Through a nationwide telephone survey of 2,000 people and an additional 200 face-to-face interviews, Michael O. Emerson and Christian Smith probed the grassroots of white evangelical America. They found that despite recent efforts by the movement's leaders to address the problem of racial discrimination, evangelicals themselves seem to be preserving America's racial chasm. In fact, most white evangelicals see no systematic discrimination against blacks. But the authors contend that it is not active racism that prevents evangelicals from recognizing ongoing problems in American society. Instead, it is the evangelical movement's emphasis on individualism, free will, and personal relationships that makes invisible the pervasive injustice that perpetuates racial inequality. Most racial problems, the subjects told the authors, can be solved by the repentance and conversion of the sinful individuals at fault.
the authors throw sharp light on the oldest American dilemma. In the end, they conclude that despite the best intentions of evangelical leaders and some positive trends, real racial reconciliation remains far over the horizon.
Evangelicals, argue sociologists Emerson and Smith, have gotten serious about racial reconciliation. This, they suggest, is a break from traditionAin the 19th century, many white evangelicals supported slavery but then upheld Jim Crow laws through the postwar years. Over the last half century, however, evangelicals have increasingly found racism unpalatable, a transformation culminating, symbolically at least, in the Southern Baptist Convention's 1995 proclamation that it repented for its role in slavery. Today, the Promise Keepers call for reconciliation, while evangelical theologians and publications explore what reconciliation means. But white evangelicals, though well-meaning, often unwittingly contribute to racism, say the authors. Smith and Emerson explain this seeming contradiction by drawing on Smith's earlier work, in which he argued that evangelicals have a piecemeal approach to social justice: they are inclined to fix immediate problems, such as feeding homeless people at a soup kitchen, rather than address systemic crises such as the unequal distribution of wealth. Smith and Emerson recycle the same argument, tweaked ever so slightly, here. The tools evangelicals use to combat racismAsocializing more with members of another race, or integrating churches and racially segregated neighborhoodsAare well-intentioned but ultimately not adequate to the task of eradicating deeply entrenched racist patterns. This is a valuable critique of evangelical approaches to social change, although those familiar with Smith's previous work will learn little. (June)
Copyright 2000 Reed Business Information, Inc.
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Oxford University Press, Incorporated
September 05, 2001
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