The Triumph of Grace Over Race

How should people who expect to live together in heaven live now?

Jesus will not come again until the everlasting gospel has been preached to "every nation, and kindred, and tongue, and people" (Rev 14:6; Matt 24:14). Indeed, every race will be represented among the redeemed. In the earth made new, they will sing "a new song, saying, Thou art worthy . . . , for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth" (Rev 5:9, 10).

For Bible-believing Seventh-day Adventists, the above scriptural passages suggest that transcending the barriers of race is both a challenge to the gospel commission as well as a wonderful opportunity to demonstrate how the grace of Christ triumphs over the

divisions of race. Through Christ's enabling power, the life and witness of Seventh-day Adventists can show to our racially-wounded world that the racial harmony of the remnant church is a beautiful model of what the final state of humanity will be in God's design.

THE CHALLENGE OF RACE

Irrespective of the color of skin, hair, or eye, or the striking appearance of face or body, the distinctive mode of speech, language, or dress, or other external characteristics such as gender, age, weight, height, temperament, or disability, every member of the human race was specially created to reflect the divine image of our loving Father (Acts 17:26; cf. Gen 1:26, 27). And because each race was purchased at the cost of Christ's life, every human being is the object of His redeeming love (Rev 5:9). Thus, in God's magnificent plan for our world, differences of race were to be a blessing, not a curse; a pleasing variety, not a cause for shame or reproach; an expression of divine grace, not of human disgrace.

The Disgrace of Race. Sadly, however, the divine grace of race has been disgraced. Fallen man has transformed it into an ideology (a set of ideas and beliefs) that justifies the prejudice (preconceived negative attitude) and discrimination (unjust acts) of one group of the human family against another. This is what is known as racism or tribalism, a humanistic world view built on the erroneous belief that human beings do not all have intrinsic value or equal worth. In other words, racism holds that some groups are inherently superior to others.

Historically, the races or groups that have been treated as inferior or subhuman have included people of color, white peasants, Jews, native Americans, Gypsies, and women. Other groups, such as prisoners, the chronically ill, the physically disabled, the mentally retarded, children, the elderly, and unwanted babies, have frequently been despised, denigrated, and dehumanized. Today, however, racism manifests a baffling complexity, intensity, and respectability.

Recent expressions of racism include: (1) the tribal genocide in Rwanda in which, in just three months, one million people—some 10,000 of whom were Seventh-day Adventists—were massacred by their neighbors because they were deemed a threat to the superior race; (2) the experiment of ethnic cleansing in Bosnia in which tens of thousands of people were "collected," "concentrated" and "eliminated" by their neighbors because of the belief that some people cannot dwell together with the superior race; (3) the practice, prevalent in some countries, of exploitation, domination and abuse of defenseless children, women, and the physically or economically disadvantaged, because these forms of slavery enhance the quality of life of the superior race; (4) the countless cases of brutality, war, executions, abortions, euthanasia, etc., which are currently being carried out in different places because such acts of violence are thought to make the world safer and better for the superior race.

Though in America the word "racism" usually denotes conflict between white and black, this is much too narrow a definition.

Though in America the word "racism" usually denotes conflict between white and black, this is much too narrow a definition. I have seen racism far stronger in Africa, where one tribe in an area or country seeks dominance over another. I have seen it in the Middle East, where the sons of Abraham still fight one another. I have seen it in various countries of Europe in the rise of ultra-nationalism and neo-Nazism. I have seen it in Canada, where differences in language and culture have fueled hostility among citizens of the same country. I have seen it in the former Soviet Union, where the fallen colossus seems destined to break into ever-smaller warring pieces.

Nor is the phenomenon limited to ethnic or nationalistic concerns. It may be seen in chauvinism of either gender, in the designation of an unborn child by the neutral term "fetus" so that it may be the more easily disposed of, and in the "invisibility" of people with various handicaps with which we prefer not to deal. No matter what lines we draw to elevate one group and denigrate another, we are dealing with the same issue. Throughout this article, we will use the term "racism" in this broader sense and with an international perspective, in no way focusing on any one country or any single conflict.

The common thread in these various manifestations of racism—whether tribalism, white and black racism, antiSemitism, anti-Arabism, apartheid, patriotism, male and female chauvinism, etc.—is the idea that one group, distinguished by certain easily noticed characteristics, is inherently superior to all others. Taken to its logical conclusion (as it is in many parts of the world), it holds that since some human beings are not true "persons," where necessary (i.e., to enhance the quality of life of the superior persons), the inferior group may be dehumanized, oppressed, even killed.

Having rejected Christ's free offer of grace for the human race, humanity is paying a high price for its disgrace of this grace.

None of us is totally immune from the virus of racism, for at its root lies the pride that often leads us to belittle and hate others because of their physical characteristics, ethnic origin, social standing, or religion. This pride repudiates the spirit of Christianity, which teaches that the believer should "not think of himself more highly than he ought to think" (Rom 12:3), "but in humility count others better than yourselves" (Phil 2:3, RSV). It also goes

contrary to the Christian spirit which can say of another, "He must increase, but I must decrease" (John 3:30). Moreover, by defining kinship in terms of blood or genes rather than faith, it rejects Christ's statement that "whoever does the will of my Father in heaven is my brother and sister and mother" (Matt 12:50; cf. Luke 14:26). In other words, the racial spirit considers the cord of ethnic blood to be stronger than the redeeming blood of Christ which has linked all believers in one common brotherhood (Heb 13:1; 2 Pet 1:7).

For racists, the superior blood of their race rather than the precious blood of Christ (1 Pet 1:19) constitutes the center of value, a supreme object of devotion. Tragically, because of this erroneous belief in the inherent superiority of a race, some people will gladly toil, suffer, kill, and die!

Clash of Views. Racism is opposed to Christianity. It not only challenges the principles of the Christian believer, it also clashes with the witness of the Christian church—particularly the message of God's end-time church. Racism repudiates three cardinal aspects of the three angels' messages: the doctrines of creation, redemption, and the law of God, doctrines foundational to the Seventh-day Adventist teaching regarding the Sabbath, the second coming, and the perpetuity of the moral law.

By teaching that one's own race is more important than all others, racism repudiates the Bible's doctrine of creation, which establishes the oneness and equality of all humanity. Without such a creation, there is no basis for the Sabbath or for worshiping and glorifying God alone, as the first angel's message calls us to do.

By seeking to establish its own group in security and prosperity at the expense of others (often involving various atrocities), racism renounces the Bible's doctrine of redemption, which says that God will provide the ultimate security and safety to all—Jew and Gentile—who have accepted Jesus Christ as their Savior and Lord. To call people to God's redemption is the purpose of the three angels' messages.

By violating each of the principles of God's moral law,* the unerring standard of right and wrong by which all are to be judged (1 Jn 3:4; James 2:10-12), racism rejects the most definitive moral code for all humanity (Exod 20:1-17; Ps 19:7, 8; Matt 5:17-19). If we are to take the everlasting gospel to every people (Rev 14:6), we cannot restrict our care for "neighbor" only to those of our own group (Lk 10:25-37).

So the issue of race poses a serious challenge to the gospel commission, especially in its end-time context of the three angels' messages. Is it any wonder, then, that God has raised up the Seventh-day Adventist church to display to our racially-wounded world how the grace of Christ triumphs over the disgrace of race?

ADVENTISM'S UNIQUE OPPORTUNITY

Of all the Christian churches today, Seventh-day Adventists are the best equipped to deal with the challenge of racism. If we believe, as Ellen White did, that one day—in our day—the walls of racial prejudice and bigotry *"will tumble down of themselves, as did the walls of Jericho, when Christians obey the Word of God, which enjoins on them supreme love to their Maker and impartial love to their neighbors"* (Christian Service, p. 217), then Bible-believing Adventists who are eagerly awaiting the Lord's return have a unique opportunity to address racism in both society and the church. Three reasons can be given for this assertion.

Our Unique Identity. First, the Seventh-day Adventist church's selfunderstanding as the remnant church—the true Israel of God—recognizes the fact that membership in the New Israel does not depend on natural birth but on the spiritual birth of conversion (Jn 3:3-21); not on ethnic blood but on the redeeming blood of Christ (Heb 9:14, 15; Rev 5:9). The only kind of race the Bible recognizes is not a superior race, but a holy race (1 Pet 2:9); and the only kind of segregation or apartheid (an Afrikaans word that means separation) acceptable in the biblical religion is separation from sin. The Bible requires us to display the beauty of racial harmony.

Of all the Christian churches today, Seventh-day Adventists are the best equipped to deal with the challenge of racism.

Our Unique Mission. Second, the Seventh-day Adventist church understands its reason for existence to be found in its unique global mission in the world. Members of this church have been called to praise Jesus Christ, the One who *"has redeemed us to God by [His] blood out of every kindred, and tongue, and people, and nation"* (Rev 5:9) and to proclaim His everlasting gospel unto "every nation, and kindred, and tongue, and people" (Rev 14:6). This mission demands that we transcend all the barriers of race that currently exist in our midst.

Our Unique Name. Third, the unique name by which the church is identified—Seventh-day Adventist—calls for an unparalleled display of racial harmony. The "Seventh-day" component of the name announces our theology of the Sabbath, a doctrine pointing to God as the Creator (and hence, re-Creator or Redeemer) and Father of all human races. The Sabbath is designed to remind believers, at least every week, of the inherent worth of every person and the need to treat each one—irrespective of gender, ethnic origin, religion or class—with respect and dignity (Exod 20:8-11).³ Indeed, the doctrine of creation is "the antidote to idolatry," the "foundation of true worship," "the basis for true worth," and *"the basis for true fellowship."*⁴

The "Adventist" component of the name recognizes that in the church awaiting Christ's return and in the earth made new will be people from "every nation, tribe, people, and language." That such a community should actually exist in a world torn by ethnic and racial divisions and hatred will be a wonder and a marvel to the world.

The above three defining characteristics of the church—its identity as a remnant, its global mission, and its unique name—compel the church to exhibit to the world a kind of racial harmony that has, perhaps, not existed since the early church. Describing how the early church conceived itself in the world, one second-century writer noted:

"Christians are not to be distinguished from other men by country, language, or customs. They have no cities of their own, they use no peculiar dialect, and they practice no extraordinary way of life. Residing in cities of the Greek world and beyond it, as is the lot of each, they follow the local customs in clothing, diet, and general manner of life, but at the same time they exhibit the constitution of their own commonwealth as something quite paradoxical. They reside in their homelands—but as aliens. Every foreign land is home to them, every homeland a place of exile."⁵

Our Unfulfilled Mission. Unfortunately, Seventh-day Adventist history is not without its examples of racism.⁶ Even today, the existence of racism in various parts of the world church is often denied or down-played. And when we admit its prevalence, we often find it hard to discuss the subject honestly: we are either too angry to speak about it, or too uncomfortable, if not afraid, to address the issue. So it is not surprising that whenever the subject of racism comes up for discussion, we tend to deal with it superficially. But is this an appropriate way to deal with an issue that challenges the life and witness of our church?

Over three decades ago, one Christian writer posed this provocative question: *"Why are there so many Christians who, belonging to the same church, converse with each other only on the most superficial level, smiling and amiable as they meet but never discussing with each other the issues which trouble them most?"* He urged Christians to answer this question if they are to discover *"why Christian communion is in most churches a pretense, a cordial but uneasy fiction, rather than a strengthening, creative reality."*⁷

The above question concerns the issue of racism, a practice that Ellen White feared *"will ever remain a most perplexing problem,"*⁸ but whose walls of prejudice, as we already noted, she believed "will tumble down of themselves, as did the walls of Jericho, when Christians obey the Word of God, which enjoins on them supreme love to their Maker and impartial love to their neighbors" (Christian Service, p. 217).

Adventists have a unique opportunity to display the triumph of grace over the divisions of race. Since we have not yet fully attained to it, would it not be part of our preparation for Christ's second coming to make a serious attempt towards racial harmony?

TOWARDS RACIAL HARMONY

Ellen G. White states that the spirit of pride and prejudice "which built up the partition wall between Jew and Gentile is still active" (The Desire of Ages, p. 403). If the racial problem is not to "ever remain a most perplexing problem" for the Seventh-day Adventist church, then the time is ripe for the church to seek insights from Scripture in order to bring about racial or tribal healing and harmony.

We must speak candidly to this forbidden subject. The suggestions that follow will be drawn from Acts 10, the Jew and Gentile encounter of Peter and Cornelius.

1. Acknowledge Our Racial Prejudices. Expounding on the meaning of the holocaust for Christians today, David A. Rausch said: *"The most dangerous attitude we can have is to think that we have no prejudice. The next danger is to believe that it cannot make us cold and indifferent so that it does not harm our society and that it takes no toll on our spiritual life."*⁹ To begin the process of racial healing and harmony we must be humble enough to acknowledge the fact that we too, like the people in the world, have often harbored racial attitudes and engaged in racially discriminatory acts. This should not be too hard for us to accept since the Bible records that even in the apostolic church, among the pillars of the Christian faith, racial and ethnic prejudice thrived.

Thus, when Peter declared in the house of Cornelius, "Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him and worketh righteousness is accepted with him" (Acts 10:34), he was speaking for many of the early Jewish Christians.¹⁰ One rather surprising thing about this statement is that it took some ten years after Pentecost for Peter—an apostle of Christ, a prominent leader in the apostolic church, and a Spirit-filled Pentecost evangelist whose preaching in one day yielded some 3,000 souls—"to perceive" that God is no respecter of persons, and that His favor does not follow racial or ethnic lines. Like the other believers, Peter had a theoretical knowledge of this truth of the gospel (already revealed in such Old Testament passages as Deuteronomy 10:18, Job 34:19, and 2 Chronicles 19:7), yet it took him some time to gain a practical, personal understanding of it. It did not come to him immediately after his conversion, or after he began preaching, or even after he became a church leader. It took a decade for this prejudice to be removed from his heart!

We ought to learn from Peter's experience. Like other human beings, Adventists struggle with prejudice. We must be honest about our failures and face them realistically. Like Peter, we are often prejudiced against people who are different from us in race, culture, nationality, or class—even though we may know theoretically that God loves all people equally and that Christ died for everyone. We must face the fact that we are all infected by the virus of prejudice. We must acknowledge that like others in the world, we have often harbored racial attitudes and engaged in racially discriminatory acts. This should not be too hard for us to accept since the Bible records that even in the apostolic church, among the pillars of the Christian faith, racial and ethnic prejudice thrived.

Thus, when Peter declared in the house of Cornelius, "Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him and worketh righteousness is accepted with him" (Acts 10:34), he was speaking for many of the early Jewish Christians.¹⁰ One rather surprising thing about this statement is that it took some ten years after Pentecost for Peter—an apostle of Christ, a prominent leader in the apostolic church, and a Spirit-filled Pentecost evangelist whose preaching in one day yielded some 3,000 souls—"to perceive" that God is no respecter of persons, and that His favor does not follow racial or ethnic lines. Like the other believers, Peter had a theoretical knowledge of this truth of the gospel (already revealed in such Old Testament passages as Deuteronomy 10:18, Job 34:19, and 2 Chronicles 19:7), yet he did not fully understand that it had practical, ethical implications for his own life. Peter and the others did not at first "perceive" that racism or ethnic prejudice is not acceptable to God." We can be thankful that God gave clear instruction on this matter to Peter, instruction preserved in His Word.

Could the Scriptures be suggesting that even Bible-believing Seventh-day Adventists—God-fearing church members, well-meaning missionaries, successful evangelists, capable church administrators, articulate professors of religion or theology, prolific writers and editors, etc.—can exhibit racial or ethnic prejudice, without fully realizing it?

If we desire racial harmony, we must confess our sins for whatever part we may have played in perpetuating racism.

2. Confess the Sins of Racism. Peter's statement, "Of a truth I perceive that God is no respecter of persons . . ." may also be understood as a public act of confession. He may have understood that injustice cannot easily be forgotten, but it can be freely forgiven upon confession. Therefore, if we desire racial harmony, we must confess our sins for whatever part we may have played, deliberately or unknowingly, in perpetuating racism.

We must confess our sin:

• for remaining silent when there was opportunity for us to act nobly and courageously in treating people of all races as equal;

• for shirking our responsibility to show concern for the poor, weak and oppressed, instead of blaming them for the racial injustices they suffer;

• for the racial slurs, epithets and jokes, and the "innocent" caricatures and stereotypes we have used for other races when we were behind closed doors;

• for our paternalistic "love" for the despised race—as long as we kept them "in their place";

• for the will-to-power that is often exhibited by covert political maneuvers at church council deliberations, elections, and appointments;

• for encouraging "race-flight" in the churches when other races begin to worship with us;

• for equating Christianity with Western "civilization," and Seventh-day Adventism with ideologies of certain political systems or parties;

• for placing prejudicial stumbling-blocks in the path of our children, and letting them mimic our racial attitudes and actions.

But those of us who have been historic victims of racial prejudice and bigotry must also share moral responsibility for racism. We must confess our sins for being as much a part of the racial problem as the perpetrator.

We also must confess our sins:

• for mirroring the prejudice we ourselves have experienced and retaliating with prejudice, bitterness and anger;

• for being suspicious of the intentions behind all genuine gestures of goodwill from persons belonging to the favored race and for rebutting them as hypocritical;

• for accusing and blaming the children of the favored race for the wrongs committed by their parents;

• for the times when we have hypocritically eulogized the perpetrators of racism;

• for the occasions when, for personal gain, power, or anger, we have argued for the existence and perpetuation of racially exclusive churches, schools and institutions;

• for casting every conflict between us and others as a racial problem, and for blaming the results of our lack of responsibility upon other races,

• for our failure to empathize with victims of reverse discrimination, and for gloating in our hearts when we say to them, "Now you know how we have always felt."

If we all confess our racial sins, He is faithful and just to forgive us and to cleanse us from all unrighteousness (1 Jn 1:9).

3. Seek Biblical Solutions. In the home of Cornelius, Peter called attention to what "God hath shewed me" about other races (Acts 10:28); similarly, all the Gentiles present sought to "hear all things that are commanded . . . of God" (v. 33). In other words, they asked for divine guidance. This means that since the inspired Scriptures express the mind and will of God (2 Tim 3:16-17), we must always seek biblical solutions to the problems that confront us. Three points have special bearing on our dicussion of racial or tribal conflicts:

First, we must clearly understand that the root cause of racism is not merely economic or political exploitation, but human pride. If the problem of racism is a "heart problem," then the cure for it is not "education, culture, the exercise of the will, [or] hu-

man effort," all of which "may produce an outward correctness of behavior, but they cannot change the heart." There is a need to have a born-again experience. "There must be a power working from within, a new life from above, before men can be changed from sin to holiness. That power is Christ. His grace alone can quicken the lifeless faculties of the soul and attract it to God, to holiness" (Steps to Christ, p. 18). Henry Ward Beecher put it well:

"The moment a man's heart touches the heart of Christ in living faith, he becomes, whether he knows it or not, the brother of every other, in heaven or on earth, who has come into the same relationship with Christ. Whoever is united to Christ is brother or sister to everybody else that is united to Him."

Second, in the quest for racial harmony, we must pursue the path of reconciliation, not of forced integration. For while integration—a political pursuit that makes it illegal to discriminate against another on the basis of his race—may be helpful in reducing the effects of racism, a lasting solution is only possible through the transforming power of Christ. The gospel imperative for reconciliation is much stronger than the legal urge for racial integration (Matt 5:24; 2 Cor 5:16-21).

Third, we must not confuse the Christian's pursuit of unity among the various races with the secular agitation for equality—a political declaration enshrined in the constitution or laws of nations and which can be redefined or revoked by legislators when they so wish. The Bible calls upon believers to pursue unity at all times (Jn 17:20-23), but as for equality, we must distinguish clearly between ontological equality and functional equality.

Ontological equality suggests that human beings are equal—in their standing before God, in all having been created in His image, in all needing salvation through Christ, in all having been called to the same destiny (Gen 1:26, 27; Gal 3:28; 1 Pet 3:7). The Christian recognizes that this equality results solely from God's action and purposes and not from any intrinsic qualities that human beings possess by themselves. It is a gift of God to every member of the human race, regardless of ethnicity, status or gender. This is what Paul had in mind when he wrote in Galatians 3:28 that "in Christ Jesus" there is "neither Jew nor Greek, neither slave nor free, neither male nor female." This statement on ontological equality did not, however, do away with functional role distinctions. Thus, ontological equality must not be confused with functional equality, the view that there is equality of ability, skill, gifts, office, or position. The Bible does not teach functional equality, since the Holy Spirit gives to each "severally as He wills" (see 1 Cor 12; Rom 12:3-8).

Equality is a gift of God to every member of the human race, regardless of ethnicity, status or gender.

The unity to which Christians are called affirms ontological equality, not functional equality. Such unity seeks to employ our functional differences in a complementary manner for the advancement of God's kingdom. This understanding will correct some of the excesses of the various racial or gender "equal rights" movements.

4. Develop Interracial Relationships. Since racism is kept alive by ignorance of other races—the absence of genuine intimate knowledge of others, and an unwillingness to engage in genuine interaction—racial harmony can be restored and strengthened as we make the effort to move beyond our segregated homes, neighborhoods, schools, churches, conferences, etc., and relate meaningfully with people of other races. Such an attitude does not renounce the natural affinity we feel for those with similar culture, but it endeavors to expand our horizons through our coming to know, understand, and appreciate people of different backgrounds.

The process that led to Peter's "perceiving" that God is no respecter of persons began with prayer on the part of both Peter and Cornelius. Then, contrary to the restrictions imposed by social customs and traditions (Acts 10:28), Peter risked his life, career, and position in order to establish a relationship between himself, a representative of God from the favored race, and Cornelius, a member of the despised race. Whether the underlying division was ethnic or religious is immaterial; the gulf was wide, but God bridged it decisively. Peter allowed the messengers from Cornelius "to be his guests" (Acts 10:23 NIV), and Cornelius, apparently, permitted Peter and his fellow Jews to stay with him "for a few days" (Acts 10:48; cf. 11:3).

As a result of the encounter, Peter rejected the two extreme views people tend to adopt towards one another: 1) treating the superior race as divine and hence, "falling down at his feet and worshiping him" (see vv. 25-26), and 2) treating the inferior race as subhuman, as "common or unclean" (v. 28). "Peter refused both to be treated by Cornelius as if he were a god, and to treat Cornelius as if he were a dog."

Can we imagine what would happen if the different races in our church, in every part of the world, would interact with one another, visiting, praying, and sharing their homes, meals, and resources? When we truly get to know people of other races as real human beings, we shall:

• begin to identify our next door neighbors as Sue and John and not as "my white neighbors"; we shall recognize the physician as Dr. Kofi, not as a "fine black doctor";

• not only allow them to speak, but make efforts to hear them in our church publications and at our church council meetings;

• put an end to the cultural snobbery that leads us to think and act as if we exhibit a far greater sense of ethical sensitivity—on issues of justice, fairness, equality, etc.—than do other races in the church;

• hire them in our churches and institutions, not in order to fulfill some racial quotas, but because they are the best qualified and most gifted personnel available;

• work toward developing models that show the spiritual and social significance of cohesive worship and ministry, and a missionary enterprise that allows workers to move "from everywhere to everywhere";

• celebrate their histories not as monuments to tokenism, but because their experiences have kinship with our own;

• carefully evaluate our own attitude toward them if, despite our strong and wise counsel to the contrary, they enter into interracial or intertribal marriages with those of our race; we shall offer them our care and support, for, no less as our brothers-and sisters-in-law, they are our brothers and sisters in Christ.

5. Take a Stand Against Racial Injustice. Restoring and strengthening racial harmony requires that we take a stand against any form of racial injustice, wherever and whenever it appears—and not only when the problem concerns our own tribe, race, or group. It compels us to be ethically sensitive to social issues affecting all human beings (war, abortion, capital punishment, euthanasia, gender and age discrimination, poverty, unemployment, ecology, etc.). In this effort, those who historically have been perpetrators and beneficiaries of legal and institutional racism must take the lead.

The New Testament suggests that those in privileged positions and who benefited from their favored status—i.e., those who were slow to recognize that "God is no respecter of persons"—were foremost in speaking out in God's name against partiality, whether based on ethnic origin, religious background, or other distinctions. For example, Peter (1 Pet 1:17), Paul (Rom 2:11; Gal 2:6), and James (2:1) all proclaimed this doctrine without fear. John, the disciple, who once wished Jesus to call fire from heaven to consume the Samaritans, was the one who went on a loving mission to the Samaritans (Acts 8:14-25). This may explain Ellen White's rhetorical question: "Is there not much due to them [the colored race] from the white people? After so great a wrong has been done them, should not an earnest effort be made to lift them up?"

Taking a stand for justice means that:

• some of us will have to go the extra mile by equipping, in whatever way possible, some members of the underprivileged race in the harness of their talents and gifts as missionaries, administrators, theologians, etc.;

• when there are opportunities for employment or advancement, etc., we shall not ignore or overlook some races;

• we shall not judge the intelligence, capability, or spiritual maturity of other races by how articulate they are in their use of particular languages;

• in a world-wide church such as our own, no region of the world field will be encouraged to blackmail, defy, or circumvent the consensus of the church on theological issues;

• we shall quit masquerading our contempt for some races by acting as if the church in some parts of the world is more "progressive" or "principled," "enlightened" or "mature" than the rest of the church;

• we shall emulate the example of Adventists in post-apartheid South Africa in uniting racially segregated conferences wherever they may exist;

• whenever the church is called upon to compute its success, we will insist that the computation should not be in terms of numbers, dollars, or degrees, but in terms of faithfulness to historic Christian truths and in terms of costly discipleship.

From the encounter of Peter and Cornelius in Caesarea (Acts 10), we may conclude that whenever we make genuine efforts at racial harmony, there will not only be an outpouring of the Holy Spirit, but there will also be conversions and baptisms (Acts 10:44-48; 11:15-18). Are we eager for the same?

THE TRIUMPH OF GRACE OVER RACE

Human history records the tragic consequences of the disgrace of race. Racism has created in its victims a sense of inferiority, defeatism, resentment, and a determination to get even. It has despised, beaten, wounded, robbed, bruised, and left unconscious people of other races, while those who are in a position to show compassion and bind up the wounds of the victims of racism, like the priest and Levite in Christ's parable, have often passed by on the other side. Worse still, racism has murdered many innocent people just because of the shape of their noses, the color of their skin, eyes, or hair, or some other external feature—including age, weight, gender, or disability.

This triumph does not eliminate the differences among groups of people but transcends them through respect, acceptance, and Christlike love.

Racism has disgraced the grace of race. It has left our world wounded, bleeding, and dying. Part of our mission in proclaiming the everlasting gospel to "every nation, and kindred, and tongue, and people" is to demonstrate visibly the triumph of grace over race. This triumph does not eliminate the differences among groups of people but transcends them through respect, acceptance, and Christlike love. Through the Savior's enabling power, we can show the world that, indeed, the remnant church is a beautiful model of what humanity's final state will be in God's design. Our strongest motivation to display the beauty of the grace of race is found in the teaching and personal example of our Lord Jesus Christ. "Our remembrance of the love of Jesus, a love that directed Him to declare that even enemies are to be loved, should strengthen the Christian on this journey. If we are to love our enemies, should we not also love our fellow neighbor of a different race, ethnic origin, or religious faith?"

Indeed, Seventh-day Adventists maintain that "the church is one body with many members, called from every nation, kindred, tongue, and people. In Christ we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation. Through the revelation of Jesus Christ in the Scriptures we share the same faith and hope, and reach out in one witness to all. This unity has its source in the oneness of the triune God, who has adopted us as

His children" (Fundamental Beliefs of Seventh-day Adventists, #13).

Can we imagine the powerful impact our Christianity will have, if we live out the ethical implications of this belief?

With prophetic insight, Ellen White looked beyond her day to ours and proclaimed, "When the Holy Spirit is poured out, there will be a triumph of humanity over prejudice in seeking the salvation of the souls of human beings. God will control minds. Human hearts will love as Christ loved. And the color line will be regarded by many very differently from the way in which it is now regarded" (Testimonies for the Church, 9:209). She was most emphatic: "Walls of separation have been built up between the whites and the blacks. These walls of prejudice will tumble down of themselves as did the walls of Jericho, when Christians obey the Word of God, which enjoins on them supreme love to their Maker and impartial love to their neighbors. For Christ's sake, let us do something now" (The Southern Work, p. 43, emphasis mine).

Shall we respond to this ethical challenge of the three angels' messages? Are we eager for the Holy Spirit to knock down our walls of tribal and racial prejudices? Are we willing to allow God's impartial love to triumph over our pride, our hurt, and our hate? Are we prepared to let His amazing grace triumph over the amazing disgrace of our race? "For Christ's sake, let us do something now"!

NOTES

This article is adapted from the author's "Saved by Grace and Living by Race: The Religion Called Racism," in Journal of the Adventist Theological Society 5/2 (Autumn 1994): 37-78.

1. George D. Kelsey, Racism and the Christian Understanding of Man (New York: Scribner's, 1965), p. 162.

2. As Everett Tilson has shown, racism breaches each of the Ten Commandments. See Everett Tilson, "Segregation and the Ten Commandments," in Alfred T. Davies, The Pulpit Speaks on Race (Nashville, Tenn.: Abingdon, 1965), pp. 96-103.

3. Refer to the author's " 'Remember' the Sabbath Day," Adventists Affirm 8/3 (Year-End 1994), pp. 5-14.

4. Seventh-day Adventists Believe. . . (Washington, D.C.: Ministerial Association, General Conference of Seventh-day Adventists), pp. 73-74.

5. Epistle to Diognetus, pp. 5-6, quoted by C. H. Dodd, Christ and the New Humanity, Facet Books Social Ethics Series 6 (Philadelphia, Pa.: Fortress, 1965), pp. 3-4.

6. See Richard Schwarz, Light Bearers to the Remnant (Mountain View, Calif.: Pacific Press, 1979), pp. 564-578; Louis B. Reynolds, We Have Tomorrow (Washington, D.C.: Review and Herald, 1984), especially appendix B, "Actions From Regional Advisory Committee in Miami, April 7-9, 1969," pp. 362-370; W. W. Fordham, Righteous Rebel (Washington, D.C.: Review and Herald, 1990). Calvin Rock, "A Better Way," Spectrum 2/2 (Spring 1970), pp. 22-24, also offered some psychological, sociological, and theological factors that historically have led to racism in the Seventh-day Adventist church. Among other factors, Rock points to political expediency (the fear of a loss of prestige, finances, status, and even job or livelihood) should racism be eliminated; an evangelistic strategy that is directed to the upper-lower and lower-middle class; the segment most threatened by racial parity; a certain kind of conservatism and fundamentalism that ignores the ethical dimension of the biblical doctrines; and a tendency to ignore social issues on the pretext that the situation is too hopeless for any meaningful change.

7. Kyle Haselden, Mandate for White Christians (Richmond, Va.: John Knox Press, 1966), p. 24.

8. Testimonies for the Church, 9:214 (1899). Most of her statements on the issue relate to the black and white racism that raged in her days (see The Southern Work, pp. 83-84); but they apply to the different expressions of racism as well.

9. David A. Rausch, Legacy of Hatred: Why Christians Must Not Forget the Holocaust, 2nd ed. (Grand Rapids, Mich.: Baker, 1990), p. 1.

10. Peter was not alone in "perceiving" that God is no respecter of persons. Those who had come with Peter from Joppa "were amazed" at seeing the Gentiles in Cornelius's home receive the outpouring of the Holy Spirit (Acts 10:45). Apparently, they thought that Gentiles were not worthy of such a gift. Even more, we are told in Acts 11 that when the brethren in Jerusalem heard the news, they were very upset. Therefore, Peter's statement in Acts 10:34 clearly indicates that the early Jewish Christians failed to grasp fully the fact that no form of ethnic or racial prejudice is justifiable under the gospel.

11. They had bought so much into the established societal norms ("For we know that it is an unlawful thing for a man that is a Jew to . . ." [Acts 10:28; cf. 11:1, 2]) that if they could have had their own way, they would certainly have maintained segregated churches on Sabbaths, they would have preferred to run segregated schools in the same towns and cities, and wherever possible, would have had segregated dining facilities (Gal 2:11ff). But for the Spirit of God, the privileged group in the early church [Jews] would have wanted to control the leadership and resources of the church (Acts 6), paying little attention to the needs of the deprived members and making little effort to train leaders among the unfavored group.

12. George Kelsey, "Racial Patterns and the Churches," pp. 74-76.

13. W. L. Emmerson, The Bible Speaks, 2 vols. (Warburton, Victoria, Australia: Signs Publishing Co., 1949), 2:439, attributes the above statement to Henry Ward Beecher.

14. Equality is a concept introduced by scientists in their effort to define the basic relationship between some separate items. What is not generally recognized, however, is that the concept of equality is not scientific; it is neither provable nor disprovable. It is valid only when one assumes it. In other words, the idea of equality must be accepted by faith. As applied to human beings, individuals and groups are said to be equal solely because they are so declared. The Christian must therefore be clear in his or her mind regarding who it is that grants that equality and on what basis it is granted.

15. John Stott, The Spirit, the Church and the World (Downers Grove, Ill.: Intervarsity, 1990), p. 189, emphasis mine.

16. Ellen G. White: "Their [blacks'] voices are to be heard in the representative assemblies" (Testimonies for the Church, 9:207).

17. Adventists contemplating interracial marriage need to be cautioned by Ellen White's judicious counsel regarding intermarriage (Selected Messages, 2:343-344; see also pp. 481-488), which points out some of the problems and pressures experienced by couples and children of interracial marriages. "All should consider that they have no right to entail upon their offspring that which will place them at a disadvantage" (p. 343). Such factors add to the stresses commonly experienced in marriage. In most parts of the world, these factors make interracial marriages inadvisable at best and impossible to recommend. But when people do form such unions anyway, the Christian's responsibility is to treat them with courtesy and respect. "Prejudice is melted away with the love of God." "When the Holy Spirit is poured out, . . . human hearts will love as Christ loved. And the color line will be regarded by many very differently from the way in which it is now regarded. To love as Christ loves, lifts the mind into a pure, heavenly, unselfish atmosphere" (pp. 486, 487).

18. The Southern Work, p. 15. "Every effort should be made to wipe out the terrible wrong which has been done them [members of the colored race]" (ibid.). "The American nation owes a debt of love to the colored race, and God has ordained that they should make restitution for the wrong they have done them in the past. Those who have taken no active part in enforcing slavery upon the colored people are not relieved from the responsibility of making special efforts to remove, as far as possible, the sure result of their enslavement" (ibid., p. 54).

19. Ellen G. White wrote, "Special efforts should be made to increase the force of colored workers" (Testimonies for the Church, 9:207). "Among the negro race, there are many who have talent and ability" and "Many wise, Christian men will be called to work" (ibid., p. 202).

20. According to Ellen G. White, "Many of the colored race are rich in faith and trust. God sees among them precious jewels that will one day shine out brightly" (Testimonies for the Church, 7:229).

21. David A. Rausch, Legacy of Hatred, p. 15.