and others after that session because I was white. I left that conference feeling trapped by my “whiteness” but not knowing how to fix it. I’m a counselor at a pregnancy center and was almost paralyzed in thinking… “how am I going to talk to women with black skin if they think of me like this”. I have felt a wedge pushed between myself and black individuals in a way I have not felt my whole life. I can not say how thankful I am for this gospel centered article and teaching. I feel like I might not be crazy after all. I’m a faithful follower of your blog and new podcast. You put the Gospel front and center with confidence and eloquence. Be strengthened and encouraged as you teach to the praise of the one who alone is worthy.

  12. Pingback: Guidelines for Conversations About Race in the Church | The Reformed Collective

  13. Pingback: How 'Woke Theology' Is Weakening The Black Church - Sovereign Nations

  14. Pingback: How ‘Woke Theology’ is Weakening the Black Church by Darrell B. Harrison – Social Justice Archive

  15. Lance Burkhardt

    “I am honestly tired of my white brothers bowing to the ridiculous white privileged guilt, a burden not placed on them by Christ but by misguided worldly ideologies and I am tired of the whole woke theology being spewed by African Americans.”

    Tell them to look in the mirror and say, “It’s OK to be white.”

    Generally, the wokesters overestimate the cultural differences among people of different races and increase the contention among whites. I recently got into an Uber driven by a black guy. He turned out to be from the West Indies. He started talking about guns and shooting and how he went to school in W. VA with a bunch of rednecks who got him into shooting. I’m into guns and shooting also. We talked about travels, family, being a man, and by the end of the ride we were inviting each other over. We had a similar outlook on life and it was easy to talk to him.

    OTOH, the woke whites are impossible for me, as a normal white man, to talk to. I went hunting the other day and my wife told my woke Boomer white neighbor who had a freak-out that I was using a gun (we have red flag laws in this state, btw). The woke whites further down the street are impossible to talk to because they’re constantly offended and butthurt. Even small talk is impossible. I could give countless examples. Meanwhile, they live in a woke white world. I never see them making friends with people of other races. Their lives are lived in a Whitopia.

    There’s a lot of talk about white privilege but being a white man sucks. I’m thankful for what my ancestors did to get me to this point, but it’s not an advantage to me these days because I’m constantly looking over my shoulder and worried about what I say.

  16. Pingback: Rocky: Boxing and Redemption – MoreOrthodoxy

Leave a Reply