Suggestions for Christians Combating Racism

For several months now I’ve been reading books and articles on systemic/structural racism and critical race theory, primarily from a Christian perspective. “Combating” racism is not one of the missions on which I tend to focus, but the subject does correlate, complement, and adds insight into my areas of mission. Nevertheless, as someone who appreciates the work and ministry that Christians are doing to break the power of racism, I’d like to offer some observations that I hope will encourage and help their Kingdom work.

 First and foremost, I must note that in my study of the subject, I haven’t read any real suggestions on how to solve the problem of systemic racism from the Christian perspective. At most, the focus is on self- and societal- awareness. At first appearance, if racism is more a structural issue than a sin issue (as many Christians insist), then it’s difficult to see how awareness would be any more helpful than repentance. If anything, sin and unawareness are two sides of the same coin. One is intentional and the other unintentional. One is flagrant, the other ignorant. Indeed, how the “woke” describe systemic racism is far more like that of sins of ignorance. However, for whatever reason, it’s typically treated as a sin of defiance. Which is one of the primary strategic mistakes the woke are making. They frequently make no distinction between honest, goodnatured errors and the vilest of racist bigots. They demand empathy for the oppressed but practice none for the unconvinced, even if such empathy would further their cause.

 Many of the most prominent Christians I see focusing on systemic racism seem almost completely uninterested in convincing others of their position. They demand blind acceptance of their position otherwise the unconvinced will be labeled racist. Theirs is an unmerciful and arrogant attitude. Indeed, there’s a tinge of fundamentalist Calvinism in too many woke Christians. Original sin is slavery. Whites have inherited guilt. Person on the street calls you racist, tells you to repent: “Confess your privilege, agree w/ the Word narrative, & become born-again woke.” Now, the substance of either message may be quite valid. The point is how the method makes the message come across to others, even to those who might agree. Such an approach turns off otherwise sympathetic ears and, combined with the apparent inability to point to direct causes of structural racism, presents the woke as unserious, ignorant, and foolish.

 And the apparent inability to note direct causes of systemic/structural racism that can be eliminated and reformed is a significant difficulty. Certainly, the Christian woke can point to the results of problems but seem overwhelmingly incapable of identifying the specific problem itself, which is probably the reason why they rarely offer solutions to dismantle structural racism. Indeed, I’ve frequently observed good Christians accuse other believers of being racist for offering possible specific examples of structural racism that (accurate or not) were deemed offensive to the accuser. So, while the Christian woke offer no specific solutions, they label as racist those who are unconvinced or those who suggest solutions with which they disagree. This is not how you build support for a cause. At most, instead of addressing the structures of racism, the Christian woke overwhelmingly focus on addressing soft, symbolic targets that even in absolute victory would have no tangible effect on eliminating systemic racism. Crusades against such symbolism are easy and gives a false impression of achievement and advancement when nothing has been achieved.

 In a recent Christian book on systemic racism, the author cited research in which guilt can be a positive, productive tool for transformation. However, the use of guilt as a methodology for widespread change, necessitates convincing everyone that they are guilty of systemic/structural racism which was initially formed in the past. Presumably, such guilt is more understood as sustaining (even if unintentionally) the prevalence of that systemic racism by one’s behavior. However, if so, it's more an assumption that a given white person does act in ways which supports such a system. And if unintentional acts still mean guilt, it's certain that black people themselves have acted unawares in perpetuating systemic racism. That gets messy quickly. Small wonder then that the focus is more on those who primarily benefit from the system (i.e., privilege).

 Therefore, I’d like to offer some suggestions for those Christians to better combat systemic racism:

• Be tolerant, patient, and merciful towards those believers who remain unconvinced about the existence of systemic racism or who offer differing solutions. Empathize with them. As much as possible, avoid language and behavior that will turn people off or comes across as virtue signaling or feigned offense.
• In order to convince skeptics and the undecided, think of examples of systemic injustice that's palatable to them (abortion, gambling, etc.). Get them to accept the premise & you've helped them take a step.
• Win the person, not the argument.
• Offer specific examples of systemic racism, not just evidence based on outcomes.
• Focus your efforts on real, tangible goals, not symbolic ones.
• Most importantly, pray to God for direction on how best to achieve long-lasting victory.

Violence and "Cleansing" the Temple

More often than not, when the New Testament authors quote from the Old Testament, the quote almost works like a footnote pointing to the entire passage which it comes from. At the very least, the full meaning of the quote is best understood in light of the original passage. For example, when Jesus "clears" the Temple and temporarily halts the transactions, he quotes from Isaiah 56:7 and Jeremiah 7:11. Check out Isaiah 56. It's about God's intention that the Temple is for all peoples. It's a message of racial inclusivism. Check out Jeremiah 7. It's about impending judgment for numerous injustices, including violence and thievery. The particular judgment envisioned in Jeremiah is absolute destruction by the Babylonians (597 BCE). The particular judgment Jesus envisions is absolute destruction by the Romans (70 CE). The Greek word for "thieves" here is lestes. Thief is too tame a word (for which the Greek uses kleptes). The idea is more of a violent highwayman with an idea towards insurrectionist or revolutionary. Note where else the bible uses lestes (Matthew 21:13; 26:55; 27:38; 27:44; Mark 11:17; 14:48; 15:27; Luke 19:46; 22:52). Note all the places where Jesus is teaching his contemporaries to love enemies, go the extra mile, forgive, turn the other cheek, and not be violent. Then note all the places Jesus warns his contemporaries about coming judgment. Jesus' action in "clearing" the Temple was not specifically about regular Temple business. Rather, it was an enacted parable, a visual lesson, warning that Rome was going to destroy Israel (just like Babylon had 600 years before) because his contemporaries were being violent and exclusionary. While not dismissing the evil of Rome, Jesus was telling an oppressed and persecuted minority people that if they continued their practice of responding to evil by racial violence and thieving/robbery/looting then they'd be destroyed. Indeed, Jesus crucifixion was on one level, an enacted parable of what Rome was going to do to Israel. When Jesus is being led towards crucifixion, the women weep. Jesus responds that they should weep for themselves because if they [the Romans] do this to him an innocent man, what will they do to those who are violent (Luke 23:27-32). Jesus himself wept as he approached Jerusalem for the last time prior to his death. He laments that Jerusalem didn't understand peace and now their enemies will destroy them (Luke 19:41-44). The irony, of course, is that the name Jerusalem refers to "peace" in Hebrew. So, Jesus’ actions in the Temple are not an endorsement of violence, rioting, and looting; nor is it a simple lesson in not selling goods and service in the local church narthex. Rather, Jesus is saying don’t respond to oppression with racial animosity, exclusion, and violence, "for all who draw the sword will die by the sword” (Matthew 26:52).