Urban Church Planting in Baltimore, md
In the summer of 1608 Captain John Smith first discovered
Baltimore. This land was not vacant when he discovered it but inhabited by a
group of fierce, warlike Native Americans known as the Susquehannoughs for whom
the Susquehanna River was named.[1] The city was named after George
Calvert, 1st Baron Baltimore, who was originally a member of the
British Parliament and a Secretary of State. In 1625 he resigned all of his
political offices except the position on the Privy Council.[2]
He then publically declared his Catholicism and was given the title of 1st
Baron of Baltimore. He first desired to go to Newfoundland to take over as
Proprietary Governor of Avalon. He found this land to be lacking in resources and
had a hostile climate and soon left for a better land.
Calvert took an interest in colonizing the New World. He
originally sent for a petition to the King of England to charter Virginia. But,
through a series of trials and lack of communication, he eventually gained
permission for a new charter from the Potomac River to either side of the Chesapeake
Bay. But this permission came too late because, after Calvert survived the
plague, his health began to fail, eventually leading to his death April 15,
1632.[3]
This left his oldest son Cecilius Calvert, 2nd Baron Baltimore as
the first Proprietor and Proprietary Governor of the Province of Maryland
(1632) who governed for forty-two years. Cecilius Calvert continuing his father
legacy promoting religious tolerance throughout the colony despite the fact
that the colony was officially Catholic. Though the 2nd Baron did
not visit the colony he governed through deputies and eventually appointed his
younger brother Leonard Calvert as the Governor of the Province of Maryland
(1635-1647).[4]
In 1649 the assembly of the Maryland colony passed the
Maryland Tolerance Act, which mandated religious tolerance for Trinitarian
Christians only, creating the first legal limitations on hate speech in the
world. But sadly, after only five years after this Act was passed, the
Virginian William Claiborne and Puritan leader Richard Bennett repealed it.
These men had taken control of the colony by force and produced a new Act that
forbade Catholics from openly practicing their religion. [5]
This new Act would not be repealed until the American Revolution. For nearly a
year (Dec.1776-Feb.1777) Baltimore was actually the capital of the United
States. Also the city of Baltimore was part of Baltimore County until 1851 when
it was made and independent city. During the War of 1812 the city was the site
of the Battle of Baltimore, which followed with a rapid growth in population.[6]
The city was a major manufacturing and shipping center due to the National Road
and the B&O Railroad. Despite being a slave state that greatly benefited
from tobacco and slave trade, having much support for succession during the
American Civil War, (even in Baltimore) Maryland remained a part of the Union.[7]
Finishing out the nineteenth century, Baltimore experienced
the Panic of 1873 that occurred as a result of the B&O Railroad Company attempting
to lower the workers’ wages. This Panic lead to the Great Railroad Strike of
1877, many deaths, and the burning of properties of the B&O railroad.[8]
Starting the twentieth century, on February seventh of 1904, the Great
Baltimore Fire devastated Baltimore leaving more than seventy blocks of
downtown burned to the ground, estimating at about $150 million of damage in
1904. This fire greatly impacted Baltimore by giving it new improvements as it
rebuilt itself and led to fixed boundaries for the city.[9]
From 1950 to 1970 Baltimore’s black population grew from 23.8% to 46.4%.[10]
This was greatly impacted by the Baltimore riot of 1968 and the events leading
up to it. This riot followed the assassination of Martin Luther King, Jr. and
cost the city an estimated ten million dollars during this time. The effects of
this riot can be seen throughout stretches of Baltimore’s streets that still
remain barren.[11] Then from
the 1970s to the end of the century there was an effort to redevelop the
downtown area known as the Inner Harbor. These renovations lead to the
Baltimore Convention Center, Harborplace, The National Aquarium, Camden Yards,
and many other buildings.
As of 2012 the demographics of Baltimore consist of 60.9%
Black, 28.9% White, 5.1% Hispanic, and 5% Asian/other. This means that from
1970 until modern day the black population of Baltimore has grown by 14.5%.
Baltimore city consists of primarily struggling black households (about 24%), metro
multiethnic diversity (about 21%), surviving urban diverse (about 9%),
struggling urban diverse (about 7%), rising multiethnic urbanites (about 4%),
working urban families (about 3%), and educated new starters (about 3%). Nearly
50% of Baltimore’s population is made up of struggling blacks and metro
multiethnic diversity. [12]
There are many key marks that make up the identity of the struggling
black population. Almost half of these adults are without high school diplomas,
and the median household income is far below the national average. This group
is marked by a strong faith involvement and belief in God that are well above
national average. These groups’ primary concerns are Racial/Ethnic Prejudice,
Affordable Housing (number one), Neighborhood gangs/crime/safety, Abusive
relationships, and Alcohol/Drug Abuse.
The Metro Multi-Ethnic Diverse households have a high number of
single-parent households with five or more persons. The Median household income
is only slightly under the national average. Faith is far above the average in
for this lifestyle group. The concerns of this group include those of the struggling
black group but place Racial/Ethnic Prejudice as number one. This group prefers
to be left to their own to having a strong leader.[13]
Thus, overall 50% of the population of Baltimore is made up of those who are
not white and lower in income.
A key concept that is necessary to plant a church in the
urban context of Baltimore is that of raising up indigenous leaders. Noting the
importance of this concept to church planting Tim Keller, lead planter and
senior pastor of Redeemer Presbyterian Church in New York City, says, “We find
leadership development. In each place Paul visited he chose elders, a plurality
of leaders out of the converts”[14]
As one does a simple cursory reading of the book of Acts, one will find that
this method is exactly how the Apostle Paul operated. When the Apostle Paul
went into a new area, his primary method of putting leaders in place was not
implanting them from another congregation but was the raising up of indigenous
leaders from the new context.[15]
Previous to Paul raising up leaders within the community he had to “make
disciples.” This making of disciples must first occur by a sharing of the
Gospel to the unbelievers. Paul shared the Gospel to each context in a
different way. For instance, when Paul shared with the Jews he reasoned from
the Old Testament scriptures seen in Acts 13:16-41. But, when Paul addressed
the Areopagus he begins by addressing their idol “To the Unknown God.”[16]
The Apostle Paul uses each of these different people’s cultures as an avenue to
“preach Jesus and the resurrection.”[17]
Paul does not change the message of the Gospel but changes the method by which
he communicates this message. Paul uses cultural imagery and vernacular so that
each person would clearly understand the message of the Gospel. This is what many call contextualization.
As the gospel is contextualized and people from different
cultures become new believers, the lead church planter, who is often like Paul
an outsider to the culture, must continue to contextualize the Gospel in
discipling these new Christians. Culturally contextualized counseling is
critical for raising up mature indigenous leaders. The use of the word
counseling here is simply an intensely personal view of discipleship. It has
been the testimony of scripture and the experience of most people that everyone
is broken and carries personal baggage. This personal baggage includes
misconceptions, sins, and experiences that every person has from living life
without fellowship with God. But, there are also cultural barriers that hinder people
from understanding the personal baggage that people from other contexts carry.
Take for instance Person A. Person A has lived in a rural setting all of his life.
He has worked hard all of his life on a farm. Everything that he owns he earned
by the work of his hands and this in turn makes Person A more inclined to judge
Person B. See, Person B grew up in a rich suburb. Person B has had maids who have
cleaned up after him and tutors who have helped him with school. Thus Person A might
view Person B as stuck up and lazy. These two types of people have a hard time
relating because of the cultural barriers that exist. Similar cultural barriers
exist when you have a suburban raised church planter who goes into an urban
area. Unless these suburban church planters truly commit to understanding the
culture around them, they will be unable to help their urban converts deal with
their personal baggage and mature enough to be leaders in the new church. [18]
The way this contextual
counseling works is through the lead planter who understands the culture and
meets with an indigenous new believer to help him grow in Christian maturity. A primary method of Christian maturity
is to “be transformed by the renewal of your mind.”[19]
The lead planter, after getting to know this new believer, hearing his whole
story, and knowing how it fits into the cultural context, speaks specific Gospel
truth to combat the lies that keep him from maturing. Though this speaking of
truth to renew ones mind is done in a contextual way, it is actually a changing
of the new believer’s false cultural patterns of thinking. Commenting on the
verse mentioned above Pastor John Stott says, “And now Paul issues the same
summons to the people of God not to be conformed to the prevailing culture, but
rather to be transformed.”[20]
Thus, before the lead planter transforms culturally based lies, he must be able
to understand, identify, and speak to those lies with truth in a way that is
understanding to the new convert. This is part of how the lead planter counsels the indigenous
Christian into maturity.[21]
Thus, this contextual counseling is necessary to grow mature
urban indigenous Christians in the city of Baltimore. Scripture says this
counseling is “destroying arguments and every lofty opinion raised against the
knowledge of God, take every thought captive to obey Christ.”[22]
As the lead planter understands what truths combat the cultural lies that these
urban Christians believe, he will help them cast down these thoughts that keep
them from loving God. There are specific truths in the bible for every lie.
Many of these lies are wide spread throughout the culture, such as “moral
relativism,” which is the idea that there is no true right or wrong but that
every individual is to decide for himself.[23]
But some lies are personal and individual based, such as the belief that if one
simply goes to church then he will be set free from sin. While the latter may
seem just as wide spread as the former, the difference is in the personal
nature of the lie lived out. While moral relativism is a massive concept that
can take many different forms, going to church to rid one of sin can only be
seen in a few different forms. These cultural and personal lies do not exist
simply as concepts but are very much present in the urban context.
Since a foundation for contextual counseling has been laid
out, it can be specifically applied to the context of Baltimore. As stated
previously, Baltimore is made up of 60.9% black people and more specifically it
contains 24% of struggling black people. This then shall be the focus group in the
implementation of contextualized counseling. Before this counseling can begin
one must have a historical and cultural understanding of the black population
within Baltimore. Some key historical facts and events that are mentioned above
have greatly impacted this group of people. The historic fact that Maryland was
originally a slave state most definitely impacts this group. Though it cannot
be concluded 100% that all of the residences have ancestors who were slaves, it
can be seen through other events that this deeply impacted the people. The
event in reference is the Baltimore riots of 1968 following the death of Marin
Luther King Jr. This event occurred only forty-seven years ago but still
manifests its affects on the city and the hearts of the black population. This
manifestation is seen in the description of the groups mentioned above, namely
that 50% of the population’s primary concern was with racial/ethnic prejudice.
One can imagine, due to the horrific injustices that were experienced by their
ancestors, that the percentage might even be higher. These historical facts and the fact that 50% of the group’s
primary concern is with racial/ethnic prejudice shows that the this is one of
those cultural ideas that greatly impacts Baltimore’s black population.
Some might ask, how can one utilize these facts when
implementing this contextualized counseling? Or does racial history truly still
impact Baltimore’s black population even after forty-seven years?[24]
When speaking concerning counseling to the urban black population one author
rightly recognizes the prejudices that still exist when a white man attempts to
counsel a black person. He says, “It will be especially important for the
nonblack counselor to know this history and establish credibility with [his or]
her counselee. A white counselor, after all, represents the oppressors and
there may be manifestations of resentment with which to deal with.”[25]
It is then important that the lead planter who is counseling a black new
believer be clear and upfront when dealing with the issue of racial prejudice. This
possibility of resentment mentioned above is one of the mental strong holds
that keep these new believers from growing in Christian maturity. If a white lead
planter is able to build credibility with this black new convert and exhibit
the sacrificial love of Christ to them then he might be able to more effectively
destroy this false belief that all white people are oppressors than a black
counselor would. This is done simply based off of the fact that by his care and
sacrifice he is showing that this belief is actually a lie.
So while the love and example of the white counselor begins
to combat the lies and hurts experienced by the black new Christians, there is
always a need to not minimize or generalize their experience. Making this point
one author says, “The counselor should be very careful about making generalizations
because of the significant sub-cultural issues that lie within any given ethnic
group.”[26]
While all that was mentioned above is true concerning the impact of the past
racial injustices, the counselor must be careful to recognize that every individual
is different. To generalize an individual’s experience is a failure to listen
to that individual’s life story. Though one might understand the principles
that influence a person’s behavior one might not know the direct personal
experience that has shaped that behavior. For instance, if a counselor observed
anger from a black man towards white men in their counseling session and simply
addressed the problem by telling the counselee that this problem stemmed from
historical racial oppression, then the counselor might have missed some
specific sins committed against the counselee. To leap from one’s actions to
general principles is a grave failure to love and listen to one’s personal
experience. This black man might have actually experienced racial slurs being
hurled at him from several white men.
To then address these cultural lies one must first know the
cultural lies. Then he can listen to see if the counselee has personally
experienced actions that justify these lies. Then he can adequately address the
situation head on without generalizing. There are specific Gospel truths that
address the personal experience of those who have been hurt by racial slurs,
racial prejudices, and even racially motivated physical attacks. First, off the
lead planter must address the fact that the counselee has been genuinely sinned
against. This genuine sin must not be minimized by the counselor or the
counselee in any fashion. Minimizing sin is not truly seeing sin like it
actually is and in fact actually makes less of the death of Jesus. Secondly,
the counselee must personally recognize the death of Christ for his own sin.
Without a personalizing of the death of Jesus for his own sin the counselee
will be never be able to truly forgive those who have hurt him. When one personalizes
the death of Christ one should avoid only recognizing a list of sins as his
only failings. Going through Psalm 51 will help the counselee model true
repentance. In Psalm 51 King David, though he has sinned greatly in many
personal ways, never mentions these sins individually but recognizes from his
birth and at his core he is sinful and rebellious against God. This full
recognition left him solely dependent upon the mercy and grace of God. This
recognition of total dependence and forgiveness from God will allow the
counselee to forgive those who hurt him deeply due to the great forgiveness
that he has received from Christ.[27]
Thirdly, the counselee is to look to Jesus’ example of
suffering. Scripture in 1 Peter 2:23 says, “When he was reviled, he did not
revile in return; when he suffered, he did not threaten but continued
entrusting himself to him who judges justly.” Jesus suffered great sin against
himself but he fully trusted that it was God the Father who would judge justly.
God will ultimately punish those who have sinned against us, whether that is by
the death of Christ forgiving their sins or standing before God who will send
them to hell. Sin comes with a cost but God is the one who enacts judgment. The
counselor should be wise and take their time working through these truths on an
individual basis because not everyone changes at the same speed. But God will
heal the counselee’s wounds for 1 Peter 2:24 goes onto says, “He [Jesus]
himself bore our sins in his body on the tree, that we might die to sin and
live to righteousness. By his wounds you have been healed.” It is Jesus who is
the example and healer for the struggling black in Baltimore, MD.
As the City of Baltimore as been examined historically,
demographically, and practically one can see that the issue of race has been an
on going struggle for the black population in this area. A lead white planter
has hope that he can bridge the gap contextually to reach and disciple these new
black converts. As the lead planter understands the culture thoroughly he can
then speak the unchanged message of the Gospel to these people. The lead
planter must learn everything about the culture from anywhere he can get it.
This necessitates a great deal of humility to learn from these new converts and
a great deal of listening to learn how their cultural context and experiences
has hurt and lied to them. After the planter learns and listens, he is able to
speak into these new converts’ lies helping them to renew their mind, cast down
lies, and apply the necessary facet of the Gospel to their situation. Jesus is
the hope for Baltimore City. He can bring healing and hope where only racism
and hate are found. Over time, contextualized counseling when properly
implemented can bring these new black believers into Christian maturity so that
the planter can raise up indigenous leaders.
[1]John Thomas
Scharf, History of Baltimore City and
County, from the earliest period to the present day: including biographical
sketches of their representative men, (1881), pp. 32 Published by: L.H.
Everts, Google books: http://books.google.com/books?id=6tF4AAAAMAAJ,
(Access date, April 6, 2013)
[2]Luca
Codignola, The Coldest Harbour of the
Land: Simon Stock and Lord Baltimore's Colony in Newfoundland, 1621–1649,
Translated by Anita Weston. (Kingston, Ontario: McGill-Queen's University
Press, 1988), pg.12.
[3]John D.
Krugler English and Catholic: the Lords
Baltimore in the Seventeenth Century, (Baltimore: Johns Hopkins University
Press, 2004). pg. 33-4
[4]William Hand
Browne, George Calvert and Cecilius
Calvert: Barons Baltimore of Baltimore, (New York: Dodd, Mead, and Company,
1890), pg. 31.
[5]Robert J.
Brugger Maryland: A Middle Temperament.
(Baltimore, Maryland: Johns Hopkins University Press, 1988), pg. 21.
[6]Walter R. Borneman 1812:
The War That Forged a Nation. (New York: Harper Perennial, 2004) pg. 121.
[7]Ralph Clayton (7/12/2000). A bitter Inner Harbor legacy: the slave trade, The Baltimore Sun.
Retrieved 4/7/2013.
[8]Scharf, History of Baltimore City and County. pg.
733-42.
[9]A Howling Inferno: The
Great Baltimore Fire, Virtually
Live@Hopkins (Johns Hopkins University, January 12, 2004), Retrieved April 7, 2013.
[10]John R. Short, Alabaster
cities: urban U.S. since 1950, (Syracuse University Press, 2006) pg.142.
[11]"Baltimore '68 Events
Timeline". Baltimore
68: riots and Rebirth. University of Baltimore Archives. Retrieved April 7, 2013
[12] Based off
of a Percept Group report: http://www.ministryarea.com/Reports/ReportViewer.aspx?id=0721a27a-317c-4de8-b371-e1c5d7ace9c7
[13] A Reference to percept information sources
and systems: Source Book, (Percept Group Inc., U.S.A., 2007) pg. 93, 102-3.
[14]Timothy Keller. Center Church: Doing Balanced,
Gospel-Centered Ministry in Your City. (Grand Rapids: Zondervan, 2012), pg. 365.
[15]There are a
few example of those Paul brought into a context from the outside namely
Timothy and Titus. But the overall procedure for Paul seen in the book of Acts
was a raising up elders from their context.
[16] Acts 17:23 The
Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles,
a division of Good News Publishers.
[17]Acts 17:18,
ESV.
[18] Harvie M.
Conn, Manuel Ortiz, Urban Ministry,
(InterVarsity Press, Downers Grove, 2001), pg. 352.
[19] Romans 12:2,
ESV.
[20]John R. W.
Stott, The Message of Romans, (InterVarsity
Press, Langham Place, 1994), pp. 323.
[21]The
necessity for this maturity in Christian leaders is seen in the books of 1
Timothy and Titus. There are two lists of character qualifications from
Pastors.
[22]2
Corinthians 10:5, ESV.
[23]James W.
Sire, The Universe Next Door: A Basic
Worldview Catalog Fourth Edition, (InterVarsity Press, Downers Grove,
2004), 226.
[24] Rodney M.
Woo, The Color of Church: A Biblical And
Practical Paradigm for Multiracial Churches, (B&H Academic, Nashville,
2009), pg. 79. Shows how this divide still exists thoroughly ingrained into
many aspects of the American Society.
[25]Craig W.
Ellison, Edwards S. Maynard, Healing for
the City: Counseling in the Urban Setting, (Zondervan Publishing House,
Grand Rapids, 1992), 70.
[26]Ibid., 71.
[27]Mike
Wilkerson, Redemption: Freed by Jesus
from the Idols we Worship and the Wounds we carry, (Crossway, Wheaton,
2011), pp. 82-85.
