Abandoning Insidious Prejudice

A Sermon by Dr. Neil Chadwick


Most people have heard about the ancient caste system of India, officially abolished nearly 60 years ago, but admittedly still in effect, dominating the lives of millions of people. At the very bottom of this stratification of more than 3,000 castes and sub-castes, are the "untouchables," or Dalits. Historically forbidden by Hindu law books to possess any wealth other than "dogs and donkey," the Dalits were barred from education, and kept in their sub-human condition by a religion that promised advancement only through the near endless cycle of rebirths - if they unquestioningly submitted to the rules of their caste, their "atma" (soul) might have a hope to progress eventually toward nirvana.

    How well I remember visiting a temple dedicated to the "lice god" and learning that a man of this lowest caste would lie on the floor of the temple to allow the lice to breed and flourish so that there would be an ample supply of lice for the upper castes to worship!

Incidentally, today in India there are 165 million Dalits - a population equal to half of the size of the United States. Under the leadership of one of their own, Dr. B. R. Ambedkar (affectionately known as Babasaheb), they have begun to mount a slow but steady rebellion which is bound to change the face and fabric of India, a country which contains fully one sixth of the world's population. In our own country, the rising up of an underclass is often associated with the name, Rosa Parks. Born on February 4, 1913, the daughter of a carpenter and a teacher, she has been named by the United States Congress as the "Mother of the Modern Day Civil Rights Movement". The story is the stuff from which legends are made, but Rosa Parks was no legendary woman, just a 42 year old seamstress who declined to give up her seat to a standing white man.

You see, in the Alabama buses of 1955, the first four rows were reserved for white people. Black people could sit in the middle rows as long as they were behind the "colored section" sign which could be moved at the discretion of the driver. However, if all the seats in the white section were full, then blacks were required to move to seats in the rear, stand, or if there was no room, leave the bus. Black people were not even allowed to sit across the aisle from whites.

Furthermore, if white people were already sitting in the front, black people could board to pay the fare, but then they had to disembark and re-enter through the rear door - there were times when the bus would depart before they could make it to the back entrance. In 1943 this had happened to Rosa Parks when the bus driver, James Blake, demanded that she get off the bus and reenter through the back door like every other black person. As she began to exit by the front door, she dropped her purse. Parks sat down for a moment in a seat for white passengers, apparently to pick up her purse. The bus driver was enraged and had barely let her step off the bus before speeding off. To get home, Rosa walked more than five miles in the rain.

Almost exactly 50 years ago, in the early evening of Thursday, December 1, 1955 in downtown Montgomery, Rosa paid her fare, and sat in an empty seat in the first row of back seats reserved for black people in the "colored" section, which was near the middle of the bus, and directly behind the 10 seats reserved for whites. Soon, all of the "white-only" seats in the bus were filled, and when other white passengers boarded the bus, the driver moved the sign and demanded that four black people give up their seats in the middle section so that the white passengers could sit. Three of them complied. Parks moved, but toward the window seat; she did not get up to move to the newly-repositioned "colored" section. The driver then said, "Why don't you stand up?" Parks responded, "I don't think I should have to stand up." The police were called, Parks was arrested, and the rest is history.

Just a month ago, on October 24, 2005, Rosa Parks died at the age of 92. By an act of Congress, she became the 31st person, the first woman, the first American who had not been a U.S. government official, and only the second non-government official to lie in state. (http://en.wikipedia.org/wiki/Rosa_Parks)

This now familiar story highlights our own nations' struggle to overcome the very human and pervasive propensity to discriminate. And it's not over yet, and in fact by some commentators, we have made very little progress indeed. For example, in a report by the Survey Research Center, University of California, Berkley, it was noted that "Class differences in educational opportunity decreased from the 1920s to the 1970s. Since then progress has slowed to a halt and then reversed."

We may look around us and argue that this doesn't apply to us. "See? We have no prejudice; after all, we worship with people who have their heritage from all the major continents, Asia, Africa, Europe, and South America." However, in more honest moments, we may be willing to admit that we still have negative attitudes towards other kinds of people - perhaps not different in skin color, but people who dress different, think different, talk different, or act different.

We demonstrate our prejudice in subtle ways - we may not use the "N" word or other derogatory name tags used to denigrate ethnic groups, but it often comes out in jokes, or in gossip, or when we use language like, "those kind of people." Perhaps more subtly our prejudice is expressed in avoidance and unfriendliness.

Some Christians even find Biblical justification for discrimination, citing Paul's "do not associate" rule. Referring to a former letter to the members of the Corinthian church, Paul said, "I have written you in my letter not to associate with sexually immoral people." (I Corinthians 5:9) For some, this verse may give cause to avoid, or look down on people whom they feel to be wrong in thought, deed or act, but they fail to read on to the next verse where Paul continues, "not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world." (v.10) In the context of this chapter, Paul's point was that there were blatantly sexually immoral members of the church, perhaps even in leadership, who needed the shunning of other members in order to bring the required correction.

Let's also remember that Jesus Himself did not disassociate Himself from sinful people. In fact, Jesus defended Himself when He was criticized by the Pharisees for eating with publicans and sinners in the home of one of his first disciples, Levi (later known as Matthew). When Jesus overheard His disciples being asked why He was eating with tax collectors and sinners, Jesus said, "It is not the healthy who need a doctor, but the sick. But go and learn what this means: `I desire mercy, not sacrifice.' For I have not come to call the righteous, but sinners." (Matthew 9:10-13)

The lesson is this: even though we clearly define certain activities as being sinful, when it comes to those who practice those sins, we are not to look down on them, or talk about them in a derogatory way, or avoid being with them.

However, there may be many other reasons for us to look down on people who we deem to be different from ourselves. If we're not careful, we can easily adopt the attitude of the Pharisee whose Thanksgiving Prayer sounded like this, "God, I thank you that I am not like other men . . . ." (Luke 18:11)

Perhaps we look down on those we believe to be less spiritual, less intellectual, or perhaps because their clothing is inferior to ours.

There are other reasons for prejudice and discrimination. Some men seem to look down on all women (we even have a name for them, misogynists), and some women seem to despise men (we call them feminists).

There are facial features or body sizes which elicit prejudice, or as mentioned earlier, sometimes it's clothing - of course clothing manufacturers love this kind of prejudice - "If you want to feel superior, wear our brand."

We unwisely differentiate between people due to their economic standing. If they are poor we judge them to be in that condition due to their own laziness. How many times have we heard the proverb, "Give a man a fish and he'll have food for a day; teach him to fish, and he'll have food for a lifetime." However, what if there is no pond, or no pole or net, and no way to get one? With my own eyes I have seen that among the poorest of this world are the most industrious and hard working people.

On the other hand, we give undue respect to the wealthy, thinking that they are somehow better than other people because they have money. And don't think this is just a problem in the world, it's also a problem in the church. In fact it's been with us a long time - listen to what the brother of Jesus wrote in a letter to his churches:

    "My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. If you show special attention to the man wearing fine clothes and say, 'Here's a good seat for you,' but say to the poor man, 'You stand there' or 'Sit on the floor by my feet,' have you not discriminated among yourselves and become judges with evil thoughts? Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong? If you really keep the royal law found in Scripture, 'Love your neighbor as yourself,' you are doing right. But if you show favoritism, you sin and are convicted by the law as lawbreakers." (James 2:1-9)

Even today we're quick to note that some people "live on the other side of the tracks," or they are "country hicks", "red necks" or "white trash." We don't want to associate with those people, and it seems normal that we would only want to socialize upward - we think we will feel better about ourselves if we can be known to have friends among those we think are better than ourselves. This is in spite of the Scripture that plainly says, "be wiling to associate with people of low position." (Romans 12:16)

There's ample evidence that we still harbor ethnic prejudices, looking down on people of foreign origin or nationality. We may no longer call them Japs, or Polaks or Chinks, but we often do succumb to the thought that we who are truly American are superior to people of other nationalities - and this is contrary to the teaching of the Bible.

The fact is, we all are sinners, and one of the ways this evidences itself is in the way we hold prejudices. So we must look at what the Bible says, and then come humbly to seek forgiveness for this sin, and receive the Holy Spirit's help to "go and sin no more." As early as Moses and his laws, there's a strict taboo on partiality and favoritism.

    We know that Jesus quoted Leviticus when He said, "Love your neighbor as yourself." But notice, right before that verse, it says, "Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly. Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the Lord." (Leviticus 19:15, 18) Love of neighbor includes refraining from prejudice and discrimination.

    Later, before his death, when Moses rehearsed the law, he said, "And I charged your judges at that time: Hear the disputes between your brothers and judge fairly, whether the case is between brother Israelites or between one of them and an alien. Do not show partiality in judging; hear both small and great alike. For the Lord your God is God of gods and Lord of Lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. Appoint judges and officials for each of your tribes in every town the Lord your God is giving you, and they shall judge the people fairly. Do not pervert justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous." (Deuteronomy 1:16, 17; 10:17; 16:18)

There are other Old Testament texts that support this:

    The book of Job, written long before Moses gave the law, includes a speech by Elihu who spoke to Job and his so-called comforters. He said, "I am young in years, and you are old; that is why I was fearful, not daring to tell you what I know. I will show partiality to no one, nor will I flatter any man; for if I were skilled in flattery, my Maker would soon take me away." (Job 32:6, 21, 22)

    Earlier, Job himself acknowledged, "He would surely rebuke you if you secretly showed partiality." (Job 13:10)

    The wise man Solomon recorded, "These also are sayings of the wise: To show partiality in judging is not good . . . yet a man will do wrong for a piece of bread." (Proverbs 24:23; 28:21)

    When the good king Jehoshaphat instructed the leaders of his day, he charged them, "Consider carefully what you do, because you are not judging for man but for the Lord, who is with you whenever you give a verdict. Now let the fear of the Lord be upon you. Judge carefully, for with the Lord our God there is no injustice or partiality or bribery." (II Chronicles 19:6, 7)

    Also, the last prophetic voice of the Old Testament spoke for God when he said, "So I have caused you to be despised and humiliated before all the people, because you have not followed my ways but have shown partiality in matters of the law." (Malachi 2:9)

In the New Testament, one can surmise that Jesus had prejudice and discrimination in mind when He taught in the Sermon on the Mount, "Judge not, that ye be not judged." (Matthew 7:1)

What is the basis of this non-prejudice, this non-discrimination? There are two important foundation stones:

First, that God Himself sets the standard - He does not show favoritism.

    The short version is found in Colossians 3:25, "Anyone who does wrong will be repaid for his wrong, and there is no favoritism."

    A fuller explanation is given in the Book of Romans:

    "God 'will give to each person according to what he has done.' To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favoritism." (Romans 2:6-11)

    When Paul provided practical "household" instructions, this is what he told the servants, "Serve wholeheartedly, as if you were serving the Lord, not men, because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free. And masters, treat your slaves in the same way. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him." (Ephesians 6:7-9)

    When it came to Jesus, even His enemies understood this about Him. They said, "Teacher, we know that you speak and teach what is right, and that you do not show partiality but teach the way of God in accordance with the truth." (Luke 20:21)

    If this is the way God treats us, then certainly this is how we are to treat one another, with no partiality or favoritism.

Secondly, we clearly understand that being one in Christ means that we are all equal in His sight.

    "You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed, and heirs according to the promise." (Galatians 3:26-29)

    A parallel passage in another of Paul's letters puts it this way, "Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all. Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience." (Colossians 3:11)

    But, some might protest, if being a child of God is dependent on faith in Jesus, then equality is only to be found among believers - everyone else is therefore relegated to a lower position. After all, we say, the "Fatherhood of God and Brotherhood of Man" only applies to those who are truly in His family. However, this kind of religious prejudice is as unacceptable as any other. Why? Because we are commissioned to "preach the gospel to every creature." (Mark 16:15) Obviously, in order to do that, we must elevate, not diminish or look down on, every person, of whatever nation, tribe, or family of origin. Commenting on the phrase "to every creature," Albert Barnes explains that this means "to the whole creation" - "That is, to every human being. Man has no right to limit this offer to any class of men."

    When it comes to the church, clear instruction is given to treat everyone the same. Paul's advice to Timothy included these words having to do with discipline, "Those who sin are to be rebuked publicly, so that the others may take warning. I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism." (I Timothy 5:20, 21)

Today we are confronting and abandoning the insidious sins of prejudice and discrimination. Let none of us beg off and claim that this does not apply to us - self-deception may hide it from us for a moment, but when brought under the search light of the Holy Spirit, we must admit that we too have been guilty of prejudicial thoughts, words and even actions.

Please allow me to conclude with the story of John, a bright, young hippie of the 70s who walked into a conservative church across the street from his college campus. When he entered the front door barefooted, wearing jeans, T-shirt, and wild hair, the service had already started and the church was completely packed. So John walked down the center aisle, and realizing there were no seats, he just squatted down on the carpet right in front of the pulpit. The people in the church became uptight, and the tension in the air was thick.

About this time, from way at the back of the church, a deacon slowly began to make his way toward John. This deacon was in his eighties, had silver-gray hair, a three-piece suit, and a pocket watch - a godly man, very elegant, very dignified, very courtly. He walked with a cane, and as he started walking toward the college student, many in the congregation said to themselves, "You can't blame him for what he's going to do. How can you expect a man of his age and of his background to understand some college kid on the floor?"

It took a long time for the man to reach John. The church was utterly silent except for the clicking of the man's cane. All eyes were focused on him. You couldn't even hear anyone breathing. The people were thinking, "The minister can't even preach the sermon until the deacon does what he has to do." But to their surprise, as they continued watching, they saw this elderly man drop his cane on the floor. With great difficulty he lowered himself and sat down next to John so he wouldn't have to sit there alone on the floor.

This man was able to abandon prejudice and discrimination; are we willing to do the same?

Discussion Questions
Abandoning Insidious Prejudice

1. What do these terms refer to: atma, reincarnation, Dalits, and nirvana? Why do you suppose the Dalits are so willing to abandon their own Hindu teachings?

2. Who was the first woman (and the first American who had not been a U.S. government official) to lie in state in our nation's capital? What was her story, and what was its significance to the Civil Rights movement?

3. What do you think is the root cause of prejudice and discrimination?

4. How is "shunning" like, and not like, discrimination?

5. What activity of Jesus speaks against "separatism" and Christian communal living?

6. How is it possible that even prayer can evidence prejudice and discrimination?

7. What does "the second great commandment" speak to the issue of looking down on others?

8. What are some of the reasons some groups of people look down on other groups?

9. Why is poverty not necessarily proof of a lack of intelligence or laziness?

10. Why do many people give more respect to wealthy people than to poor?

11. Does a high level of patriotism require us to despise people of other nationalities?

12. What do Job, Moses, Solomon, King Jehoshaphat and Malachi have in common?

13. What are the two Biblical foundation stones supporting the ideas of non-prejudice and non-discrimination?

14. What is it that saves us from the charge of discrimination when we say that only those who believe in Jesus are true children of the heavenly Father?

15. With respect to prejudice and discrimination, why do we so obviously need the Holy Spirit?

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