PUTTING RACE TO THE SWORD

By Lexis J. Sullivan

PRIVILEGE. OPPRESSION. POWER. INEQUALITY. Racial Discrimination. Hot-button concepts as these drive a current polarization in America which has split even family members into viciously competing political blocs and threatened to plunge an entire nation into civil war. This division has by no means avoided the Church. What is most troubling, however, is that too often Christians are found arguing their positions on race as "God's truth" without resorting to any direct Scriptural references to Biblically support their convictions. And without reliance on the absolute truth of God's Word to judge even the smallest differences, Christians are left in perpetual conflict with each other, something which does nothing to help a lost world of unrest find the answers for which it is looking.

That being said, does God's Word actually address the issue of race/racism that plagues our nation today?

In Putting Race to the Sword, author Lexis J. Sullivan takes us on a comprehensive "Bible study" to reveal how God does address matters regarding race. Using a paradigm of sociological theory, Lexis targets Christian college students/scholars, social activists, and church leaders in particular, showing how God's Word can be interpreted and applied to adequately explain many of the hot-button concepts of racial divisions today, all of this being rooted in the Gospel of Jesus Christ. Lexis presents a complex read with ideas that will challenge everyone, making people on all "sides" uncomfortable. His hope is, though, this study will provide readers a firm foundation rooted in the Word, by which to come together and engage in constructive discussion and debate on race/racism, at the very least, and spur pragmatic solutions to issues of social injustice as a consequence. If you are ready, Lexis invites you to grab a Bible and join him on this journey today!

• Language: English
• Publisher: BookBaby
• Release date: Apr 22, 2022
• ISBN: 9781667815701

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2021

Produced and distributed by BookBaby

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All rights reserved, including the right of commercial reproduction in whole or in part in any form without expressed written consent of author, except where permitted by law

Copyright © 2021 by Lexis J. Sullivan

Scripture quotations taken from the (NASB®) New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995 by The Lockman Foundation. Used by permission. All rights reserved. www.lockman.org

ISBN-13: 978-1-66781-569-5

ISBN-10: 978-1-66781-570-1

Dedicated to the saints of Upper Darby, PA….

Soli Deo Gloria

Contents

Preface

PART ONE: ORIGINS

Chapter 1: The Origins of Race

Chapter 2: The Origins of Racism

Chapter 3: The Origins of Racist Morality

PART TWO: IMPLICATIONS

Chapter 4: Racism versus God’s Law

Chapter 5: Racism versus the Gospel

Chapter 6: Racialization as the Power of Death

PART THREE: A BIBLICAL RESPONSE

Chapter 7: Christ, Lord of Human Integration

Chapter 8: Reconciliation as the Great Commission

Chapter 9: Practicing a Ministry of Reconciliation

Chapter 10: God’s Final Word on the Matter

About the Author

Preface

Much does not have to be said regarding the need for a discussion on race/racism. Many of us know of the societal issue at hand, specifically here in America. We see the news. We hear about the threats, the bullying, the intimidation and violence which take place over biological and/or cultural differences. Many of us experience these realities and challenges ourselves as we go about interacting in our increasingly diverse world.

On the other hand, there are many of us that do not experience this problem. Many of us are in fact ignorant or unaware of any real threat to us or those around us that is associated with race. Moreover, the only real issue we may perceive is found in those who continually push the narrative that there is a societal epidemic called racism which needs to be eradicated. Indeed, we see this as the trouble—an annoyance, a lie, something that is only being used to induce strife and division in our promising world.

In my view, it is due to the existence of both of these realities that an open discussion on race/racism is needed now more than ever, if anything to help both sides understand each other in terms of the matter. That said, my reason for facilitating such a discussion in this particular writing is rooted in something else.

Growing up as a person of color, I was someone that became increasingly confused and frustrated about race/ethnicity as I struggled with many unanswered questions rooted in my societal experiences: Why was I made to identify as black by society, for instance? My skin color was technically milk-chocolate brown, not black. Moreover, I had the same skin tone as certain other people that society said to identify as Indian, rather than black. What made their identity different? Similarly, why did society often incline me to publicly identify as "black or African American"? Sure, I was aware my ancestry included roots in Africa; but I just as fairly had roots in other places too. In fact, I even kept a picture of my white great-great grandfather, someone who came to America from Europe. Considering that this man technically defined the ethnic origin of my family line, why was I then not socially inclined to identify as European American? Likewise, why did I never see European American as a popular option of identity for those that were plainly white (as compared to blacks being associated with African American)? That seemed unfair. And who made these inconsistent social rules anyway?

As I grew and had more experiences, I began to consider other issues. Why, for instance, was it so easy for me to get into trouble with society for behaving normally? Specifically, there was this one time when community members of this certain neighborhood in which I was working as a gardener called the police on me. Maybe I looked suspicious, being a stranger in the affluent community. But anyone could see I was doing nothing wrong. I was working. Why did they suspect I was a criminal instead of a hired gardener? Why did they not at least engage with me like a normal person and ask what I was doing? Did I not look like a hired gardener? I was in uniform after all. Did I look like a threat?

My fascination with race, social issues, and justice came to the forefront in my life during college. My love of history had already given me a foundational awareness of the general wrongs that had plagued America in terms of race, in particular regarding blacks. I knew about slavery. I knew about Dr. Martin Luther King, Jr., and civil rights. I knew about discrimination. That said, I also knew about the Bible, Jesus. And as a Christian, I had long been aware that only the Word of God existed as the source to which we could effectively and sustainably look for answers to all of life’s problems and concerns. This had likewise been my understanding growing up, facilitated by my instruction from pastors/teachers and books on God’s view of so many aspects of life: science, economics, morals, social relationships, politics, and the like.

Upon approaching college, however, what I came to realize is that I had, in fact, not been taught much about God’s view on race/racism specifically in our society. This was despite my conservative Christian schooling. In therefore opting to attend a Christian college, choosing a liberal arts program particularly relevant to race, I figured to be led in biblical insight on this matter upon progressing in my post-high school studies. Perhaps I would then gain biblically based answers to the unanswered questions I held.

Yet much to my further surprise and dismay, I did not get the answers I desired. Indeed, throughout my studies up through graduate school, I was instructed in both the Bible and social justice. I learned about my identity and calling as a believer in Christ. I learned about how to biblically consider and engage social wrongs, including racism, and how to facilitate positive change through community action, organization, and development. From all of the lectures I heard, the scholars with whom I discoursed, and the books and research material I studied though, I never discovered clear answers to the fundamental questions I had regarding God’s view on issues of racial injustice. Did God create race? Was racial discrimination and stereotyping actually a sin? Was I honoring God to identify myself as black and someone else as white? Where were the verses on racist behavior in the Bible? As a Christian, these were the kinds of things I wanted to know. I desired a clear, straightforward Biblical doctrine on understanding and dealing with the concept of race and its associated problems in our world. I desired a guide that would point me directly to Scripture upon considering the divisions and conflicts between whites, blacks, Asians, and others in America today as a function of race. And, most importantly, I wanted direct Biblical principles for addressing these issues. Yet I could not clearly find much of any of this at all.

It is for this reason that I have written this book. My desire is that Christians in general, and Christian college students/scholars, social activists, and church leaders in particular, would have a guide through which to consider and engage issues of race using the Bible alone. As a student myself, I struggled to find within the literature a foundation rooted in Scripture from which I could practically apply God’s Word to addressing the race-related questions I had growing up. It is my intention presently to provide this sort of guide so that others might be blessed with a means of thinking about the issue of race in a way that both honors God and is rooted in the truth of His Word. This in turn will allow any Christian response to the issue to have positive, sustainable results to the glory of God.

Yet this then allows for an important question: Why should there in fact be a Christian consideration and response to racism? Jesus perhaps provides the most logical answer for this: if the blind lead the blind, both will fall into a pit (Matt. 15:14). That is, the lost cannot be expected to take successful leadership in addressing issues of this fallen world. In the absence of the Church knowing and pointing people to the truth of God’s Word, there is only room for further societal deterioration and harm via the world’s limited, sin-rooted solutions. We see this today with race.

One of the problematic trends in current society, for instance, is the division and coding of the population into race-like sex-associated groups such as queer, bisexual, and so on, these groups having special interests and cultural implications which require legal recognitions and protections in the same sense as the justice given for race. While some may take offense to my stance, I hold this trend as problematic because the methodology by which racial groups themselves are legally recognized and protected is itself unjust, wrong from a biblical perspective, and is the root of many of the issues of conflict we see with race today. In other words, society is merely opening the door for the same issues of conflict we see with race to be expanded to other groups, leading to more social strife.

On top of this is an additional problematic trend currently being undertaken in society that can be called mis-correction. Social leaders have increasingly sought to make things right in terms of addressing the harm caused by discrimination through arbitrarily and abruptly changing norms and processes associated with areas of life they have deemed unjust towards various groups of people: company and product name changes, the cancellation of TV shows, the banning of harmful books, etc. While the targeted injustices have extended beyond the issue of racism (e.g., gender equality), this movement itself, at least in America, can arguably be traced to underlying guilt associated with historical social practices responsible for the harmful treatment of certain racial groups. And herein lies the problem: until this guilt is addressed biblically, involving understanding and dealing with the sins associated with original (racial) injustices in the country, the arbitrary corrective measures taken by society will miss the mark in making human relations better because they will both fail to address the embedded societal sins responsible for the injustices perceived in public, and in this, fail to relieve the guilt of social leaders in their effort to do good. In fact, in arbitrarily making social changes without biblically understanding and addressing the root causes of perceived injustices, social leaders risk making things worse by inclining the public to confusion, uncertainty, and thus anger, as the public grapples with solutions to problems it does not either recognize or see as legitimate.

Yet this is where the Church takes center stage. Only those with the truth, those with Christ, can shine a light by which humanity can find its way in a world of social suffering. In order for the Church to lead, however, it must first see and deal with its own struggles with race, injustice, and sin, understanding how all of this has played out in and through its own body and knowing how to successfully heal from this illness in Christ. Only after this can the Church realize and capitalize on its calling of leading others to Christ and His Word in a dark world of injustice. It is for this reason I believe books like the one I am presenting are necessary now more than ever.

What to Expect

What you are about to read, accordingly, is what I am calling a sociological Bible study. That is, it is a comprehensive Bible study on the issue of race/racism which I will be doing from a sociological perspective. Drawing from my training and practice as a social scientist, I have composed this writing loosely in terms of several grounding tools which sociology has found quite valuable in going about the work of studying social issues. In particular, three notable ideas or processes shape and control this book.

To start with, I have taken an approach in this book that biblically studies racism through the tool of theory. By this, the reader must simply understand that the assertions I make as an author are not absolute truth. What you will be reading are my interpretive applications of the Word of God as well as my interpretations of the social issue of race/racism per my relative learning and observational experiences. The ideas which I present in applying God’s Word to the issue are scientifically untested, which for this writing means they have not undergone vetting, positively received by a consensus of Spirit-led believers and likewise put into practice with predicted results. Furthermore, because my applications merely convey my own biblically informed positions on the matter as a single Christian, these therefore should not be taken for granted as truth universally representative of humankind’s relationship to race/racism without qualifying biblical studies from other believers that harmonize with my interpretations. My interpretations and ideas for the study are then theoretical in nature to facilitate consideration, debate, and practice by and among other Christians so that God willing, via the Spirit, a satisfactory consensus on God’s Word regarding humanity and race might be universally realized in practice.

That said, the reader must simultaneously weigh this approach of mine with the fact that in this writing, I do present and apply the absolute truth of the Word of God. Thus, even if my handling of the Word of God is theoretical in nature from the sense of entailing my own perspectives as merely one individual Christian, God has presented general principles in His Word which are already universally applicable to explaining generic human behavior. These principles themselves are not subject to debate in terms of their validity since they constitute God’s truth. And as a Bible study, the overall purpose of this book is to speak these truths of God’s Word to the issue of race/racism as it currently presents itself in our society, therefore providing a biblical foundation for understanding and responding to it.

What this means is that the theoretical approach I take in this book is one rooted in assumption: if God’s Word presents a general idea or theme regarding human behavior, I take it for granted that the idea/theme should be considered and understood exactly as it is presented in terms of the indicated behavior in the context of its associated Scripture and therefore applied. I do not concern myself with archeology, historical social-contextual research, translation, and the like in terms of flushing out the general teaching principle on human behavior that is presented by the Scripture. What I do use is other Scripture: if a principle is unclear in its immediate Scriptural context, I use other Scripture to shine a light on what I believe God is trying to teach the reader from the passage, taking for granted that God cannot contradict Himself as the common Author.

For instance, if the Bible says that children are to obey their parents (Eph. 6:1), a teaching principle which I can assume is that children are subject to the authority of parents according to God. There is no need to go into details such as exploring the nature of ancient Hebrew children’s cultural behavior with their parents compared to that of, say, modern American children. There is no need to look at the original Greek version of the passage. The general applicable principle for all readers of God’s Word regarding parent/child relationships and authority is understandable simply by highlighting who the Scriptural passage casts as needing to obey in the relationship. And if needed, this principle can be reinforced by other Scripture imploring children to honor their parents (Eph. 6:2).

For this book, consequently, much emphasis will be devoted to flushing out general principles concerning the consideration and application of particular passages of Scripture specifically to the issue of race/racism, something which itself is technically not directly presented by Scripture. This is where the approach I take in this book will present itself as theory through assumption. What the reader will thus find is my common use of the phrase the sense is or our sense is in analyzing Scripture, expressing that a particular passage of Scripture validly indicates a particular theme or idea related to the book’s subject matter as I have handled this in terms of my interpretations, this supported by other Scripture, but that my interpretations and use of the principle remain the understanding and conviction of me alone as an individual Christian and are hence subject to further consideration and debate among other believers. The hope is that the resulting product will then express itself as material for an open-ended Bible study on race/racism.

In light of this, the second and most significant sociological tool which I incorporate in this writing is that of conceptualization. By creating concepts, I as the author, capture and define in my own words what I interpret as relevant themes or ideas to studying and critiquing the issue of race/racism. I do this both in terms of my study of Scripture and in terms of my relative observations and learning from my world-based experiences. The reader will therefore encounter a significant academic tone to this writing, in which I present my own terms to effectively capture and express what I see are key ideas to both the issue of race/racism in the world and what I believe the Bible has to say about it. These concepts can be thought of as translations to direct the reader to a proper comprehension of the material as I have handled it. Still, these concepts remain unique to this book, being an expression of my interpretations per the approach I have taken.

Now in some cases, the reader will encounter my own definitions to well-known ideas (such as my own definition of race), which are designed to present and handle these terms per the themes being discovered by my study and thus offer original perspective on the ideas. In other cases, the reader will encounter me building original ideas by creating and/or compiling terminology in order to highlight important points from the subject matter. An example of me conceptualizing in this way would be for me to translate the behavior of children obeying parents in obedience to God’s Word as divinely mandated guardian compliance (DMGC), this concept being a compilation of terms which capture the principle of children being subject to their parents’ authority as ordained by God. This concept can then be used to assess society in a simplified manner (for instance, one can ask whether youth get in trouble with the law today as a result of low acceptance of DMGC in their hearts, this being from poor spiritual lives). So you see conceptualization again is ultimately a manner of guiding the reader in a specific way of thinking about a particular subject or principle to allow for the reader to understand and wrestle with the idea in the same frame of mind as the writer.

The final tool from which I have structured this book is that of limitations. Limitations can likewise be thought of as a guide for the reader, but this being a means of directing one to a certain frame of mind concerning the writing overall. Often used in research studies, whereby the reader is given parameters as to what to expect, limitations set the stage for how the reader should approach and consider the writing, serving as a basis for reaction afterwards, whether this be praise or criticism. Accordingly, the overall focus and intentions of this book as a Bible study are in acknowledgement of several limiting factors.

First, this book is non-exhaustive: it does not attempt to consider and analyze all aspects of race/racism as it is expressed in the world today, nor does it attempt to consider all ways the Bible may address the issue. This itself is rooted in the theoretical approach from which I have composed this writing: relative interpretations of both Scripture and my observational and learning experiences as simply one Christian (and a person of color, for that matter). I do not claim to have all of the answers or even a totality of knowledge and perspective concerning the issue itself. No, what I have are my own understandings of race/racism and related biblical insights and convictions that I present concerning the issue. Therefore, while this book can and was written to be used as a guide through which to consider and engage matters of race using the Bible, my hope again is that this study would facilitate further biblical discussion and debate concerning the issue, and then ultimately inspire practice in terms of responding to matters of race/racism in a biblical manner.

Second, as I have already expressed, this book is lacking in terms of the consideration of traditional research methods, whether this be an in-depth study of applicable Scriptural translations or a critical engagement of the secular literature on race. Again, this is due to the highly relative theoretical approach I have chosen to take for this book. While this certainly positions the book to be vulnerable to much criticism, this is intentionally my desire as I want others to engage and wrestle with the material I present in order to continue progressive dialogue on the issue.

Finally, being that my interpretations of the Word itself may vary from that of other Christians, how the reader handles my interpretations of biblical ideas and themes will dictate the ease with which the reader will be able to consider and understand the material I present on the issue of race/racism. To the degree the reader finds disagreement with my biblical interpretations, it is more likely the reader will find an opportunity for criticism of central arguments I present throughout this book. Yet while I invite such criticism and debate, my stance is that such is only valid if it itself is supported by the Word of God, meaning other Scripture alone should be used to back up any criticisms to the biblical principles I discuss, and this should do so in a way showing God cannot contradict Himself as the common Author. If this can be done, a valid debate on the subject matter can and should take place.

Structure

With all of that said, the book itself has been organized into three main sections. In Part 1 of the book, ORIGINS, I present an introductory set of material by studying what I see are the biblically rooted origins for selected matters of race/racism in our society. In Chapter 1, The Origins of Race, I consider the biblical-historical roots of the concept of race in general. Chapter 2, The Origins of Racism, continues this discussion by considering the beginnings of the human behavior of harming others using the concept of race. In Chapter 3, The Origins of Racist Morality, the book then builds off of the first two chapters to consider the means by which race/racism has become ingrained in our society as a norm, again looking to biblical history.

Next, Part 2 of the book, IMPLICATIONS, presents a multifaceted biblical argument as to why racism is wrong in the eyes of God. Chapter 4, Racism versus God’s Law, firstly condemns issues of racism along the lines of these being sin in the eyes of God. In Chapter 5, Racism versus the Gospel, the book then follows with an explanation as to why issues of race/racism oppose Christ and His Kingdom’s purposes as established in the New Testament. Chapter 6, Racialization as the Power of Death, finally culminates things by arguing how themes tied to the issues of race/racism condemned in the previous two chapters actually carry spiritual threats that are directly at war against God and the good He wants for humanity.

Lastly, Part 3 of the book, A BIBLICAL RESPONSE, follows to present a foundation for addressing the issues of race/racism previously discussed with the Word of God. We first see in Chapter 7, Christ, Lord of Human Integration, how Jesus has all along been intentionally positioned by Scripture to be the answer to all of humanity’s issues regarding race and the harm racism brings. Chapter 8, Reconciliation as the Great Commission, then builds off of the centrality of Christ for addressing racism, showing how biblically carrying out the Great Commission facilitates the cultivation of human integration and unity by default via the Church. Chapter 9, Practicing a Ministry of Reconciliation, continues this discussion by showing how issues of race/racism can be effectively addressed as God’s Word is obeyed in the Kingdom-building work of believers. The book finally closes with a summary and reflection on the discussed material in Chapter 10, God’s Final Word on the Matter.

On a side note, I personally believe to appreciate the full value that this book has to offer, the reader should engage the material with a Bible alongside (although for the reader’s convenience, referenced Scripture is frequently included in the text). For this book, only one translation is used: the conservative-leaning New American Standard Bible. (Note: This simply reflects my individual preference since I come from a reformed Christian background.) Likewise, it may benefit the reader to review each chapter multiple times in order to guarantee a sufficient grasp of the concepts presented before proceeding to a critical response or further debate.

Again, as I reiterate, this sociological Bible study is not perfect. It will not provide all of the answers to the questions the issue of race/racism in our society presents. It will not appease all readers concerning the subject. Yet I pray that this guide does for the reader what my research so often did not do for me as a student back in college: I pray this book directs you to the Word for considering and understanding the problems of life, specifically the issue of race/racism. I pray this book directs you to the Word in order to gain insight on how to effectively and sustainably address the consequences of fallen human nature as experienced through the concept of race. And finally, I hope that after reading this book, you gain a better appreciation of the value of God’s Word. Certainly, the Word not only carries the answers to all of life’s problems but is the very source of life itself, carrying words of wisdom inspired by the Spirit which in turn reveal to us Christ, the Author of life. I know this is the appreciation I have upon completing this writing, which ultimately gives me a sense of joy regardless of whether the insights I share are practically applied to address issues of race today. Finding our hope and salvation in the Word of God, in Christ, is all that matters. This is something I have come to realize all the more from going about this study. I pray you will too. With that in mind, be blessed!

—Lexis J. Sullivan

NOTICE: The material in this book contains potentially sensitive or offensive subject matter, which has the ability to stimulate strong emotional response. The reader is likewise advised of potentially uncomfortable biblical content, including the discussion of complex principles which may directly challenge the reader’s existing beliefs or norms. The reader is therefore forewarned.

For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. —Hebrews 4:12

PART ONE:

ORIGINS

Chapter 1:

The Origins of Race

If we are going to make any sense of the concept of race in Scripture, we must start in the Book of Genesis. The reasons are obvious. Genesis is our ultimate history chapter, showing where we came from, and why all things exist. To take Scripture as the literal Word of God is to take the statements of fact concerning humanity’s existence as they are presented in the Bible as truth, the basis for our interpretation of reality today.

The Bible starts with the book of Genesis. This itself starts with the existence of God alone who creates. We do not see any other god or creator present. Nor does Scripture tell us of factual elements or ideas appearing or functioning apart from God to create. We do not see randomness in the events which take place. Any arguable concept of evolution does not even exist as of yet. The Bible starts with God in His Trinitarian form directly speaking what we humans know as reality into existence. Thus, we can take all truths of reality as originating in the Word of God because the Word of God literally says that this is so.

In light of this, however, the creation account and pre-Fall time period described at the beginning of Genesis provide a conceptualization of not just the historical Word of God but the holy intentions of God, that is, reality as He originally, perfectly intended. This is significant because we are shown truths via aspects of God’s creation which reveal the heart of a perfect God. The things which are created by God are of God or good, as we see repeatedly stated in Genesis 1. It is from this foundation that we can begin forming a lens by which to determine what is right versus what is wrong, good versus evil, as we later consider and evaluate conditions of reality occurring after the Fall, including those of today.

Manifestations of God’s Creation

As we know from Genesis, God created many things: the sun, moon, planets, and stars; the physical earth; all sorts of plants and animals; human beings and so on. These are facts—physically existing truths that the Bible says God created in Genesis 1. Aside from these, however, there are other truths which God indirectly created as a function of the facts He originated. These are what we may call factual concepts. They are concepts because they are ideas or expressions of ideas which exist to define things we humans validly observe or describe in our world. However, these concepts are factual—they are indirectly created truths because they are rooted in, or have their validity in, actual facts that God created during His six days of work.

Consider Genesis 1:26-27:

Then God said, Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth. God created man in His own image, in the image of God He created him; male and female He created them.

Accordingly, in this passage, we see direct physical facts created by God: fish of the sea, birds of the sky, the cattle, the earth, etc. However, with the inclusion and consideration of man, we see some additional things. Note, first, that God made man male and female. Although directly indicated is the creation of biological sex differences in humans as a fact (as similarly comparable to the animals), what is indirectly created here is the idea of gender roles, or the foundation for uniquely ordained purposes for men and women in general (e.g., a dad versus a mom). Gender would then be a factual concept created by God.

Other, more significant concepts present themselves in this passage in a similar manner. Note, for instance, that man is to rule over all the animals God created. In other words, the concept of superiority is being introduced by God in His creation via the role of man in terms of the animals. This likewise creates the concept of inferiority in His creation by default from the perspective of the creatures ruled. Along these lines, note also that since the created man is male and female, this presents the idea of multiple humans ruling at