EPISTEMOLOGY: In the conversation about racism and social justice, the Church must first address the source of our epistemology for the discussion. For the Church, the epistemology and foundation of the discussion about social justice and race must be founded upon the Scriptures for they are our authority for faith and practice. Thus, other epistemologies such as Post-Modern Theories including Critical Race Theory (CRT) cannot serve as the foundation of our discussion. My blog post entitled, “A Brief Overview of Critical Race Theory and a Biblical Response”, may be helpful here.
With this said, as the Church discusses race and social justice, it can have a conversation with proponents of other epistemologies such as CRT and those which are not founded upon the Scriptures. After all, the Christian life requires interaction with the world and its ideologies. Ultimately, the Church must demonstrate how its understanding of race and social justice is based on the epistemology of the Bible and how it truly serves as the solution to the problem. Additionally, the Church must be careful to present and define its own terms regarding race and social justice.
DEFINITIONS: The terms ‘race’, ‘racism’, and ‘social justice’ are loaded terms in American culture and must be properly defined. The dictionary definition of race is “one of the main groups that humans can be divided into according to their physical differences, for example, the color of their skin” (Oxford Dictionary). Thus, racism is defined as “the unfair treatment of people who belong to a different race; violent behavior towards them” (Oxford). CRT argues that ‘race’ is socially constructed and that it was created as a means to oppress various groups of people during the period of European colonialization. Though CRT believes the term ‘race’ to be socially constructed, interestingly, it continues to use this term.
The Bible does not refer to people according to their ‘race’ (i.e., skin color) but according to their ethnic place of origin such as Arabians from Arabia, Parthians from Parthia, or Samaritans from Samaria. A better term biblically is ‘ethnicity’ not ‘race’. Accordingly, there is some agreement between a biblical epistemology and CRT’s epistemology that race is socially constructed. However, unlike CRT advocates, the Church should seriously consider limiting its use of the term ‘race’ or ‘racism’ as its talking points for discussions about ethnicity. At a minimum, the Church must make it very clear what it means by the terms race and racism.
Shai Linne’s recent book, The New Reformation: Finding Hope in the Fight for Ethnic Unity agrees that the terms ‘race’ and ‘racism’ are loaded and he proposes a more biblical way forward. Linne provides a definition of ethnicity from James Peoples and Garrick Baily:
“An ethnic group is a named social category of people based on perceptions of shared social experience or one’s ancestors’ experiences. Members of the ethnic group see themselves as sharing cultural traditions and history that distinguish them from other groups.”
Thus, according to Linne, it is possible to be of the same color of skin (race) but be a member of a different ethnicity (Jamaican vs African American) while living in the same geographic location. I agree with Linne’s assessment.
Along with the problematic term ‘race’ is the problematic term ‘racism’. Considering the Church should use the term ‘ethnicity’ instead of the term ‘race’ it should also consider substituting the term ‘racism’ with more precise language. Linne proposes replacing the term ‘racism’ with the following:
Ethnic Hatred: “This is an active, passionate disdain for another person or group based on their ethnicity.”
Ethnic Pride: “When a person has feelings of superiority concerning the ethnic group they belong to.”
Ethnic Favoritism (or Partiality): “The practice of giving unjust preferential treatment to one person or group on the basis of their ethnicity.”
Ethnic Oppression: “The unjust or cruel exercise of power or authority toward a person or people on the basis of their ethnicity.”
Ethnic Idolatry: “Elevating one’s own ethnicity (or someone else’s) to a place that causes the person to break the law of God.”
Ethnic Neglect: “It occurs when a person fails to care properly for another person because of their ethnicity.”
Linne’s categories remove the ambiguity of racism and from following CRT which “equates someone who” may have “an unconscious bias toward a group of people with the KKK” (Linne).
Social Justice is likewise a confusing term because CRT activists have used this term for years as a means to change the epistemological framework of American society through various means including education curriculum. Therefore, it is important for the Church to define what it means by social justice.
Justice is a term flowing from the character of God. Therefore, it is the God of the Bible who defines justice and how justice is instituted within lives and social frameworks. As Micah 6:8 says, “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” Doing justice is based on God’s just character and His Word. Justice flows from the character of God and is not abstract from it.
God expects all of humanity, especially His people, to live justly and act justly in their dealing with each other. The Decalogue gives an overall description of how humans are to live in relation to God and their fellow man (Ex. 20). In the New Testament, Jesus sums up the Law by saying “Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself” (Luke 10:27). If Christians do this, they will live justly.
God especially loves and cares for the weak, the fatherless, and the oppressed and so should His Church (Ps. 82:3). Therefore, it is the responsibility of the Church to speak out against oppressors and for the oppressed. In the American context, there are several ethnicities that have been historically oppressed but African Americans are at the top of the list because of the Trans-Atlantic slave trade.
UNITY & THE CHURCH’S NEGLECT: The Bible is clear that God desires His people to be unified in His Church no matter social class or ethnicity. As Ephesians 4:4-6 says, “There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” The unity of Christ in the Church overcomes divisive identity distinctions of ethnicity but it also does not neglect to show forth the diversity of ethnicities. The diversities of the world’s ethnicities give God glory. Jesus died for people of every ethnic group and such diversity praises the beauty and wisdom of God (Rev 5:9).
As a missionary-minded person, I believe much of the misunderstanding of the “other’ would be overcome if we took the time to get to know the ‘other’. My blog post entitled, “Developing A Love for the Hispanic Community and for Other Cultures” may be helpful here.
Unfortunately, in America, the Church has largely neglected a serious discussion on
Ethnic Hatred, Ethnic Pride, Ethnic Favoritism (or Partiality), Ethnic Oppression, Ethnic Idolatry, and Ethnic Neglect though there have always been some Christians who spoke against these evils over history. Many Quaker and Wesleyan Methodist Christians in my area here in North Carolina were instrumental in the Underground Railroad and were willing to die for speaking out against ethnic injustice and slavery. One preacher, Adam Crooks, a pastor from Freedom’s Hill Church in Snow Camp, NC was shot at while preaching, ambushed, poisoned, and arrested for preaching against slavery. Some in the community repented of Ethnic Pride because of his continued Gospel witness.
With this said, there were many Christians and ministers who have neglected the conversation over the years. Linne asks a great question: Why do our systematic theologies neglect the ethnic inequality question? Being a lover of systematic theologies and how they seek to address the needs of our day, I find this question very convicting. The Church must address, and not ignore, the major issues of their day including ethnic injustices.
REDEMPTIVE: Historically, many people who have oppressed other ethnicities have repented of their views, turned to Christ, and been changed. While CRT does not have redemptive elements and seeks to destroy society rather than construct a better society where ethnic injustice is decreased is problematic. The Church must respond with a better, Gospel-centered way forward.
Using the doctrine of justification, Linne proposes the following as a way for the Church to address ethnic injustice today:
- The Doctrine of Justification Exhorts Us to Acknowledge Our Own Ethnic Sins
- The Doctrine of Justification Equips Us to Address Ethnic Sin in the Church
- The Doctrine of Justification Empowers Us to Forgive the Ethnic Sins of Other Christians
- The Doctrine of Justification Emboldens Us to Call Out the Ethnic Sins of Our Own Group
- The Doctrine of Justification Encourages Us to Find Our Ultimate Identity in Christ
I think this is a good framework for starting the discussion on ethnicity, ethnic injustice, and social justice. In the end, the Church should point to Christ, to the Gospel, to forgiveness, and to reconciliation. The early church struggled with disunity, particularly between the Jews and the Gentiles (Acts 15, Gal. 2). However, it pressed forward in unity because it is Christ who is our peace and “who has made us both one and has broken down in his flesh the dividing wall of hostility” (Eph. 2:14). Therefore, any social justice the Church engages with must be centered on and epistemologically founded upon Christ, His Word, and His Gospel.
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