The Churches of Christ have a language problem when it comes to race.

With recent national attention on racial issues, Church leaders increasingly refer to race using words like “equal” and “love,” words whose normal meaning do not include discrimination against others.

Why is that a problem?

Those words are commonly used, and consequently defined, within the Churches of Christ differently than their normal meaning:  a meaning that instead includes — and even mandates — discrimination against other people based on an immutable characteristic.

Women and girls are said to be “equal” with males and “loved,” for example, but they are completely prohibited from speaking, leading, and actively serving in the worship service in the vast majority of Churches of Christ due to their sex.

When Churches of Christ leaders today use the same such words, like “equal” and “love,” when speaking about another immutable characteristic — race — those words then often have empty meaning, questionable credibility, and diminished moral-force because of the way those words have already been defined by those leaders and others to include and allow for discrimination.

We Stoked and Fueled the Word-Mangling Fire

This problem, one of defining words unnaturally in support of discrimination against people based on an immutable characteristic, is not a new problem in the Churches of Christ.

An article in the 1912 Gospel Advocate by one of the most successful Churches of Christ preachers of his time explains, for example, “there can be no disputing the fact that the Negro is our neighbor.”  The article then goes on to say “though I do not mean by this that there should be social intercourse between the races …” (thereby defining “neighbor” contrary to its natural meaning).

And well into the mid-20th century, many Churches of Christ leaders used words like “equal” and “love” as ones allowing for discrimination based on race, including actively supporting segregation.  Harding University (then College) fought integration until very late, not doing so until 1963.

In a 1966 sermon, the recently retired president of Harding asserted that “Before God, all men are equal,” but “there is no reason to think the Lord wants a mixing of the races and the creating of just one mongrel race.”

While one can hope that the mode of thinking that claims that discrimination against people based on an immutable characteristic constitutes equality and love has disappeared over the years, it has not.  Its fire has been stoked, fueled, and carried in Churches of Christ and other churches that follow complementarianism and patriarchal traditionalism by leaders’ and members’ defense and justification of their practices relative to women and girls.

Today, it impairs the Churches of Christ in efforts on race.

Some are More Equal Than Others

They assert women are “equal” with men and are “loved,” but bar them from all or the main speaking and leadership roles in the assembled church.

They say men and women are “equal,” and men can have authority over women but not vice versa.  Girls are “equal” to boys and we “love” our girls, but they must sit and watch while we encourage boys and not them to participate in serving in the assembly.  Treat our “neighbor” as ourselves, but men insist women and girls must sit and be silent while ourselves can stand and speak.  It goes on and on.

If such words do not have anti-discriminatory meaning relative to women and girls they know well — indeed, their own daughters and the daughters of their friends — then, when coming from them, what anti-discriminatory reliability and sincerity do such words have relative to black people?

Prohibitions on Women and Girls Impact the Heart, the Head, and the Language

There is a plethora of other words whose moral force has been eroded in this defense and justification of doctrines and traditions placing exclusions on females.  One is that females are “valued.”

If “valued” means discrimination against females, then what does black lives “matter” mean?

Another example is that some complementarians and traditionalists will assert that prohibiting females from serving as an elder or from speaking while encouraging males is “not discrimination.”  They will do so even though it is the very definition of discrimination to deny an opportunity to all females while not doing so for males.

If that is “not discrimination,” then what does a preacher urging that we “not discriminate” against black persons mean?

Bible-Citing and Word-Redefining

That a person believes the Bible declares such sex-discrimination to be God-ordained does not mean it is “not discrimination,” just like banning black people from a church is still race discrimination even if the person doing it thinks it blessed by God.

Indeed, the belief that race-discrimination is endorsed by God in the Bible was, until relatively recently, a widely held and openly expressed view of Christians, and it remains one held by too many.

Similarly, some Christians seek to justify their participation in discrimination against women and girls by saying they are only trying to follow scripture, an admirable quality.

One can debate whether, for most, banning women and girls from doing what God asks, including from loving (serving) God with all their heart, soul, and mind and from loving (serving) others as they are served, without a trembling, deep, and thorough analysis of all relevant scripture — including carefully considering opposing viewpoints from sources not designed to reinforce an interpretation supporting the status quo — is truly following scripture.  People much more often instead follow people on this — following what the preacher says and does and what the good church people around them do.

Regardless, the focus here is not on the practice of prohibiting women and girls being contrary to scripture (though it is).

Conclusion:  A Language Problem on Race

The focus here is on a language problem, a problem wrought and furthered today by complementarian and traditionalist practice relative to women and girls:  words needed today to fight racial discrimination have been and are undermined by the justification and defense of that practice.

By no means is this only a language problem.  It goes much deeper.  It is a heart problem, a head problem, a sin problem, a moral problem, a ….  This language problem is one of the results of a deeper one.  This language problem is particularly heartbreaking now, though, at a time when meaningful words are needed from Christian leaders to encourage substantial anti-racist actions.

Defense of how women and girls are treated in the church has badly mangled and re-defined the language of equality, love, and similar concepts in the Churches of Christ to include support of individual and systemic discrimination against people based on an immutable characteristic.

And now, at a crucial time, the use of such language by Churches of Christ preachers and members when discussing discrimination based on an immutable characteristic, race, often sounds hypocritical and hollow.







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