Julian Lott, D. Min.

05/19/2026

05/19/2026

An Open Letter to the Church, the Nation, and the Present Generation
“What Doth the Lord Require?” (WWJD)
I love Sunday Bible School.
Since I was little, before I joined the Belle Flower M. B. Church, the third oldest Black Baptist church in Mississippi, there in Grenada under the leadership of the late Reverend T. L. Miller, I have loved the discipline of studying Scripture systematically. One of the things I appreciate most about the Sunday School cycle is that, with regular attendance, you can move through the entire Bible in about five years. Because of how I am wired, I appreciate the beauty of completion, continuity, and context. I like walking through a thing before rushing to another.
Yet, as I have grown older, I have also learned something troubling.
If you attend Sunday School across America, you might assume that the various Baptist conventions and denominations are studying similar truths at the same time. Sadly, that is not always the case.
I thank God for the leadership of Boise Kimber and Carl Washington, and for all those who labor in the National Baptist bodies and educational ministries to produce and distribute literature that speaks prophetically into the present hour. Some lessons this quarter have aligned with current events so precisely that one cannot help but marvel at the providence of God. Who but the Lord of history could arrange ancient texts to confront modern sins so perfectly?
One leader recently asked a painful but honest question: “Are our White brothers and sisters being taught the same curriculum?”
Sadly, I suspect many are not.
And perhaps that explains why so many Christians can quote Scripture while simultaneously defending systems that wound their neighbors.
I do not reduce Jesus to modern political categories. Christ transcends our partisan labels. Yet I cannot ignore the words of our Lord in the Olivet discourse and elsewhere when He speaks of feeding the hungry, clothing the naked, welcoming the stranger, and visiting the prisoner. The measure of faith is not merely what we proclaim in worship, but how we treat the vulnerable in public life.
In our study of Jonah, it is easy to focus on the great fish, the three days and three nights, and the typology pointing toward Christ. Yet we often neglect Jonah chapter four, where the prophet himself is exposed as petty, angry, nationalistic, and bigoted. Jonah wanted mercy for himself and judgment for everybody else. He celebrated grace when it benefited him but resented it when God extended it to outsiders.
That spirit is still alive today.
Manipulation of Scripture is not new. Many are familiar with what historians call the “Slave Bible,” a heavily edited version of Scripture distributed among enslaved Africans in which large portions of Exodus and liberation texts were removed so that oppressed people would not see themselves in Israel’s story of deliverance.
Think about that carefully.
People trusted the Bible enough to fear what would happen if oppressed people read the whole thing.
And while Scripture contains forms of servitude within the ancient world, biblical slavery was not the race-based, hereditary, permanent chattel slavery practiced in American history. Biblical law placed restraints upon masters, protected servants, condemned kidnapping, instituted Sabbath rest, required release, and established Jubilee principles. The Lord commanded rest not only for people but for the land itself.
Leviticus taught that even the earth deserved relief from exploitation.
Yet America built systems where sharecroppers rarely rested, laborers remained trapped in generational debt, and formerly enslaved people were “freed” without land, resources, protection, or repair. Reparations were given to some slaveholders after emancipation while the formerly enslaved were largely left to survive on broken promises and violence.
In the New Testament, our Jubilee is not merely a period but a Person—the Lord Jesus Christ.
And any Christian who truly understood Jubilee would understand that perpetual exploitation cannot coexist with the kingdom of God.
In John 4, Jesus intentionally engages a Samaritan woman. The Samaritans were viewed by many Jews as ethnically compromised, religiously suspect, and socially inferior. Yet Jesus crossed the boundaries that prejudice erected. The Lord spoke with her publicly, compassionately, and redemptively.
The irony is striking.
The same Bible that presents the Samaritan woman also records the parable of the Good Samaritan, where Jesus intentionally made the despised outsider the moral example while the priest and Levite—religious professionals—failed the test of neighborliness.
That lesson remains relevant.
Many people today know how to “do church work” without ever doing the work of the church.
The priest and Levite passed by the wounded man while maintaining their religious image. The Samaritan stopped.
That is the difference between performance and compassion.
And while we discuss these things biblically, we must also tell the truth historically.
The infamous Casual Killing Act of 1669, passed by the Virginia General Assembly, effectively protected masters and overseers from felony charges if an enslaved person died during punishment or “correction.” Imagine that. A law designed to protect the oppressor from accountability for killing the oppressed.
What kind of woman, possibly a wife and mother, would kill the child of another mother, sometimes for simply looking too much like her husband?
Scripture already condemned such things.
Isaiah declared: “Woe unto them that decree unrighteous decrees.”
Amos condemned those who manipulated courts and trampled the poor at the city gate.
Micah rebuked leaders who judged for reward while still claiming God was among them.
Bad laws are not made righteous simply because legislatures pass them.
Jim Crow was not merely about separate water fountains. It was a system of humiliation, disenfranchisement, segregation, terror, and economic control. Poll taxes, literacy tests, racial covenants, segregated schools, discriminatory sentencing, redlining, and voter suppression were all mechanisms designed to preserve power while maintaining the appearance of legality.
And now, in our present generation, some continue manipulating districts, suppressing votes, and gerrymandering communities for political advantage while hiding behind patriotism and selective Christianity.
But legality and morality are not always the same thing.
Just because you can do a thing does not mean it is righteous to do it.
The prophets understood this long ago.
Amos did not merely condemn personal immorality; he condemned corrupt systems.
Micah did not merely speak about private devotion; he demanded public justice.
Isaiah condemned lawmakers themselves.
And Jesus reserved some of His harshest words for religious people who looked holy publicly while neglecting “the weightier matters of the law: justice, mercy, and faithfulness.”
The church must remember that crosses were once burned in this country not as symbols of salvation but as instruments of intimidation and terror. Men who sang hymns on Sunday sometimes attended lynchings during the week. Some quoted Scripture while defending segregation, opposing civil rights, and weaponizing fear.
That is not Christianity. That is idolatry dressed in church clothes.
Christian nationalism becomes dangerous whenever the kingdom of God is confused with racial dominance, partisan loyalty, or national mythology. The prophets criticized their own nations. Jesus confronted His own religious establishment. John the Baptist rebuked political power. Biblical faithfulness has never meant blind allegiance to empire.
The church belongs to Christ before it belongs to any nation, ethnicity, ideology, or party.
Some fear that teaching the ugly parts of American history will damage the self-esteem of children. But that fear assumes our children will identify with the oppressor rather than with the liberator, the abolitionist, the reformer, the prophet, or the image of God within themselves.
The problem is not truth.
The problem is what we have failed to teach alongside the truth.
I was an adult before I learned that Christopher Columbus never set foot in what became the continental United States. History often depends upon who is permitted to tell the story.
As the African proverb says: “Until the lion learns to write, the hunter will always be the hero in every story.”
And that is why the church must tell the whole truth.
The Bible tells the truth about David’s abuse of power against Bathsheba. It tells the truth about Pharaoh’s oppression. It tells the truth about Peter’s prejudice before God corrected him. It tells the truth about Jonah’s nationalism. It tells the truth about corrupt priests, unjust judges, and hypocritical worshippers.
Scripture is honest about humanity because redemption requires honesty before repentance.
The Reverend Dr. Martin Luther King Jr. understood this when he wrote the Letter from Birmingham Jail in response to ministers who agreed with justice in principle but opposed urgency in practice. They told him to wait.
But oppressed people have always been told to wait.
Wait for freedom.
Wait for voting rights.
Wait for justice.
Wait for dignity.
Wait for equality.
Wait for reform.
Wait for humanity.
Meanwhile, generations suffer while comfortable people debate timing.
But Amos still cries: “Let justice roll down like waters, and righteousness like a mighty stream.”
And Micah still asks: “What doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God?”
• Not merely preach.
• Not merely vote.
• Not merely wave flags.
• Not merely sing songs.
• Not merely attend church.
But
• Do justice.
• Love mercy.
• Walk humbly.
The church must recover empathy.
Not shallow sympathy, but biblical compassion that sees the image of God in every human being. Compassion that refuses to manipulate Scripture for power. Compassion that tells the truth about history. Compassion that refuses to sanctify cruelty. Compassion that understands that the cross of Christ was meant to reconcile humanity, not divide it.
Because none of this is new.
• Pharaoh manipulated fear.
• Haman scapegoated minorities.
• Rome weaponized law.
• Religious leaders protected power.
• Crowds chose propaganda over truth.
• Empires wrapped violence in righteousness.
And yet, through every age, God has still required justice, mercy, humility, repentance, and neighbor-love.
So, to this generation, I say this plainly:
• Do not confuse political advantage with moral righteousness.
• Do not confuse Christian language with Christian character.
• Do not confuse church attendance with discipleship.
• Do not confuse patriotism with the kingdom of God.
• Do not confuse legality with justice.
• And do not confuse silence with innocence.
The Gospel is still good news for the poor, liberty for the captive, sight for the blind, dignity for the marginalized, and hope for the wounded.
And if our religion cannot produce empathy, honesty, justice, humility, and love for neighbor, then perhaps we have learned how to perform Christianity without ever becoming Christlike.
There is still a Word from the Lord.
And that Word still says: “Let justice roll.”
Since many of my colleagues, fellow soldiers and co laborers of the gospel seem to have no idea of "What Would Jesus Do?" I'll just ask again, "What Does the Lord Require?" and "Will you do it?"

Julian Lott, Student of the Word

05/14/2026

An open letter on the discussion concerning the collapsed pavilion and its insurance coverage:

To be clear, over the last several months I have been walking through a continual season of grief: a divorce after more than thirty years in a relationship, the mayoral loss—with enough political drama for a best-selling novel—the deaths of a stepfather, two stepmothers, uncles, aunts, congregants, friends, and many other loved ones. In addition, my mother is currently battling five cancers after enduring chemotherapy and radiation.

Needless to say, I stepped away from social media. I did so to avoid constantly responding to statements that appeared less than truthful or lacking integrity regarding matters such as the Teen Town grant funds at Carnes Park, the new street repair plan, the implementation of intermodal transportation plans for sidewalks and alternative forms of commuting, the $11 million watershed project, and many other issues.

The people chose a new leader, and I stepped aside. Ironically, I was once warned by another Black mayor that the weekly updates and continued public communication would eventually catch up with me. He told me plainly: “Keep your head down, stay off those weekly updates, and just work. People do not want to know how you do it. They just want it done.”

However, some people do care how things are accomplished. They value accountability, communication, and transparency. Regardless, both supporters and critics tuned in weekly—either to congratulate or to complain.

I also want to clarify that the city council agreed to pursue the grant for the pavilion at Sandy Beach during my administration through an official resolution, which was demolished under the current administration. At the same time, I was not the originator of the pavilion project at the former library site. Still, since many of you have reached out to me directly—and apparently my new phone number is now public—I will attempt to answer openly so individuals do not feel the need to contact me privately.

I do not know whether the pavilion at the old library site was legally considered a structure still under construction or whether it could not be insured until it became a completed and operational structure. One commenter suggested that while a project is under construction and incomplete, it may instead fall under a builder’s risk policy. Certainly, once completed, municipal property should generally fall under standard property insurance coverage.

Whether temporary coverage expired, was insufficient, or was never obtained is outside my purview to address. I no longer attend or regularly watch city council meetings. Frankly, it takes significant time and energy to investigate inaccurate statements and conduct the necessary research to correct them, and I simply do not currently have the emotional capacity.

It is possible that when it was stated the structure had to be completed before it could be insured, the intent was to say it was not yet covered under the city’s permanent insurance policy. However, permanent insurance is not the only form of protection available for public investments.

While I am not an insurance expert, if the pavilion was still under construction, there may have been several alternative methods of coverage available, including:
• contractor-provided coverage,
• a builder’s risk policy,
• performance bonds,
• a separate construction policy,
• or other forms of temporary project insurance.

There are also numerous reasons why a structure might not have been covered at that stage, in which case there would likely be enough responsibility to go around.

On the other hand, if the structure was substantially completed, which is also possible, then with the amount of misinformation circulating at various levels of government, the real issue may simply become identifying who bears legal responsibility.

Possible scenarios could include:

Scenario A — No Builder’s Risk Coverage
The city may have expected the contractor to insure the project, but no effective policy was actually in place.

Scenario B — Coverage Would Begin Only After Acceptance
The city’s permanent insurer may not have provided coverage until completion and formal turnover of the structure.

Scenario C — The Structure Fell Outside Policy Definitions
The applicable policy may have covered only “scheduled completed structures,” excluding unfinished or open-air construction.

Scenario D — Cost-Saving Measures or Oversight
Sometimes governments delay formally adding new structures to insurance policies until projects close out, which can unintentionally create gaps in coverage.

I did not attend the meeting and have not reviewed the full article or discussion surrounding the matter. I have a great deal happening personally, but in conclusion, after a collapse like this, investigators and attorneys typically ask several key questions:

• Who carried the risk at the time of the collapse?
• Was the contractor contractually required to insure the structure?
• Did the city waive or defer coverage?
• Was there negligence in the design or construction?
• Did the storm exceed the structure’s design standards?
• Was the collapse truly an “act of God,” or was it the result of defective construction?

The answers to those questions determine whether:
• insurance pays,
• contractors are liable,
• engineers are liable,
• or taxpayers ultimately absorb the loss.

Giving the current administration the benefit of the doubt, she may simply have meant:

“The pavilion was still considered under construction, and the city’s standard insurance coverage for completed structures had not yet gone into effect.”

That does not necessarily mean insurance coverage was impossible—only that the applicable coverage may not yet have been active.

Julian Lott, Informed Citizen, Ready for the Smoke

05/05/2026

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05/02/2026

@topfansJulian Lott, D. Min.

04/28/2026

@topfans

01/19/2026

To the People of Camden,

Camden proudly declares itself “Where History Lives.”
Yet today, we are being asked—implicitly and sometimes explicitly—to amputate parts of that history, particularly Black history, because remembering it makes some uncomfortable.

That is not history.
That is erasure.

Across this nation, we chant “Remember the Alamo,” “9/11—Never Forget.” Memory is treated as sacred when it affirms national pride or shared trauma. But when history exposes injustice—slavery, Brown v. Board of Education, Jim Crow, the Civil Rights Act—we are told to move on, to forget, to stop “dwelling on the past.”

History is not about feelings.
History is about facts.

And the facts remain, whether they soothe us or disturb us.

I have a very personal interest in the success of Impact Camden and in the health of this community. That is why I am deeply troubled that a White male from another community saw an opening to exploit Camden’s racial fault lines—and chose to do so. That exploitation was not accidental; it was intentional. It fed on old wounds that were never allowed to heal because they were never fully acknowledged.

The recent threats—real, credible, and rightly taken seriously—were not abstract. They were played out in Black and White, literally and symbolically. The alleged culprit was released from jail before the parade date, creating space and opportunity for those threats to be carried out. To those who treated the matter with the gravity it deserved: thank you. Safety is not paranoia when danger is plausible.

When I was elected mayor, some supporters urged me never to use the “R” word—racism. For them, racism was not a reality; it was merely a word they found offensive. But avoiding a word does not eliminate a problem. Silence does not heal division. Denial does not create unity.

I once encountered a man who said he was insulted—not accused—when others deflected from being called racist for the emails and text messages they themselves had written. He viewed the label as a badge of honor and expressed disappointment that no one had assigned it to him. I hope he was being satirical. But the fact that the conversation occurred at all should unsettle us.

Let us be clear:
Racism is not satire.
Racism is not opinion.
Racism is not heritage.

It is a moral failure and a historical fact.

We must also confront a profound theological hypocrisy. Applications for the Ku Klux Klan require one to claim Christianity—while promoting hatred. This is heresy, plain and simple. Jesus was a Jew, born into an oppressed people, executed by the state, and crucified by a system that confused power with righteousness. Any faith that sanctifies racism is not Christianity; it is idolatry draped in religious language.

Scripture does not permit racism.
History does not excuse it.
Facts do not support it.

Camden, we have to live in this community together. Not selectively. Not conditionally. Together.

So I ask you—search your heart. Ask yourself honestly whether you truly love God and love your neighbor. Not in theory. Not in slogans. But in truth, action, and accountability.

If history lives here, then all of it must live here.
If faith lives here, then justice must live here.
If community lives here, then truth must live here.

We do not move forward by forgetting.
We move forward by remembering—and choosing to do better.

Sincerely,
Julian Lott

01/01/2026

May power, peace and prosperity be yours today and always. +jLa