Beyond all these things put on love, which is the perfect bond of unity. (Col 3:14)
In this essay I articulate core principles of a Bible-based worldview of the concepts of humanity and race.
[Because this essay is long, I divided it into four parts, and each part builds on the principles developed in the previous parts]
IV. PRACTICAL HEALING OF RACIAL SINS
Christians are obligated to resolve our conflicts. But to truly do so, our community’s race-based conflicts must be acknowledged as fundamentally spiritual problems with social consequences, not as solely social problems with solely social causes.
Dr. Tony Evans notes,
“But once you admit that racism is a sin problem, you are obligated as a believer to deal with it right away. As long as the issue of race is social and not spiritual, it will never be dealt with in any ultimate sense.”
Recent events have revealed the deep faultlines that divide American society by race. The riots after Michael Brown’s shooting in Ferguson in 2014, Baltimore’s riots after Freddy Gray’s death in police custody, and the shooting of nine African-Americans in Charleston in 2015 make clear that we have a problem. Now, I am not claiming any easy solutions or trying to pile on white guilt-feelings per se, or absolve trouble makers from being held responsible for the trouble they have made. But…
Christians—especially white Christians—must be brutally honest about the role that racism and corrupted Christian teachings have played in excavating the racial faultlines in our long and complicated history.
While it is true that racism begins as one individual’s sin, the sin of racism was aggregated, legitimated, and institutionalized so that the sins of many “ones” multiplied. And the legal, social, and political consequences for our African-American brethren were profound. Social structures supporting racial injustice were created, and therefore those social structures had to be dismantled.
Scripture and churches were corrupted by sketchy theological interpretations designed to support the worldview of white supremacy and keep slaves and later, free black people, quiescent. Frederick Douglass observed in 1846,
It is from the pulpit that we have sermons on behalf of slavery…I have heard sermon after sermon, when a slave, intended to make me satisfied with my condition, telling me that it is the position God intended me to occupy; that if I offend against my master, I offend against God; that my happiness in time and eternity depends on my entire obedience to my master. Those are the doctrines taught among slaves, and the slave-holders themselves have become conscious about holding slaves in bondage, and their consciences have been lulled to sleep by the preaching and teaching of the Southern American pulpits. “There is no place,” said an Abolitionist in the United States, “where slavery finds a more secure abode than under the shadow of the sanctuary.”
Those unbiblical scriptural interpretations and messages had to be undone and untaught, and some of that work still needs to be done. (I will have more to say on that that in the next couple of posts.)
We must also acknowledge that the damage to the family of God has been deep. Often the social and legal changes were imposed before the sinful attitudes that created and laid the foundation for Jim Crow were addressed, generating resentment and anger that remains. The work of restoration and healing is not finished, and cannot ultimately be finished by statute.
As I have written elsewhere, social science has established clearly that white Americans and African Americans view racism differently. White people tend to view racism as an individual attitude (I have argued that it is an individual sin), while black people tend to view racism as a characteristic of our political and social system (making it a collective sin). As should be clear, these are two edges of the same sword. White Christians are obligated to understand the perspective of their African-American Christian brethren. And Black Christians are obligated to understand the perspective of their White brethren. Many of us ignorantly push forward attitudes that do nothing to pursue and improve the unity of the Body of Christ. Instead, we steadfastly (or stubbornly) refuse to consider changing the way we think or our preferences for the sake of others and the sake of Christ’s Bride.
The broader problem, however, is that as America moves away from a common understanding of sin and humanity’s intrinsic sinfulness, the real basis for racial reconciliation becomes more elusive. If we don’t agree on the concept of sin, healing becomes difficult, because clear and truthful communication about the real problem will be hindered. It is thus the responsibility of members of the Body of Christ, empowered by the Holy Spirit, to initiate and follow through on racial reconciliation and healing based on its real and actual causes. We must set aside our own preferences for the way we wish things were, or the way we have come to identify with our personal heritages.
Healing and Reconciliation is individual and group work
Scripturally there are clear processes for resolving interpersonal conflicts between Christians, and some of that work must be done. There is much written on this, and I don’t have the space to address it here, but it includes:
- The sinner repenting and seeking forgiveness;
- the victim forgiving the sinner;
- the sinner pursuing the victim to seek reconciliation and forgiveness;
- the victim pursuing the sinner to seek reconciliation and offer forgiveness; and
- a spirit of mutual love and respect as co-equal children of God and followers of Christ.
It does not include, as one African-American brother in the Lord put it, browbeating others into submission.
As a side note, the non-Christian world will not understand this, they will marvel at it! This week I was watching The Rundown (MSNBC) host José Díaz-Balart interview Pastor Stephen Singleton from Charleston, South Carolina, where a few days earlier nine black churchgoers were murdered in church by a white man hoping to start a race war. Díaz-Balart seemed genuinely perplexed by Christian family members’ willingness to express forgiveness toward the shooter so soon:
“I was struck over and over again how they said ‘We forgive you.’ What kind of a person does that? How is one able to have so much forgiveness against evil?”
Brothers and sisters—the government can’t do this. The NAACP can’t do this. The other church down the road can’t do this (alone). Islam can’t do this. Social do-gooders can’t do this. We, the followers of Jesus Christ, must do this. It is the right thing to do, to imitate Christ, to set aside our own self-interest and put others’ interests above our own (Phil 2:3-15), and work together for healing, pursuing the unity of the Body.
We must work together toward the common goal our Lord has set for His Church in human history, both setting aside our personal histories and leveraging those histories to strengthen the work of the Body. These histories include our ethnicities. As Tony Evans recently wrote,
The reason why we haven’t solved the racial divide in America after hundreds of years is because people apart from God are trying to invent unity, while people who belong to God are not living out the unity that we already possess….Unity can be defined in its most basic of terms as oneness of purpose. It means working together toward a common goal….God has a team. It’s made up of African-American, Anglo, Hispanic, Asian, Middle Eastern, and a variety of other people and cultures. He never wants you to make your distinction, your history or your background, so precious to you that it messes up His team. Nor does He want you to ignore or diminish your distinction, your history or your background, thus leaving little with which to contribute to His team.
At the individual level, if you know that what you do has a very negative effect on another person, STOP IT!
Seek forgiveness from your neighbor or co-worker or your kid’s teacher. Legally, do we have to change our hearts? No, we’re free to continue on, but as Russell Moore points out, “we should not prize our freedom to the point of destroying those for whom Christ died. We should instead ‘pursue what makes for peace and for mutual upbuilding’ (Rom. 14:19).” For example, New Orleans Saints tight end Benjamin Watson relates how a white friend, who, without asking, took down his Confederate battle flag, simply because he came to realize that Watson found it offensive and hurtful. No demands, no screaming, no protests, just friends learning to love one another in harmony. How good that is!
Behold, how good and how pleasant it is
For brothers to dwell together in unity! (Psalm 133:1)
Once Christians acknowledge the foundational biblical principles of a human self-concept based on creation and equality before God; once we decide to leverage our already-existing unity, and apply principles of peace-seeking and reconciliation to damaged relationships; once we have really begun implementing spiritual chemotherapy against the cancer of racism; and once we operate from a position of biblical orthodoxy and not liberalism, broader social changes and healing are bound to follow.
GO TO FULL ESSAY
This essay is the first of three parts in a series promoting racial healing. In this essay, I have articulated a Biblical Worldview of humanity and race. Next, I address the twisting of scripture that produced the so-called “Curse of Ham,” which has been used as brutal weapon in the cause of white supremacy against people of color and against the unity of the Body of Christ.
 Kingdom Agenda, 364-5. See also Ron Miller, 2015, “Make Us One: Looking at race through the eyes of God,” PowerPoint presentation, personal copy.
 Frederick Douglass, “Slavery in the Pulpit of the Evangelical Alliance: An Address Delivered in London, England, on September 14, 1846.” London Inquirer, September 19, 1846 and London Patriot, September 17, 1846. www.yale.edu/glc/archive/1083.htm
 “Emanuel AME Church holds Bible study for first time since shooting,” MSNBC Broadcast June 25, 2015.