Evangelizing The Hip Hop Community Of Los Angeles

Fuller Theological Seminary

STRATEGIES FOR THE AFRICAN AMERICAN CHURCH IN EVANGELIZING THE HIP HOP COMMUNITY IN LOS ANGELES

A Paper Presented in Partial Fulfillment of the Requirements for the Course ST 511 Orientation to Theological Studies

by Jack Hakimian November 2005

INTRODUCTION

I was counseling a married couple who had just gotten married two months previous. Only two months into their marriage and they declared, “They hated each other!” It seemed like no matter how carefully I instructed them their minds were made. They were looking for a way to dismantle the union. They were looking for the one flesh relationship to be split apart. In similar ways the African American Church and the Hip Hop Culture are severing their ties.1 The Hip Hop Culture and its false prophetic rappers are advocating lifestyles that are clearly anti-biblical. Such practices include: sexual promiscuity, drug abuse, violence, and misogyny. While the African American church continues to distance itself from Hip Hop culture by having a strong emphasis on traditional gospel music, formal dress, and race relations. The African American Church has not equipped itself to engage this subculture that has shaped the minds of African American youth born between 1965 and 1985.2 To verify the negative social and spiritual condition of Hip Hop culture all one has to do is turn on Black Entrainment Television (BET) to hear and see rap videos, interviews and contemporary black comedians like Dave Chappel.3 However, apostolic (missions) minded pastors, youth pastors and Christians are deeply concerned about this unreached people group.4 They are praying, planning and attempting to launch an Acts church movement. They are asking the question “What will

1

Charles Howard, “Hip Hop and the Black Church: In Search for Mutual Embracing,” Boston Theological Institute Volume XXXI (2001): 2-3. 2 Kitwana Bakari, The Hip Hop Generation, Young Blacks and The Crisis in African American Culture (New York, NY: Basic Civitas Books, 2002), xiii. 3 Chappelle Show Comedy Central, “Homepage,” 1995-2005 < http://www.comedycentral.com/shows/chappelles _show/index.jhtml > (28 November 2005). 4 George G Hunter, Church for the Unchurched (Nashville, TN: Abingdon Press, 1996), 58.

be the most beneficial, practical and non-syncretistic method or methods of reaching this culture in America?” 5 So, my question more specifically in this paper is, “How can the African American Church effectively evangelize the secular Hip Hop community in Los Angeles”? I believe this can best be done by the local churches putting together adult and youth teams that will birth culturally contextualized Hip Hop churches (fellowships) within their traditional church model and in areas where there is no strong church community through out Los Angeles.

Preliminary Questions

Before I get into methodology let me first clarify three preliminary issues. First of all, why am I addressing the African American Church of Los Angeles? Partly because the Hip Hop culture was birthed and is still dominated by African American teens. Yes there is a strong Latin influence, but for the most part it is an African American dominated phenomena. 6 Secondly, I want to define the term Hip Hop culture for the sake of clarity. Many think Hip Hop culture is a fad, a teeny bopper pastime or simply “rap” music. Rather rap music is one expression or element of Hip Hop culture. In fact the main artistic

5

Rhoda Tse, “'Youth Explosion' Engages Hip-Hop Generation in Church,” The Christian Post On The Web 27 November 2005, < http://www.christianpost.com/article/ministries/1613/section /youth.explosion. engages.hip-hop.generation.in.church.through.culture/1.htm > (29 November 2005). 6 Kitwana Bakari, The Hip Hop Generation, Young Blacks and The Crisis in African American Culture (New York, NY: Basic Civitas Books, 2002), xiii.

expressions of Hip Hop are MCing (rapping), B-Boying (breakdancing), DJing (mixing and scratching records) and Writing (Aerosol Art). 7 Hip Hop as a culture has multiple artistic expressions. Many thought since the late 80’s with the popularity of breakdancing that Hip Hop would dissolve like the disco scene. In reality we have come to observe that the cultural phenomenon is here to stay and has been engrained into mainstream society. In fact most consumers of rap music are young white teens who help perpetuate the culture and push it’s ideologies into the mainstream. 8 Many white teens are being shaped psychologically by Hip Hop culture and rap stars. Ambassador a graduate from Dallas Theological Seminary and member of the Christian Hip Hop group Crossmovement writes: “We testify to the challenges of being both a part of the church, and a part of the hiphop community. We have experienced firsthand the resistance and even hostility of our family in Christ, and know that many Christians have historically maintained a hope that hip-hoppers would grow up and shed the "childishness" of hip-hop culture. What they did not understand was that contrary to their thinking, hip-hop is not a culture to necessarily grow out of, but rather, can be a culture that one can develop and mature within.” 9 As a culture that is here to stay Hip Hop has numerous political, religious, and social views. Most views though tend to be anti-Christian. The legacy of poverty, crime and racism has caused this culture to develop anti-government, republican and organized religion rhetoric. They feel these institutions propagate their enslavement to the ghetto. This is how gangsta rap is believed that have been birthed in South Central Los Angeles.

7

B-Boys.com “Unofficial Hip Hop Timeline,” 1998-2002, < http://www.b-boys.com/hiphoptimeline.html> (29 November 2005). 8 W illiam J. Brown and Benson P. Fraser, “Hip-Hop Kingdom Come,” Christianity Today on the W eb, January 8 2001, < http://www.christianitytoday.com/ct/2001/001/4.48.html > (28 November 2005). 9 Ambassador “Our Rationale,” < http://www.crossmovement.org/articles_view.asp?articleid= 14621&columnid=2148 > (28 November 2005)

It was a by-product of deindustrialization and job loss for the blue collar minority. Many turned to alcohol, drugs and debauchery as a means of escape. 10 Another factor for these poor conditions in urban cities like Los Angeles was closely related to the upward mobility of middle class African Americans. Soon as they became financially established they exited their black urban neighborhoods to suburban white neighborhoods. They were in the truest sense, “Keeping up with the Jones”. That left the churches and communities without any resources (i.e. money, leadership, education, businesses, role models, etc). 11 In fact Princeton Professor, Theologian, and Activist Cornell West writes in his book Restoring Hope: “Inside blacks folks souls there is this tension because the voices from the larger society are still heard. And the voices from behind the veil-of Mom, Dad, uncles, deaconess, cousins, Little League coaches, and dance teaches, and so forth – those voices are still there. But they’re in tension because they’re often in stark contrast. And is it the case that with the weakening of black institutions, the weakening of black families, the weakening of black civic infrastructure, the weakening of black churches, the crisis in black spirituality becomes more manifest?” 12

This leads me to my third preliminary issue. What do we mean by evangelizing Hip Hop culture? From a Biblical perspective I refer to this word “evangelizing” as discipleship. It’s not until Hip Hoppas come into faith in Jesus Christ and find themselves in the life of the church involved in worship, gift oriented ministry and evangelism have we attained God’s goals. Methods and approaches that don’t result in church participation close to spiritual leadership cannot truly say they have reached Hip Hop for Christ. In fact as Larry L. Rose & C Kirk Hadaway writes,

10

W illiam Eric Perkins, Droppin Science (Philadelphia: Temple University Press, 1996), 122-123. Michael Eric Dyson, Between God and Gangsta Rap: Bearing Witness to Black Culture (New York: Oxford University Press, 1996), XI. 12 Cornell W est, Restoring Hope (Boston Massachusetts: Beacon Press, 1997), 92. 11

“To effectively evangelize our nation’s cities demands an approach more comprehensive than a “big guns” strategy. Massive ground troops must be mobilized who will live and die in the urban trenches for the sake of the gospel.”13 What they mean is that we need more then hit run evangelism, but relational long term discipleship. When a rapper, dj, b-boy, or cultured hip hoppa finds transformation through Christ and His Church then they have the ability to grow, please God and be an impact in society long term. Insightfully the same authors Larry L. Rose & C Kirk Hadaway write in their book, The Urban Challenge, “The purpose of the church is to evangelize, teach, train, nurture, lordship, minister, to be on mission in the world, and to bear prophetic witness to gospel in all areas of life. How these functions are “contextualized,” however, is not constant. The purpose of the church must be translated into viable and vital expressions which are meaningful to the lives of urban people and consonant with the realities of their daily experience. In other words, a church in an urban context must, indeed, be an urban church-though there may be a wide variety of shape and styles within the urbanity.” 14

Effective Methods of Evangelizing the Hip Hop Culture in Los Angeles

This takes me to my main question. What would be the most effective method(s) for the African American Churches in evangelizing the Hip Hop culture in Los Angeles? Of course missionaries have been asking such questions for a long time and for the most part it has been answered repeatedly in scripture, missionary articles, and books. Surprisingly the church at large and more specifically the African American Church has not understood and applied successful missiological principles.

13

14

Larry L Rose & C Kirk Hadaway, The Urban Challenge (Nashville, TN: Broadman Press, 1982), 104.

Larry L Rose & C Kirk Hadaway, The Urban Challenge (Nashville, TN: Broadman Press, 1982), 121122.

It appears biblically, missiologicaly and historically that the most effective method in reaching people groups is by planting indigenous church movements. Within my research I could not find any other organization or methodology that has been more successful throughout Christian history. The Hip Hop culture itself spread as a grass roots movement through neighborhood parties, group dancing, rapping, graffiti art, and battling. Essentially it was (underground hip hop remains to be) a social movement that has responded to the neglect of its needs from the previous baby boomer generation. 15 Kids were looking for something to do as a group that was safer then drugs, gangs and prison in urban ghettos of New York. Consequently, only a social\spiritual society like the church can best counter the negative direction of this culture by introducing relationship with Christ and His Word. Even Paul the Apostle recognized the principle of contextualized church communities when he wrote to the 1 Corinthians 9:20-23: To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some. I do all this for the sake of the gospel that I may share in its blessings.

Also, Paul contended in the Jerusalem council that Gentiles be able to worship Jesus within the context of their culture without having to become Jewish. Acts 15:1-2 reads:

Some men came down from Judea to Antioch and were teaching the brothers: ‘Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.’ This brought Paul and Barnabas into sharp dispute and debate with them.

15

Dave'Davey D' Cook, “Davey D's Historical Version of Hip Hop Culture,” 1985, < http://www.hiphopnetwork.com/articles/general/daveydhhversion.asp > (28 November 2005).

In fact a contemporary example of the importance of contextualization is still found. For example in an article by Candace Rondeaux she writes about a young girl who felt displaced relationally with believers until she found a Hip Hop church: Crossover’s [hip hop church] relaxed atmosphere is a relief for Naoimy Cardona. Before she became a regular and started singing on the sanctuary stage, she was all about Wu-Tang Clan and whatever kind of hip-hop she could get her hands on. The rough lyrics were taking over her life. She wasn't as bad as some of her friends, but Cardona, 23, started to skip school. Her grades got worse.” It was like if you're into hip-hop, then you're not supposed to do well in school," she says. She turned to religion for direction. She got dressed up for services. She broke all her hip-hop CDs. But the church she first attended was too traditional. It was another year or two before word spread to her corner of Tampa about Crossover's hip-hop ministry.” It was like a godsend," Cardona says. "You don't have to worry about if you're wearing a hat that you have to take it off. If you wear jeans, no one's going to say you're inappropriate. Instead, you get to focus on why you really go to church and what you believe. 16 Part of the problem is that African American Churches and leaders have to overcome the idea that Hip Hop community is outside of redemption due to its pagan origins and sinful worldview. An example of this is G. Craige Lewis who advocates: Because of its origin and what Hip Hop originally represented in its earlier stages, we cannot embrace it as Christians. Their can be no Holy Hip Hoppers or no Christian Hip Hop because the culture cannot lend itself to the direction of the Holy Spirit. Yes, we do have very powerful Christian rap groups that preach the word of God through rap, but we must not get confused and call what they are doing Hip Hop. You have to understand that God does not embrace anything that has a corrupt origin. The very word "Hip-Hop" was used by Afrikka Bambatta, the pioneer of the culture and professed Zulu Nation god, to describe the parties that he was hosting in clubs across New York in the early 70's. Since then, he has developed a religion that rested upon the Hip Hop culture. The culture is not from God; therefore, it should not be used by the people of God to describe anything that is of God!17

16

Candace Rondeaux, “This Flock's Got Flava,” St. Petersburg Times on the Web, 13 June 2003, < http://www.sptimes.com/2003/06/13/Floridian/This_flock_s_got_flava.shtml > (28 November 2005). 17 G. Craige Lewis “The Arguments,” 28 April, 2005, < http://www.exministries.com/arguments.html > (28 November 2005).

Truly to think in such terms is Biblically incorrect. 18 Also, it misrepresents God’s grace and mandate to reach all pagan ethnicities in the world. Jesus commanded, “Therefore go and make disciples of all nations” (Matthew 28:19). The word nations in Greek is “ethnos (eth'-nos)” meaning ethnicities. Ethnicities is defined, “racial, national, or cultural group and observance of that group's customs, beliefs, and language.”19 But someone may ask, “If we plant these indigenous churches what will they look like”? Most likely a typical Hip Hop church will be filled with high energy hip hop praise music, lots of body movement, urban graffiti art on the walls with scriptural themes, rapping, and Hip Hop lingo. It appears that at Crossover Church in Tampa Florida they combine Hip Hop expression of worship with strong biblical theology and sacraments. Instead of a traditional pulpit they have an oversized spray paint can. Instead of technical seminary terms they use hip hop styles of communication. 2 0 Very much like the early apostle’s use of the Greek word “logos” in describing the Lord Jesus Christ to a Greek audience, so their can be a point of reference, so these Hip Hop churches will use contemporary Hip Hop terms to teach theology and practice.

If African American churches begin to plant churches in an effort to reach these people where do they begin? First of all they must study the mission field extensively and gain a broad knowledge of it. One of the most successful Hip Hop churches in the nation

18

Mark Van Houten, Profane Evangelism (Grand Rapids, Michigan: Zondervan Publishing House, 1989), 34. 19 The New Dictionary of Cultural Literacy, Third Edition, Answer.Org, 2002, < http://www.answers.com/ ethnicity&r=67 > (28 November 2005). 20 Candace Rondeaux, “This Flock's Got Flava,” St. Petersburg Times on the Web, 13 June 2003, < http://www.sptimes.com/2003/06/13/Floridian/This_flock_s_got_flava.shtml > (28 November 2005).

did exactly that.21 Secondly, we need to develop strong prayer ministries. We know that without prayer no power, direction and compassion for this dying culture.22 Thirdly we need to build solid multi-generational church planting teams that are trained and understand the stages of church growth.23 At first I did not think multigenerational Hip Hop churches were important or ideal. But, when I heard Assistant Dean for African American Church Studies at Fuller Seminary, Dr. Watkins say in a lecture recently, “Hip Hop generation needs the interaction with and wisdom of the elderly”, I was greatly challenged to reevaluate my point.24 I did some thinking about my present youth pastoral ministry, the dynamic with the adults and the needs of young people. As a result I believe “multi-generational church” is vital for health. Fourthly, we need to determine essential inreach and outreach ministries. Such as a Hip Hop style worship service and home bible studies. In fact the home bible studies are critical for this culture due to their post modern worldview. The modernist fast food trend of the church will not meet their needs.25 Fifthly, the bonding of leaders with fellow leaders is essential before they can bond with community and congregation.26 Sixthly, church plants should use innovative ways of touching young Hip Hoppas on the way home from school. Since crime is known to increase after school due to boredom, an after school outreach would seem

21

Tobin Perry, A Hip-Hop Church’s Search for Purpose, 2005, <://www.pastors.com/article.asp?ArtID =8531 > (28 November 2005). 22 Jack Dennison, City Reaching: On the Road to Community Transformation (Pasadena: W illiam Carey Library, 1999). 23 Gailyn Van Rheenen, Learning...Growing...Collaborating...Phasing Out, 2003. < http://missiology.org/missionsprocess/index.htm > (28 November 2005). 24 Dr. Ralph C. W atkins, “Lecture On Reaching Hip Hop Culture.” Fuller Seminary Ministry Course, 2005. Lecture. 25 Larry L Rose & C Kirk Hadaway, the Urban Challenge (Nashville, TN: Broadman Press, 1982), 136. 26 Michael J Christensen, City Streets, City People: A Call for Compassion (Nashville, TN: Abingdon Press, 1998), 67.

critical. For Metro Ministries a church in New York started an after school program that as been successful in connecting with Hip Hop youth and kids.27 A seventh method that would be effective with this culture is the “Open Mic” and “Open Floor” event. Where they can come and freestyle rap and dance over beats and relate to each other as humans.28 An eight possibility is hosting a once a month or yearly Christian Concert event. Since so much of the culture is centered on music. A ninth method of outreach that might be effective is “Music Production Training Classes”. A ministry called YES MINISTRY does this and they have been very successful.29 A tenth method of outreach is simply the authentic approach. What Hip Hoppas dislike is insincerity from adults. In fact “hypocrisy” is major reason for the exodus from traditional African American church stated by young people. William J. Brown writes: The hip-hop culture's passion for honesty must spill over into the ministries that want to reach out to this diverse generation. At Regent's hip-hop conference, Kwami, a 29-year old hip-hop artist and producer, said that for Christians to engage the hip-hop generation, we must be willing to acknowledge our own shortcomings and sacred cows that hip-hop artists point out. Rappers, he said, believe that preachers' collecting money is just as materialistic as the implicit message on many of their music videos. Likewise, for them, the highly publicized extramarital affairs of prominent ministers are seen as no different as the hedonism depicted in some hip-hop music.30

27

Metro International Ministries, 2003-2005, < http://www.metroministries.org/mini.asp?ID=22 > (28 November 2005). This ministry seems to be very relevant and practical. Quote from the web page above:” For instance, the peak hours for incidents of juvenile crime in this country are in the afternoon right after school. What better time to capture the attention of kids than during those hours? Many of them have nobody at home, so they're out on the streets unsupervised. And even if people are at home, they really don't care what's happening with their kids. That’s why Sidewalk Sunday school is held right after school. It's the most critical time of the day for these kids.” 28 Crossover Corporation, History, 2005, < http://www.crossoverchurch.org/Crossover's%20Story.htm > (28 November 2005). 29 Youth Entertainment Studios, Teens And The YES Story, < www.yesamerica.org/yesis.htm > (28 November 2005). 30 W illiam J. Brown and Benson P. Fraser, “Hip-Hop Kingdom Come,” Christianity Today on the W eb, January 8 2001, < http://www.christianitytoday.com/ct/2001/001/4.48.html > (28 November 2005).

An eleventh work the church plant would need to engage in is community gang and drug prevention program. They can organize groups that will become a civilian security and reporters to the local authorities. When this happens the church will seen as a relevant and caring organization for many Hip Hop youth. This is one factor why Black Islam is viewed so high as a religious movement for young black Hip Hoppas.31 Lastly, I think a holistic approach in reaching the Hip Hoppas in Los Angeles is critical. We need ministries that empower people with their finances, marriages, relationships, education, employment, addictions and health. Van Houten writes, “Non- Christians view God an intrusive nuisance because the church has given them the impression that God is not interested in their personal thoughts, feelings, interest, hobbies, or relationships-let alone in their struggle for survival. God, they think, is interested only in their souls, not their bodies.”32

Conclusion

All these methods of church outreach need to be clothed in the spiritual discipline of prayer, bible intake, meditation and loving fellowship amongst the believers. Also, if at any point these churches try to copy other cultural forms it will find the parishioners asking, “Why do I come to this church and not some other church down street that has more finances, facility and resources?” Usually leaders get nervous because the churches 31

David Gerald Jaynes & Robin M W illiams, A Common Destiny Blacks and American Society (W ashington, D.C: National Academy Press, 1989), 463. “During January and February of 1988, the New York Times reported that black Muslims had begun a 24-hour patrol of the Bedford Stuyvesant section of Brooklyn in an effort to rid the community of drugs, particularly crack (New York Time, January 23, 1988:29, 31; February 25, 1988:A1, B4). Similar Muslim patrol efforts were later begun in W ashington, D.C. In both cities, these groups have received significant community support and the tacit approval of the police. In some instances they have joined patrolling policemen in areas of high volume drug sales.” 32 Mark Van Houten, Profane Evangelism (Grand Rapids, Michigan: Zondervan Publishing House, 1989), 43.

don’t grow fast enough. So they have to remember to be patient.33 The Hip Hop culture of Los Angeles can be reached if the church wakes up to its mandate to plant contextualized churches to its youth culture. So, that one day every Hip Hoppa can be amongst this prophetic picture, “…………from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: "Salvation belongs to our God, who sits on the throne, and to the Lamb." (Revelation 7:910). Truly the church is as Paul wrote to Timothy, “……the church of the living God, the pillar and foundation of the truth.” (1 Timothy 3:14-15). Let us start harvesting by planting “pillars of truth”.

33

Mark Van Houten, Profane Evangelism (Grand Rapids, Michigan: Zondervan Publishing House, 1989), 55.

BIBLIOGRAPHY Books Bakari, Kitwana. The Hip Hop Generation, Young Blacks and the Crisis in African American Culture. New York, NY: Basic Civitas Books, 2002. Christensen, Michael J. City Streets, City People: A Call for Compassion Nashville, TN: Abingdon Press, 1998. Dennison, Jack. City Reaching: On the Road to Community Transformation. Pasadena: William Carey Library, 1999. Dyson, Michael Eric. Between God and Gangsta Rap: Bearing Witness to Black Culture. New York: Oxford University Press, 1996. Houten, Mark Van. Profane Evangelism Grand Rapids, Michigan: Zondervan Publishing House, 1989. Hunter, George G. Church for the Unchurched Nashville, TN: Abingdon Press, 1996. Jaynes, David Gerald & Robin M Williams. A Common Destiny Blacks and American Society. Washington, D.C: National Academy Press, 1989. Perkins, William Eric. Droppin Science. Philadelphia: Temple University Press, 1996. Rose, Larry L & C Kirk Hadaway. The Urban Challenge Nashville, TN: Broadman Press, 1982. West, Cornell. Restoring Hope Boston Massachusetts: Beacon Press, 1997.

Articles Howard, Charles. "Hip Hop and the Black Church: In Search for Mutual Embracing." Boston Theological Institute, 12-12-01 2001, 2-3.

E-Form Ambassador “Our Rationale, ” (28 November 2005). B-Boys.com “Unofficial Hip Hop Timeline,” 1998-2002, < http://www.bboys.com/hiphoptimeline.html> (29 November 2005).

Candace Rondeaux, “This Flock's Got Flava,” St. Petersburg Times on the Web, 13 June 2003, < http://www.sptimes.com/2003/06/13/Floridian/ This_flock_s_got_flava.shtml > (28 November 2005). Chappelle Show Comedy Central, “Homepage,” 1995-2005 < http://www.comedycentral.com/shows/chappelles _show/index.jhtml > (28 November 2005). Crossover Corporation, History, 2005, < http://www.crossoverchurch.org/ Crossover's%20Story.htm > (28 November 2005). Dave'Davey D' Cook, “Davey D's Historical Version of Hip Hop Culture,” 1985, < http://www.hiphop-network.com/articles/general/daveydhhversion.asp > (28 November 2005). Gailyn Van Rheenen, Learning...Growing...Collaborating...Phasing Out, 2003. < http://missiology.org/missionsprocess/index.htm > (28 November 2005). G. Craige Lewis “The Arguments,” 28 April, 2005, (28 November 2005). Metro International Ministries, 2003-2005, < http://www.metroministries.org/mini.asp?ID=22 > (28 November 2005). Rhoda Tse, “'Youth Explosion' Engages Hip-Hop Generation in Church,” The Christian Post On The Web 27 November 2005, < http://www.christianpost.com/ article/ministries/1613/section /youth.explosion. engages.hiphop.generation.in.church.through.culture/1.htm > (29 November 2005). The New Dictionary of Cultural Literacy, Third Edition, Answer.Org, 2002, < http://www.answers.com/ethnicity&r=67 > (28 November 2005). Tobin Perry, A Hip-Hop Church’s Search for Purpose, 2005, <://www.pastors.com/article.asp?ArtID =8531 > (28 November 2005). William J. Brown and Benson P. Fraser, “Hip-Hop Kingdom Come,” Christianity Today on the Web, January 8 2001, < http://www.christianitytoday. com/ct/2001/001/4.48.html > (28 November 2005). Youth Entertainment Studios, Teens And The YES Story, < www.yesamerica.org/yesis.htm > (28 November 2005). Speeches

Watkins, Ralph C. “Lecture On Reaching Hip Hop Culture.” Fuller Seminary Ministry Course, Fall 2005. Lecture.