Let us define racism as an ideology of superiority in which a person, due to a biological or physiological or cultural condition, which are tagged as inherent to the person, is systemically considered inferior, leading both to ideas and policies of exclusion. Thus, as is found in Emerson and Smith’s influential book, Divided by Faith, “a racialized society is a society wherein race matters profoundly for differences in life experiences, life opportunities, and social relationships” (7). In the USA, they demonstrate, this means low intermarriage rates, de facto segregation, socioeconomic inequality, and personal identities and social networks that are racially distinctive (154).
First, the kingdom vision of Jesus that begins with Zechariah’s brilliant song, The Benedictus, moves on to Mary’s song, The Magnificat, and finds brilliant exposition in Jesus’ own inaugural sermon at Nazareth in Luke 4 and the Beatitudes in Luke 6 and the comments to John (Matthew 11).
Second, the fundamental role Pentecost plays (or is supposed to play) in recreating humans into the people of God through the dynamic power of the Spirit as seen at Pentecost, Acts 2, and in the egalitarian and reconstituted community of Acts 2–4.
Fourth, the Spirit-inspired dynamic found in Pauls’ magna carta of Galatians 3:28: in Christ (and this, my friends, is not just a spiritual thing) there is neither Jew nor Greek — a clear and unambiguous assault on ethnic pride and division.
Now let us ask, will it be tapas, a crock pot soup, a salad bowl, or a jambalaya?
A purple ecclesiology is a salad bowl ecclesiology.