Anti-racism and Christian hope

Dr Jessamin Birdsall draws on insights from her recent book, Healing the Divides, to suggest a distinctive Christian contribution to racial unity and justice.

The murder of George Floyd in May 2020 catalysed protests against racial injustice in the US, UK, and around the world.

Thousands took to the streets to show solidarity with the Black Lives Matter (BLM) movement. A surge in media coverage, podcasts, events, and conversation increased our collective awareness of the ongoing realities of racial injustice. Organisations of all kinds - schools, universities, charities, and businesses - pledged to become anti-racist.

Churches too have joined the conversation and the activism. For some Christians, this is the first time they have really thought about racism. For others, this is the next phase of a multi-generational struggle.

As we work alongside people of all faiths and none, what do Christians bring to the anti-racist struggle? Of course we bring many things - our time, money, energy, and political action. But what do we bring theologically?

I contend that a biblical theology of sin and a biblical theology of hope are two significant contributions that Christians have to offer the contemporary anti-racist movement.

Sin

First, a biblical theology of sin provides deeper insight into the problem of racism. With a fuller appreciation of the complex nature of racism, we are then able to be more realistic and holistic in our response to it.

In contemporary debates about racism people tend to assert either that racism is a problem of individual beliefs and behaviours or that it is a problem embedded in structures. These different emphases tend to align with political affiliation.

But Scripture affirms both. On the individual level, Scripture condemns the practice of discriminating against others because of external differences (James 2:1-4). At the structural level, Scripture includes examples of discrimination becoming embedded in systems (Acts 6:1–7). Scripture teaches that sin taints not only our outward behaviours but also our inner selves. Sin can distort our thinking (Eph 4:18, Rom 1:21) and even our desires (Jer 17:9). Sin can be intentional or unintentional (see the sacrificial system which made provision for unintentional sin, Lev 4) and has multi-generational consequences (Deut 5:9b-10). Sin warps every single person (Ps 14:13, Rom 3:23) regardless of how much or how little power they hold in society.

In summary, Scripture helps us to understand that sin is deeply rooted and complex—and the problem of racism may be more far-reaching than we tend to believe.

What are the implications of our theology of sin for Christian engagement in anti-racist activism? First, recognising that racism encompasses individual and collective, intentional and unintentional expressions compels us to adopt a holistic approach to tackling racism. Therefore Christians should call for and be part of efforts to reform policies, systems, and institutional leadership structures. At the same time, Christians should call for and participate in reshaping character, thought patterns, behaviours, and interpersonal relationships. Both approaches are needed to make meaningful progress.

Second, a biblical theology of sin should equip Christians with humility in our struggle against racism. Why? Because we recognise we are all sinful. The earliest pages of Genesis reveal universal human tendencies to elevate ourselves above others (and God), to pursue self-interest, and to blame others when things go wrong. Because sin taints all of us, we all need humility when working together to combat racism. If I come up with a solution I believe to be good for everyone, I need to be open to the possibility that there is selfishness or distortion within my thinking. I need to be open to being corrected by someone else. I need to be willing to apologise and receive forgiveness when I get things wrong.

Thirdly, a robust theology of sin helps us to undertake the work of anti-racism with patience and perseverance. When we have a clearer understanding of how deeply rooted the problem is, we can mentally and spiritually prepare ourselves for a long struggle rather than expect quick fixes.

Hope

The theology of sin I have briefly described above would be crushing without a theology of hope. If sin in general, and the sin of racism specifically, is so pervasive, we are hopeless if left to deal with it alone.

But we are not left to deal with it alone. As we battle racism at individual and structural levels, we do so through the power of Christ and his Holy Spirit.

Christ is in the business of liberating individuals and structures from the corruption of sin. He is the reconcilier of all things. The Apostle Paul says this about Jesus:

“For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility.”

Christ’s work on the cross made it possible for us to be reconciled to God and for us to be reconciled to each other, across ethnic and racial divisions. He has created ‘one new humanity’ that participates in and displays Christ’s reconciling power in the world.

Secular anti-racist activism locates the power for change in human agency. The idea is that if humans can just work hard enough to educate ourselves and improve our structures and systems, we can achieve liberation for all.

By contrast, Christian anti-racism locates the power for change in divine agency, in part mediated by human agency. As we engage in anti-racist activism, we do so through the power of Jesus Christ. His incarnation, death, and resurrection demonstrated that he is victorious over the forces of sin and death. This is a profound source of hope. We do not carry the burden of solving racial divisions and injustices in our own strength. God is with us in our struggle, equipping us with wisdom, courage, humility, and perseverance. And we know that Christ will come again to judge all injustice and to make all things new. Our struggle is not in vain.

In the battle against racial injustice, where cynicism and burn-out are real risks, the hope of Christ the judge and reconciler is profoundly needed. This is a hope that Christians can bring to the contemporary anti-racism movement.

Conclusion

A biblical theology of sin helps us to grasp how deep and complex racism is, and so to adopt a more realistic and holistic approach to tackling it. And a biblical theology of hope equips us with the assurance that we do not labour in vain, and that Christ ultimately accomplishes the work of justice and wholeness we long for.

Let us hold onto the promise of Isaiah 61, which Jesus tells us he fulfills in Luke 4:

The Spirit of the Sovereign Lord is on me,

because the Lord has anointed me

to proclaim good news to the poor.

He has sent me to bind up the brokenhearted,

to proclaim freedom for the captives

and release from darkness for the prisoners,

to proclaim the year of the Lord’s favor

and the day of vengeance of our God,

to comfort all who mourn,

and provide for those who grieve in Zion—

to bestow on them a crown of beauty

instead of ashes,

the oil of joy

instead of mourning,

and a garment of praise

instead of a spirit of despair.

They will be called oaks of righteousness,

a planting of the Lord

for the display of his splendor.