Reading the Bible in Color

In Bishop T.D. Jakes' panel discussion with Christine Caine, Judah Smith, Carl Lentz, Dr. Caroline Leaf, and Ron Carpenter that I shared last week, Bishop Jakes recommended the following book:
Is Christianity the White Man's Religion by Antipas L. Harris. I was so intrigued that I ordered it last week and read it.

I highly recommend this book, as it gives an in-depth, Biblical and historical exploration of how the myth of Christianity being the white man's religion came about—and how centuries of this impacts us today. 

But what stood out to me was Part II, titled "Have we been taught to misread the Bible?". This section, and specifically Chapter 6: "The Color of the Bible" specifically reminded me of the chapter on race and ethnicity in the Bible in Misreading Scriptures with Western Eyes, which I discussed here. In fact... as I re-read this chapter in order to review it on this blog, I just realized that Harris quotes Randolph and O'Brien on this very topic!

Harris points out on page 82 that "... very few people in the Bible had white skin. In fact, most of the central figures in the Bible were people of color and were born in difficult circumstances, including many of the biblical patriarchs and prophets stretching from Abraham to David and, yes, Jesus.... Additionally, most of the authors of the books of the Bible were people of color. In the New Testament, the author of the Gospel of Mark was a Jew from Cyrene, which is located in the modern northeast region of Libya. Most scholars believe that the book of Mark was the first of the Gospel writings, and that the Gospels of Matthew and Luke use Mark as a guide for their outline. This would mean that the author of the first synoptic Gospel was an African Jew" (pages 82 and 83). He goes on to point out, that Apollos, was an Egyptian Jew from Alexandria, and he is believed by some to be the author of Hebrews.

Ultimately, "the Bible features members from a kaleidoscope of ethnicities. From Israelites to Kushites, Egyptians to Babylonians, Romans to Jews, and North Africans to Greeks, the Bible contains rich ethnic threads with accompanying ideological influences" (pages 83-84).

However, it's so easy to miss this as a modern Western reader, partially because some of the clues given don't translate to us (for instance, in the sentence above, a reader might have to look up Kush to know that it was in Africa. The other part (and a big part) is the history of how Christianity became Eurocentric, which Harris describes clearly in pages 85-94. "From Genesis to Revelation, the majority of the Bible in the Bible are from an Afro-Asiatic context with a range of brown skin, thick and thin lips, broad and slender noses, tall and fat structures, and so on. There are indeed people of a European descent in the New Testament, but they have a much less prominent presence than Hollywood would have us believe" (page 97).

I highly recommend Is Christianity the White Man's Religion? because I think it asks a lot of important questions and is a biblically-based exploration of what the modern, Western Church has missed. It's given me so much to think, pray over, and consider as I continue to study God's Word and live for Him. 

In this review, I'm only focusing on one small part because it connects with the topic of both modern-day and ancient Israel, mainly that I encourage every Christian to slow down as they are reading a story or text in the Bible and instead of reading "Apollos from Alexandria" or "the Ethiopian Eunuch" and moving on quickly to the action, to reading the Bible in color.

I'm convinced this will add so much more context and understanding to our comprehension and exposition of the Scripture. Harris is as well, as he calls for more theologians of color (and women), for he states, "We must not continue to trick ourselves into thinking that people's experiences are not important when interpreting Scripture. Of course, we must be faithful to the text, but human experience is as a significant part of interpreting the Word of God in Scripture" (page 73). This is because we all read through the lenses of our own experiences. For instance, as a woman, I might have more questions about stories of women and mentions of women that men might have, an immigrant living in foreign country would read passages about foreigners differently, a single will read differently than a married person or a widow, a child might have a different view than an adult, etc. "Indeed, life experiences inform the questions we bring to the biblical text. Scripture invites all of God's children to the theological task of connecting the narrative of the biblical text with the reader's lived experience" (page 77).

I also wanted to take this time to highlight a friend of mine who is doing this beautifully. Her name is Jennifer Lucy Tyler, and she is passionate about theology and Bible literacy (as well as an author, entrepreneur, and the founder of Soul Circles). I first met her years ago, and in addition to loving her as my sister and friend, have great respect for her walk with God and her calling. She is a leading voice in our generation as a woman who loves the Word, and I hope you check her site out! Click here or on the photo below to learn more about her ministry!

I'm going to end this post with questions to consider, and would love to know what you think in the comments below: Do you read the Bible in color? If you do, how has that impacted your reading of it? How has your life experiences inform how you read it?