Unbelievably, our legislature and governor have now provided “immunity” for IVF clinics. On March 6th, 2024, they passed a new IVF law which provides “civil and criminal immunity for death or damage to an embryo to any individual or entity when providing or receiving services related to in vitro fertilization.” All truly pro-life Alabamians agree that human life begins at conception/fertilization. This means intentionally destroying embryos conceived through in vitro fertilization is murdering babies. To grant IVF clinics immunity to do this is to give them the license to kill. 

What does “going to church” have to do with what happens to embryos in IVF clinics? If we understand the God of the Bible, we will grasp how the two are vitally connected.
God commands that we assemble to exalt His name in song, prayer, offering, the Word, and the Lord’s Supper. But God rebukes His people when they fastidiously perform acts of worship while neglecting to do anything about the oppression happening all around them.
In Amos 5:21-24, God says:
I hate, I despise your feasts, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the peace offerings of your fattened animals, I will not look upon them. Take away from me the noise of your songs; to the melody of your harps I will not listen. But let justice roll down like waters, and righteousness like an ever-flowing stream.
The Lord is not pleased with our assemblies when we ignore the cries of the oppressed. The evidence of true worship is the pursuit of justice for the weak. 
Author Erwin Lutzer tells of a man who lived in Nazi Germany. This man said: 
I lived in Germany during the Nazi Holocaust. I considered myself a Christian. We heard stories of what was happening to the Jews, but we tried to distance ourselves from it, because what could anyone do to stop it?
A railroad track ran behind our small church, and each Sunday morning we could hear the whistle in the distance and then the wheels coming over the tracks. We became disturbed when we heard the cries coming from the train as it passed by. We realized that it was carrying Jews like cattle in cars! Week after week the whistle would blow. We dreaded to hear the sound of those wheels because we knew that we would hear the cries of Jews en route to a death camp. Their screams tormented us.
We knew the time the train was coming, and when we heard the whistle blow we began singing hymns. By the time the train came past our church, we were singing at the top of our voices. If we heard the screams, we sang more loudly and soon we heard them no more. Years have passed…  But I still hear that train whistle in my sleep. God forgive me; forgive all of us who called ourselves Christians yet did nothing to intervene.
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When we read and interpret the Bible, we should seek to do so in a manner that if we were to have a conversation with God, God would have no corrections for us. This means our interpretation should defer to what God intended in a passage, and also how God chose to communicate that passage, through a historical writer. 

When we read our Bible, individually or corporately, we have the opportunity to hear, interpret and apply God’s word.
Hearing comes first, then our minds begin to comprehend, and make assessments of what we are hearing and how it impacts us. When we hear something, we begin to make sense of the sounds (or words) we hear. Once a determination is made, we begin to act in accordance with our assessment of what we’ve heard. It is only after we’ve heard something that we can assess it, and it is only after we’ve assessed something that we can act in response.
If you are driving a car and you hear what sounds like sirens, you may begin to check your various windows and mirrors. You may roll down your window to see if you can further hear which direction the sirens come from. You may slow down or pull over. You may speed up and move to the side. You only can do these actions, after you’ve made an assessment regarding the sound of the sirens.
When reading the Bible, most of us don’t think we are making any interpretations. Yet, when we open the Word and begin to hear we cannot help but begin to make an assessment. We compare what we hear with what we know. In our minds we begin to “play” with the ideas, concepts, and messages we’ve heard. As we are moved by conviction of what we’ve heard we begin to take action. It is in the realm of assessing what we’ve heard, and then applying what we’ve heard to our actions that interpretations take shape.
When we hear something and do nothing, we’ve determined that nothing other than the status quo should be done. Our interpretation of something we’ve heard, which inspires us to do nothing must mean our interpretation made no impression for our immediate life. Sometimes we hear something, and it takes many thoughts, many conversations, many relationships, many days and nights to arrive at an actionable conclusion. Sometimes we hear something (like a siren) and immediately begin to apply what we’ve heard (like moving out of the ambulance or firetruck’s way). Regardless of the speed of application, as soon as we hear something we begin interpreting it. 
It is frequently asked “is there a right way to interpret the Bible?” Often this question arises when people of two persuasions come to a particular impasse. Which way is right when one person interprets X and the other person interprets Y? How can a right interpretation be formed between multiple mutually exclusive interpretations?
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The ideology of Wokeness, built upon the foundation of Black Liberation Theology and Critical Theory, should be rejected in the church today. Though we should rejoice in ethnic diversity in the church as a beautiful overflow of the gospel which will be present throughout eternity, the means by which that diversity comes about in our local congregations must be thoroughly Biblical, gospel-centered, and Holy Spirit-appointed to stand the test of time.

It was the year 2014 and my wife and I were heavily involved in a church in Indiana that was striving to be multi-ethnic. We eventually decided to move to a different church primarily due to an unhealthy and unbiblical emphasis on racial diversity in the hiring and volunteer selection process of the church.
I noticed this firsthand during my time as a member of the musical worship team. I remember feeling comfortable and encouraged early on to see such a broad spectrum of diversity among the musicians. Our leader was a Latin-American keyboard player, I’m a mix of African- and Irish-American, we had Latin-American bass players and drummers, and African-American as well as European-American vocalists. Surely this was a picture of Revelation’s great multitude from every tribe, tongue, people and nation beginning to develop on earth! I was so glad to be a part of the Lord’s work, until I began to realize that this diversity also came at a significant cost and was strategically manufactured by the leaders of the church. The more I was involved in the ministry, the clearer it became to me that I was merely a tall, multiethnic prop to present a diverse appearance to a crowd. This became painfully clear as I heard the worship leader decide to not allow another white guy into the band because we had enough of them on stage. No, according to him, we needed to keep an eye out for a talented Asian to join us. Wasn’t this favoritism?
Not only were individuals not being invited to join the worship team based on skin color, but the people who were on the team were held to very low standards of accountability and discipleship, yet were still allowed to continue their involvement. To press for greater accountability would risk losing what seemed to be most important: the diverse makeup of the team. I did not understand the terminology or concepts back then, but as I reflect on my experiences now, I was involved in a church hyper focused on being perceived as multiethnic and diverse by the culture.
The main point of this article is that the church should reject the ideology of wokeness. Although ethnic diversity in the local church is a wonderful thing, pastors and Christians must consider biblically the means by which that diversity comes about. In this article, I will look at some of the underlying concepts behind “wokeness” in order to see its foundations. I will then look at God’s Word in order to see clearly how He views ethnic diversity. Finally, I will offer some closing thoughts and practical applications for how true churches should graciously, yet firmly resist this ever-increasing trend of wokeism in broader evangelicalism today.
The Foundations of Wokeness
As it is commonly understood and used today, to be “woke” is to be “aware of” or “awakened to” social injustices against a particular group of people.[1] In his book “Woke Church,” Pastor Eric Mason describes his understanding of wokeness as it pertains to racial issues in the church. Mason writes,
My desire in this book is to encourage the church to utilize the mind of Christ and to be fully awake to the issues of race and injustice in this country. Pan-Africanists and Black Nationalists use the term “woke” to refer to no longer being naïve nor in mental slavery. We have borrowed the term and redeemed it to be used in the context of being awakened from deadened, sinful thinking. In fact, every believer has been awakened from sins effects and Satan’s deception (Eph. 5:14). Thus, the believer is able to be aware of sin and challenge it wherever it is.[2]
According to Mason, wokeness urgently presses all people to awake from their slumber and to resolve the lingering effects of slavery and oppression still plaguing America. Thabiti Anyabwile passionately supports the concept of the “woke church” when he argues that within the local church context, “we have to teach people how to be their ethnic selves in a way that’s consistent with the Bible and how to live fruitfully in contexts that don’t affirm their ethnic selves. Hence, we need a ‘woke church.’”
Samuel Sey makes a convincing observation that the concept of wokeness in our day significantly overlaps with the tradition of Black Liberation Theology “developed by James Cone in the 1960’s during the Black Power movement as a reaction to evangelical apathy on racial injustice.” He continues,
Black Liberation Theology is Martin Luther King Jr.’s social gospel and Malcolm X’s Black Nationalism in one. Black Liberation Theology exchanges the power of God for Black power. It exchanges the supremacy of Christ for Black supremacy. Black Liberation Theology is built on a foundation of bitterness and victimhood, with social justice as its chief cornerstone.
While Mason claims to have “redeemed” the concept of wokeness for the purposes of the church, we must recognize that it is neither legitimate nor helpful for Christianity to build upon such a shaky foundation. Although distinctions exist between Black Liberation Theology and woke Christianity, vast similarities unify the two theologies into one dangerous threat to the church.
Wokeism is also strongly informed by other philosophical ideas such as Critical Theory which undergirds most contemporary “social justice” movements.[3] This ideology essentially categorizes people into either oppressive or oppressed groups that are unified around various identity traits such as class, economic status, ethnicity, or sex. Critical Theory and Wokeism work hand in hand, for the first promulgates a narrative of oppression and the second demands a reckoning.
As it relates to local congregations, a woke church is a multi-ethnic congregation that strives to fight against racism and injustice by becoming heavily involved in social justice activism in its community. In the particular realm of worship ministry I was in, this meant giving skin color a much greater weight than either musical ability or character. The Woke Church Christianizes an otherwise secular way of thinking which has Black Liberation Theology and Critical Theory loaded into it. But what does the Word of God have to say?
Scripture and Wokeness
As we turn our attention toward scripture, we find that in the beginning, God created one man from the dust of the ground (Gen. 1:26–28). From the rib of this man Adam, God fashioned for him a helpmeet, Eve (Gen. 2:18–24), and every human being since has come from these two people. Genesis 10–11 is where we see the first references to various ethnicities, clans, nations and languages being established and developed in the world after Babel. God disperses and separates various peoples by language and geographic location. It is in these foundational passages where we are introduced to the concept of ethnicity, or what many in our day (erroneously) refer to as “race.” Immediately following Genesis 11, we are introduced to Abram in chapter 12 whom God, by his sovereign decree, separates for himself to become a new people who would be a great nation and a blessing to the other nations (Gen. 12:2–3).
Throughout the rest of the Old Testament, there is a God-ordained distinction and separation made between Israel, God’s covenant people, and the Gentiles, those outside of covenant with God. Though the sinful blood of Adam still ran through Israel, God, by way of covenant, set apart for himself a people who were to be a holy nation and royal priesthood who follow His commands and adhere to His law in the midst of the watching world (Lev. 20:26; Deut. 7:6; 1 Chr. 17:21). It is important for us to note that throughout the Old Testament, Gentiles could indeed become a part of Israel, and thus be woven into the fabric of God’s covenant people, regardless of their ethnic background. We see examples of this throughout the Old Testament as early as the Passover (Exod. 12:38) and in the case of Rahab’s family (Josh. 6:25). To be an Israelite was to be a part of the Old Covenant community of God’s people.
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