One New Man: The Cross and Racial Reconciliation by Jarvis J. Williams (B&H, 2010).
Evangelicals have worked hard over the last several decades to pursue a theological understanding of the human person, dealing with issues like fee will, gender, and mind/body, among others. But, on issues of race and ethnicity, we’ve been relatively quiet. I’m sure that’s partly because evangelicalism has a spotty track record on racial issues in general, making this a challenging topic for us to address. But, I think it may also stem from the fact that most of the books offering a theological perspective on race/ethnicity tend to be highly technical (i.e. nearly unintelligible to the uninitiated) and often do not spend much time on biblical/exegetical issues, which tend to be the primary interest of evangelical thinkers.
With One New Man, Jarvis Williams takes an important step forward in evangelical thinking about race/ethnicity. He offers a short, accessible work that deals extensively with the relevant biblical material. Its core argument is that humanity’s fall into sin involves both horizontal (God) and vertical (human) alienation, and, correspondingly, the Gospel promises both horizontal and vertical reconciliation. So, to understand racial reconciliation, we really need to understand the Gospel.
With this emphasis on the Gospel as it relates to racial reconciliation, it should come as no surprise that the structure of the book follows the story of redemption. After a quick introduction, Williams explains that the reason for racial reconciliation lies in the tragedy of the Fall and its impact on humanity (chapter 2). So, the only possible solution to the problem lies in the reconciliation offered to all people through the atonement (chapter 3). This doesn’t just reconcile us to God, but creates the possibility, even the necessity, of racial reconciliation as we all become “one new man” in Christ (chapter 4). Finally, Williams offers a short chapter on the practical application of these insights in churches today (chapter 5).
The most obvious strength of the book lies in its commitment to exegesis. Almost unique among books dealing with race, Williams spends the bulk of his time doing biblical theology and exegesis. That’s a refreshing change of pace for the genre.
But, Williams’ most valuable contribution is in his clear connection between racial discord, racial reconciliation, and the Gospel. For Williams, racial reconciliation is not an optional feature of the Christian life that we can get around to whenever we have some time between evangelistic events and discipleship classes. Racial reconciliation is fundamental to the “good news” that God made available in Jesus Christ and something that all Christians should be working toward.
Another key contribution is the distinction between “racial diversity” and “racial reconciliation.” “Diversity” is the mere presence different races in a single group. “Reconciliation” involves healing the wounds of sin and alienation so that the various groups come together in the true unity made possible through the atonement. And, Williams argues throughout that mere diversity is inadequate given the grand scope of the Gospel.
Finally, Williams offers some very helpful comments at the end of the book for how this can (and should) play out with respect to specific ministry realities. Unsurprisingly, he criticizes efforts that focus on mere diversity (e.g. occasional “joint” worship services or just striving for “multiethnic” churches). And, although he doesn’t mention it by name, he has no use for the “homogenous unit principle” – i.e. the idea that churches are most effective when they target a single demographic. Even at its best, he sees this as yet another reflection of racial discord that belies the life-transforming power of the Gospel.
Given the strengths of the book, I’d like to give it an unqualified endorsements. But, I can’t. Despite these strengths, the book does have some important drawbacks.
First, and most frustratingly, the book’s emphasis on the Gospel leads to a serious imbalance in the material. The two longest chapters of the book deal with sin and the atonement respectively. And, in those chapters, relatively little is said about race in particular. These chapters are just setting the stage by discussing the problem and the solution. But, that means Williams devotes over two-thirds of the book to setting up the discussion. By the time he finally reaches the material specific to racial reconciliation, the book is almost done. As important as I think the Gospel is in this discussion, I would have liked to see Williams spend less time on sin/atonement, work that has been done many times by others, so that he could devote more attention to making the connection with racial issues.
Second, the imbalance contributed to some important oversights. More interaction with other authors writing on race and theology would have alerted the reader to some of the complexities involved in the discussion. At the very least, it would have been good to see definitions of such key terms as “race,” “ethnicity,” and “racism.” Williams seems to view these as terms with relatively self-evident definitions. But that is far from the case, as a quick summary of the relevant literature would demonstrate. And, lacking clear definitions, it becomes difficult to assess Williams’ argument in places – especially in the final chapter where he writes on the practical application of his ideas. (For example, what exactly is a “racist” church? Is mere racial homogeneity sufficient to establish that a church is “racist”?)
Finally, a real problem arises when Williams tries to move from Pauline theology to racial reconciliation today. His discussion of “race” in the NT is really a discussion of Jew/Gentile relations. And, that makes sense given that Paul focuses primarily on these categories. But, he recognizes that “Jew” and “Gentile” in the NT are primarily religious rather than racial/ethnic terms: “The greatest difference was that the Jews’ and Gentiles’ hatred toward one another was not based on skin color, but on religion” (p. 122). But, if Jew/Gentile is fundamentally a religious rather than a racial distinction, how does one connect Paul’s theology of Jew/Gentile reconciliation to the problem of racial reconciliation today, which is a significantly different problem. I’m sure it’s possible to make important connections between the two, but unfortunately, Williams either doesn’t see the difficulty, or simply chooses not to engage it.
One New Man is a great book for seeing that racial reconciliation is a part of the Gospel story. It is neither optional nor secondary. Used in that sense, One New Man will be a helpful resources, particularly for those looking for more of an introductory survey of the relevant biblical material.
[Many thanks to Broadman & Holman for sending me a review copy of One New Man: The Cross and Racial Reconciliation.]