Dear Sisters and Brothers,

In 1964 Maurice Ethridge is perhaps one of those young people who, according to Reuel Lemmons, "have not lived long enough yet to know enough about the many and deeprooted aspects" of race relations in the United States. Ethridge preaches among Churches of Christ, but he is also pursuing graduate studies in sociology. He has just been awarded a master's degree, and in 1973 he will complete a doctorate at the University of Texas. Today Ethridge is, as he has been for many years, professor of sociology in Tennessee Technological University.

Perhaps Reuel Lemmons has chosen this essay from among the "scores of articles" he has received "on the subject of integration" because Ethridge uniquely combines biblical exegesis with social-scientific insight. Ethridge may not "know all the answers," but he is surely "positive," in Brother Reuel's terms, and hardly reticent in asserting what he does know. We do not need to guess what his convictions may be, or whether he has any.

Another preacher and I talked to a man about the gospel not long ago who had this attitude. He believed the Bible, and he assured us repeatedly that he believed every word of it. But there were portions which he rejected. We asked him if he believed that a person had to do everything that God commanded in order to be saved. "Absolutely," he replied. He was in absolute agreement with us when we mentioned such passages as 1 John 2:3-4 and 1 John 5:3. He believed that a person could not know God without obeying his commandments, and that a person must prove his love for God by obeying His commandments. Nevertheless, he maintained that he was saved even though he had never obeyed the command to be baptized. Furthermore, he had no intention of being baptized. We tried to show him his inconsistency, but he just would not see it. He believed the Bible, but only when it suited him.

This is a very prevalent inconsistency. Most people accept what they like and reject what they dislike. They believe what they want to and disbelieve what they want to, regardless of the source of the teaching. but for those who truly seek heaven, the inspired word of God is the absolute and final truth (John 17:17). The inspired Scriptures furnish man "completely unto every good work" (2 Tim. 3:16-17). Therefore, we must receive this word with meekness (Jas. 1:21). There is no complaint, no dispute, no rebellion. We simply accept everything it says and obey every command with "a true heart in fullness of faith." We must accept it even if it is in conflict with cherished opinions, age-old customs and traditions handed down from generation to generation. We must believe the Bible even when it does not suit us.

It is fairly easy for us to see others' inconsistencies, and we cannot understand why they cannot see them. Maybe they cannot see their inconsistencies for the same reason that we cannot see our own. We point the accusing finger at the denominationalists, saying, "They believe the Bible, but only when it suits them." But, in some cases we are also found to have some inconsistencies. Doubtless, some people will disagree with the remainder of this article. If so, we know the reason: some people believe the Bible, but only when it suits them.

The Jews were a proud people. In the Old Testament they were God's chosen people. God had chosen them to prepare for the coming of Christ, and to be the nation through whom the Christ should come. But, because they had been selected, and because they were proud, they also began to regard themselves as a superior race. For them, there were only two kinds of people in the world--themselves and the rest, Jews and Gentiles. God had ordained that they be separate from all other nations, but He did not say that they were superior or inferior as a national group. In the New covenant, however, this national separation was abolished. When Peter went to preach to the Gentile, Cornelius, he perceived that, "God is no respector of persons; but in every nation he that feareth him and worketh righteousness is acceptable to him" (Acts 10:34-35). Under the New Dispensation, God can and will save any person who meekly accepts and obeys his will, regardless of racial or national or economic status. In this, god does not practice discrimination. God will not only accept all races, but He will also add all to one body, His church.

In the body of Christ, there is no legitimate reason for segregating the membership. On the other hand, there is every reason for uniting all members into one body, regardless of racial, national, political, or economic class. The New Testament is very plain in its teaching that there is to be no segregation in the church. "There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye are all one man in Christ Jesus" (Gal. 3:28). To the Jew there were only two kinds of people, Jews and Gentiles. Therefore, when Paul speaks of the union of Jew and Gentile in one body, it means the union of all people in one body. God abolished the law, which was the wall of separation between the Jew and Gentile, in order that "he might create in himself of the two one new man, so making peace; and might reconcile them in one body unto God through the cross, having slain the enmity thereby . . . for through him we both have access in one Spirit unto the Father" (Eph. 2:15-18). Again, Paul speaks of Christians as those who have, "Put on the new man . . . where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all and in all" (Col. 3:9-11). Certainly, in the body of Christ, there can be no racial, national, or economic barriers which legitimately isolate some classes of people from one another.

There are also certain attitudes which tend to accompany the practice forced segregation which are sinful. Prejudice often fosters the practice of segregation Prejudice means to pre-judge a person, to pass judgment on the basis of some preconceived notion rather than on the merits of the person being judged. Beware, "For with what judgment ye judge, ye shall be judged" (Matt. 7:2). Racial prejudice in a Christian is as anomalous as singing, "Oh how I love Jesus," while thinking, "He was a dirty Jew."

Racial prejudice also has no place in the Christian heart because it is usually conjoined with pride. Pride is often the basis for the practice of segregation, because it reasons, "You are not good enough to associate with me, to worship in my church with me.["] It is a tacit claim to superiority. How unlike the Biblical injunction, "In lowliness of mind each counting other[sic] <>" (Phil. 2:3).

Segregation with prejudice and pride is also often accompanied by hatefulness, <>, and <>. These attitudes lead to the use of cruel names, expressions, and jokes about the members of the minority group. They also deny the minority group the same privileges and opportunities that are afforded to everyone else. "All things therefore whatsoever ye would that men should do unto you, even so do you also unto them" (Matt. 7:12). "As we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of faith" (Gal. 6:10). The capstone of all scriptures on the subject is James 2:9. From the context, we see that there is discrimination practiced in the worship assembly. It is forced segregation which is based on economic differences. James condemns it. "If ye have respect of persons, ye commit sin, being convicted by the law as transgressors." Do you believe the Bible, or just when it suits you?

Various ones have sought a Biblical justification for the practice of segregation. Some have argued that the Negroes are descendants of Cain. After Cain had killed Abel, God cursed him, made him a fugitive and wanderer and appointed a sign for him. They say that the "sign" is the black skin and the divine curse justifies discrimination against them. The text, however, does not state or imply either of these conclusions (Gen. 4:9-15). Even then, Negroes could not be descendants of Cain, because all of Cain's descendants died in the flood. The only ones saved were members of Noah's family which descended from Seth not Cain (Gen. 5:3-29).

Likewise, Noah's curse on Ham (Gen. 9:20-27) cannot be used as Biblical justification for the practice of discrimination.

First, it is not a curse on Ham, but upon Ham's son, Canaan. Secondly, it says nothing about the skin color of Ham or Canaan. Thirdly, this prophecy was fulfilled when Israel, the descendant of Shem, conquered the land of Canaan and reduced the Canaanites to servitude (Josh. 17:13; Judges 1:28-30). There is, therefore, no scriptural support for the belief in racial inferiority or the practice of segregation.

Some will then ask, "Why did God divide mankind into the different races?" I do not know and neither does anyone else, because God has not revealed it to us. It is presumptious[sic] to try and answer this question, much less to enforce our answer on society as though it were a divine decree.

There is also no anthropological, biological, or psychological support for the belief in racial superiority and inferiority. An official statement from the American Anthropological Association as early as 1938 stated: "Anthropology provides no scientific basis for discrimination against any people on the ground of racial inferiority, religious affiliation or linguistic heritage. In the same year, the American Psychological Association issued a similar statement: "In the scientific investigations of human groups by psychologists no conclusive evidence has been found for racial or national difference in native intelligence and inherited personality characteristics. Certainly no individual should be treated as an inferior merely because of his membership in one human group rather than another" (Ruth Benedict, Race: Science and [204] Politics, pp. 196-197). L. C. Dunn and Theodosius Dobzhansky, biologists at Columbia University, offer their testimony: "As biologists, we view human differences as facts which call for understanding and interpretation, not as qualities to be either condemned or praised. In fact, in describing groups of men in biological terms, we do not recognize categories defined as 'good' or 'bad,' 'superior' or 'inferior'." (Heredity and Race and Society, 1946, p. 17.)

There is, therefore, absolutely no scriptural, moral, or scientific justification for the practices of segregating the church of our Lord on the basis of racial differences. Many congregations over the country and the world do follow a desegregated policy. People of all races worship together and work together in the unity of the Spirit and the bond of peace for the glory of Christ.

Some churches, however, refuse to allow members of other racial groups to worship with them, and some Christians practice racial discrimination in their "Christian lives." We suspect, certainly we hope, that these types are a minority of our total number; nevertheless they exist. They believe the Bible on many things, but not on race relations. Their views are understandable, but they must be changed in order to conform to the will of Christ. It will not be easy; some may refuse to change; same[sic] may grow angry with me for this exposition of these pertinent scriptures. Remember Gal. 4:16. Accept what the Bible teaches, even if it is personally disagreeable.

In this broadside Franklin Maurice Ethridge at age 30 applies his training in social science and his skills as a Campbellite exegete to the understanding of race relations prevalent among Churches of Christ in much the same way as he might dissect Methodist arguments for infant sprinkling. His disarming introduction leads the unsuspecting reader to confront truths she might not have anticipated. His closing injunction to "remember Gal. 4:16" is poignant and direct: "So have I become your enemy by telling you the truth?" He knows that he is not the first member of the Churches of Christ to alienate members of his audience by an appeal to Scripture. He will not be the last.

May God have mercy.

dhaymes, his mark +