Moses and his wife Zipporah, by Flemish painter Jacob Jordaens, c.1650
When they were in Hazeroth, Miriam and Aaron criticized Moses on account of the Cushite woman whom he had married—for he had married a Cushite woman. They said, “Has the Lord spoken only through Moses? Hasn’t he also spoken through us?” The Lord heard it. Now the man Moses was humble, more so than anyone on earth.
Immediately, the Lord said to Moses, Aaron, and Miriam, “You three go out to the meeting tent.” So the three of them went out. Then the Lord descended in a column of cloud, stood at the entrance of the tent, and called to Aaron and Miriam. The two of them came forward. He said, “Listen to my words: If there is a prophet of the Lord among you, I make myself known to him in visions. I speak to him in dreams. But not with my servant Moses. He has proved to be reliable with all my household. I speak with him face-to-face, visibly, not in riddles. He sees the Lord’s form. So why aren’t you afraid to criticize my servant Moses?” The Lord’s anger blazed against them, and they went back. (Common English Bible)
I have three observations about today’s Old Testament lesson I want us to notice and lift-up, because they are crucial considerations for us in our present world.
First, the older siblings of Moses – Miriam the eldest and Aaron the other brother – had a problem with their sister-in-law (whose name was Zipporah). She was a Cushite. Cush was an ancient country which encompassed present day northern Sudan and much of Ethiopia in Africa. In other words, Zipporah was black, and Miriam and Aaron were critical of their little brother for marrying her.
Second, although having a black sister-in-law was the real issue, Miriam and Aaron confronted Moses not about this, but went after him concerning his role as a prophet. In other words, the siblings engaged in the age-old practice of ostensibly presenting a concern which was not really the matter on their hearts.
Third, the omniscient God knew what was happening. God was fully cognizant of Miriam and Aaron’s cloak-and-dagger attack at Zipporah through her husband Moses. The Lord was incensed with this coup attempt because it was unjust, unfair, ungodly, and frankly, racist. And so, the text states that God, with divine anger aroused, “immediately” addressed the situation.
Racism is insidious. It tends to get expressed most often through the methods similar to those used by Miriam and Aaron by criticizing another somewhat related issue. So, I offer the following questions with as much humility from Moses I can muster:
Are we aware of our own inheritance of centuries, and even millennia, of dominance language which keeps other human beings docile and subservient to another’s authority?
Have we chosen to challenge points of order and procedure in the attempt to marginalize certain persons?
Are we detached from our own needs, and so, unable to listen well?
Is there secret fear in our hearts, believing that we must maintain our hegemony, or else there will be chaos?
Is the goal for others to become like us, as if we were the Borg who talk about how resisting us is futile?
Are we willing to do the hard work of pulling out our own roots of racial segregation and injustice?
Do we want cheap diversity or true solidarity?
Will we work toward creating a new liberated humanity, championing equity in all things for all people, instead of attempting to sanitize existing systems?
For far too long, too many individuals, institutions, and even faith communities, have relied upon individualism and anti-structuralism; and it has not served us well in addressing our contemporary problems. Individualism sees only individual racist words and actions and is blind to systemic issues. It views social problems as merely a reflection of broken relationships, and, so, again, makes it impossible to see the systemic nature of our racialized society.
Anti-structuralism (not addressing racism as an organizing structure) is the assumption that racism is only individual racial prejudice and hatred. Thus, the approach in dealing with racism is to always be on the lookout for “bad racists.” This avenue, however, diverts attention from upholding biblical justice, forming policies of liberation, and establishing equitable care and opportunity for the common good of all persons.
As a historian, I tend to view things through historical lenses. So, I resonate deeply with the late twentieth-century essayist James Baldwin when he said, “White people are still trapped in a history which they do not understand; and until they understand it, they cannot be released from it.”
I want my history to be with Moses and freedom. I want God to show up and put racism to an end. I want to be part of the solution, and not the problem. I want justice and fairness to flow like a river that never runs dry.
Lord, Jesus Christ, you reached across ethnic boundaries between Samaritans, Romans, and Jews. In your earthly ministry you offered fresh sight to the blind and freedom to captives. Gracious Savior, help us to break down walls and barriers in our community; enable us to see the reality of racism and bigotry; and free us to challenge and uproot it from ourselves, our faith communities, our society, and our world. Amen.
There will always be something that causes people to sin. But anyone who causes them to sin is in for trouble. A person who causes even one of my little followers to sin would be better off thrown into the ocean with a heavy stone tied around their neck. So be careful what you do.
Correct any followers of mine who sin, and forgive the ones who say they are sorry. Even if one of them mistreats you seven times in one day and says, “I am sorry,” you should still forgive that person. (Contemporary English Version)
In the children’s book by Dr. Seuss, Horton Hears a Who! Horton the elephant famously said, “A person’s a person no matter how small.” All the people around Horton were completely unconcerned for the residents of Who Ville living on a clover.
They were uninterested because the Who’s were invisible to them. Dr. Seuss chose to make Horton an elephant, a large creature able to hear with big ears and be attentive to the small.
Bigness and a large heart comes from becoming small and noticing little ones.
“Little ones” are people no one sees or notices. But Jesus sees them. They matter to him. And so they ought to matter to us, too. People need to be seen and heard by us – because they are visible to Jesus, and heard by him.
Christ often mingled with little people – children, women who had no rights, social misfits like lepers, the chronically ill, religious outsiders, tax collectors, and prostitutes. Our world is filled with similar people – angry adolescents, unwanted babies, forgotten old people, the mentally ill, moral failures, immigrants and refugees, and, if we have eyes to see and big ears to hear, lots of underprivileged people who reside on the dark underbelly of society.
They are around us, even if they are invisible to us.
Jesus envisioned a community that sees, honors, and protects little people. Truth be told, we are all little people before God, and the Lord notices us. So, we are to have enough humility to see the little people around us.
The way to become great in the kingdom of God is to descend, not ascend, into greatness. The chief enemy of any community is a desire to be prominent, to be the Big Cheese – it’s called “pride” and it will separate us from God if we hold onto it. Which is why we must do all we can to radically cut it out of our lives.
We are to welcome people – not because they are great, wise, rich, powerful, good-looking, and look like you and me. Rather, we are to welcome others because they are noticed by Jesus. Like Horton the elephant, Christ the Lord hears the cry from the place of smallness and is determined to do something about it.
The proud person who seeks prominence is always looking for greener pastures and impressing others. The proud connect with people who will help advance them up the ladder of success. Through that process of advancement, the proud do not care who they step on along the way.
Christians, however, are to give the small, insignificant people of society the time of day, treat them as important, and advocate for their needs.
The Apostle Peter learned the hard way about paying attention to those different from himself. He experientially learned the saying, “love covers over a multitude of sins.” (1 Peter 4:9) This means that basic love for another prevents them from committing the sins they would have if they were unloved.
If we do not love, it would be better for us to be killed in a tragic millstone death. Jesus does not want people acting like leeches, just sucking the life out of others to get what they want.
So, what do we do about it? How shall we then live?
A person’s a person no matter how small. We need humility, to lower our sights and our bodies to see little people. We can truly see a two-year-old toddler whenever we lower ourselves to view them as equal and important. The way to see another requires slowing down, observing, and stooping or sitting to look them in the eye and give them the dignity of attention they deserve.
The danger of reading a post like this is the thought that all this stuff is really for someone else. After all, I don’t want to hurt anyone or see anybody deprived, right? Yet, the fact remains that we do no one any good when we neglect getting on the floor.
When we assume blessing for ourselves without the intent of giving it to others, we have come under the judgment of Christ. Perhaps we fear forgiveness – either accepting an apology from another or offering one to someone we have wronged. Out of sight, out of mind, is the approach of the one who causes others to stumble and make them fall.
Christ’s admonition is to watch ourselves, to be vigilant of both overt and covert sins against the unseen and forgotten amongst us. The pyramid below concerning racism is just one example of many other forms of causing others to stumble and fall:
Even though I write this warning, dear friends, I am confident of better things in your case—the things that have to do with salvation, deliverance, and liberation for all persons.God is not unjust; he will not forget your work and the love you have shown him as you have helped others and continue to help them.
Continue to show this same diligence so that what you hope for may be fully realized; and, imitate those who through faith and patience are doing good work. May the Lord be with you.
For those deprived of their human needs and their human rights: Just God, may they may be given the dignity by others which you confer on all his people.
For all who are forgotten and unseen, especially the poor, the sick, and the aged: All-seeing God, may you move us to love them as the image of Christ.
For all who are lonely or afraid, for teenagers on the street, the elderly in nursing homes, prisoners with no one to visit them, and all whom the world has forgotten: Lord Christ, may you lead us to them.
For those who suffer mental illness or disorder: Attentive God, may we cherish the gifts you have given them, and in their lives hear the voice of your love.
For each human life: Creator God, may we value every person as you do. We pray in the name of Jesus Christ, our Savior. Amen.
American artist Alan Jones depiction of Moses’ wife Zipporah
While they were at Hazeroth, Miriam and Aaron criticized Moses because he had married a Cushite woman. They said, “Has the Lord spoken only through Moses? Hasn’t he spoken through us, too?” But the Lord heard them. (Now Moses was very humble—more humble than any other person on earth.)
So immediately the Lord called to Moses, Aaron, and Miriam and said, “Go out to the Tabernacle, all three of you!” So, the three of them went to the Tabernacle. Then the Lord descended in the pillar of cloud and stood at the entrance of the Tabernacle. “Aaron and Miriam!” he called, and they stepped forward. And the Lord said to them, “Now listen to what I say:
“If there were prophets among you, I, the Lord, would reveal myself in visions. I would speak to them in dreams. But not with my servant Moses. Of all my house, he is the one I trust. I speak to him face to face, clearly, and not in riddles! He sees the Lord as he is. So why were you not afraid to criticize my servant Moses?”
The Lord was very angry with them, and he departed. (NLT)
There are three observations about today’s Old Testament lesson I want to point-out and lift-up, and they are crucial observations for us in our present world.
First, the older siblings of Moses, Miriam the eldest and Aaron the other brother, had a problem with their sister-in-law (whose name was Zipporah). She was a Cushite. Cush was an ancient country which encompassed present day northern Sudan and much of Ethiopia in Africa. In other words, Zipporah was black, and Miriam and Aaron were critical of their little brother for marrying her.
Second, although having a black sister-in-law was the real issue, Miriam and Aaron confronted Moses not about this, but went after him concerning his role as a prophet. In other words, the siblings engaged in the age-old practice of ostensibly presenting a concern which was not really the matter on their hearts.
Third, the omniscient God knew what was happening. God was fully cognizant of Miriam and Aaron’s cloak-and-dagger attack at Zipporah through her husband Moses. In other words, God was incensed with this coup attempt because it was unjust, unfair, ungodly, and frankly, racist. And so, the text states that God, with divine anger aroused, “immediately” addressed the situation.
Racism is insidious. It tends to get expressed most often through the methods used by Miriam and Aaron on the level of criticizing another somewhat related issue. So, I offer the following questions with as much humility from Moses I can muster:
Are we aware of our own inheritance of centuries and even millennia of dominance language which keeps other human beings docile and subservient to another’s authority?
Have we chosen to challenge points of order and procedure in the attempt to marginalize certain persons?
Are we detached from our own needs and, so, unable to listen well?
Is there secret fear in our hearts, believing that we must maintain our hegemony, or else, there will be chaos?
Is the end game using whatever tools available for others to become like us, as if we were the Borg who talk about how resisting us is futile?
Are we willing to do the hard work of pulling out our own roots of racial segregation and injustice?
Do we want cheap diversity or true solidarity?
Will we work toward creating a new liberated humanity, championing equity in all things for all people, instead of attempting to sanitize existing systems?
For far too long, too many have relied upon individualism and anti-structuralism and it has not served us well in addressing our contemporary problems. Individualism sees only individual racist words and actions and is blind to systemic issues. It views social problems as merely a reflection of broken relationships, and, so, again, makes it impossible to see the systemic and nature of our racialized society.
Anti-structuralism, that is, not addressing racism as an organizing structure, is the assumption that racism is only individual racial prejudice and hatred. Thus, the approach in dealing with racism is to always be on the lookout for “bad racists.” This avenue, however, diverts attention from upholding biblical justice, forming policies of liberation, and establishing equitable care and opportunity for the common good of all persons.
As an historian, I tend to view things through historical lenses and, so, I resonate deeply with the late twentieth-century essayist James Baldwin when he said, “White people are still trapped in a history which they do not understand; and until they understand it, they cannot be released from it.”
I want my history to be with Moses and freedom. I want God to show up and put racism to an end. I want to be part of the solution, and not the problem. I want justice and fairness to flow like a river that never runs dry.
Lord, Jesus Christ, you reached across ethnic boundaries between Samaritan, Roman and Jew. In your earthly ministry you offered fresh sight to the blind and freedom to captives. Gracious Savior, help us to break down walls and barriers in our community; enable us to see the reality of racism and bigotry; and free us to challenge and uproot it from ourselves, our faith communities, our society, and our world. Amen.
This verse of a Maya Angelou poem is on the outside of the Legacy Museum: From Enslavement to Mass Incarceration in Montgomery, Alabama
I am an aging white male Protestant minister. From the inception of colonial America through the first one-hundred years of the United States, my kind ruled the roost.[i] We established schools and universities, advised governors and presidents, and held the reins of power. We were at the vanguard of the nation’s spiritual and moral development.[ii] Even after much of American society became increasingly secularized and more pluralistic, we white men of the cloth wielded a great deal of influence. We still hold respect (albeit less respected than earlier times in American history) and are typically given the benefit of the doubt in most situations.
For all the good we have done throughout American history, we also turned a blind eye to the slave trade and even championed slavery as a good for black Africans throughout most of the United States. Even in the North, where abolitionists could be found, far too many of us preached against slavery not for the inherent evil it is but because of fear that blacks might integrate with the more enlightened white society. Using their influence, ministers got behind efforts to send blacks back to Africa. Hence, the modern-day country of Liberia.[iii] Although today’s white male ministers are more diverse than ever in their theology and practice, there yet remains for us all a collective wound, a putrid abscess of a racialized society.
Something else to know about me: I have two academic degrees in history and did my graduate thesis on slaveholder religion in the antebellum South. I continue to keep abreast of historical research pertaining to my own expertise.[iv] I am both a church pastor and a hospital chaplain. Spiritual and pastoral care of parishioners, patients, and their families are the stuff of my workaday world. I exist in the lived world of people’s struggles, joys, hopes, and desires – bearing witness to all their myriad experiences of heartbreak, miracle, and everything in between.[v]
As both an historian and ordained minister, I agree with religion and social history professor, D.G. Hart, when he said, “There is a long history going all the way back to slavery, of white Americans not trusting black perspectives as truthful.”[vi] Indeed, this has been my own experience in discussing racism. I have come to expect that if I am in a room full of white male ministers, the subject of racism will not be broached – unless I bring it up. I am usually met with defensiveness and an insistence about not being racist; and, a rebuke of bringing up politics in the august clerical group. The assumptions in the room are that we, ministers, are color-blind (“I don’t see a person’s color when I preach.”); and, that racism means a specific political agenda (“All lives matter, not only black ones….”).[vii]
It would be untenable and unethical if I entered a patient room as a chaplain and spent my time providing for the nurse’s emotional and spiritual well-being. Yes, she has needs, too, and a good chunk of my job involves care of staff. Yet, in this scenario, it is the sick person we are both attending to. It will not do for me to argue, “I don’t see a person’s health when I look at them – I am health-blind.” And it would be ludicrous for me to insist that “all lives matter, not just sick ones,” and nonsense to say, “healthy lives matter.”
Yet, this is happening every day. It is as if a person is struck by a car and lies bleeding in the street while the ambulance and first responders rush to the driver who hit the person saying, “Are you okay? That must have been traumatic running over a person!” Yes, the driver is in shock and will likely need therapy to deal with what happened. However, this is not the primary need and focus of the moment.
Black men die in our streets and we focus on the unruly aspects of demonstrations and riots. Black women disproportionately lose their lives in maternity wards, along with an infant mortality rate more than twice that of whites.[viii] Black families on average have ten times less the annual income than white families, with little to no inherited property or wealth (due in large degree to widespread twentieth century zoning laws which excluded blacks from certain geographic areas and neighborhoods).[ix]
We need not look to other nations of the world for human rights violations. “Physician, heal thyself,” comes from the Gospel of Luke. Immediately after Jesus proclaimed that the poor, the prisoner, the blind, and the oppressed matter, he received pushback from the establishment to maintain the status quo. The good news of freedom and recovery is still subversive and scandalous today as it was all those centuries ago. The gospel still elicits anger from the privileged when resources are focused toward the underprivileged.[x]
I once had a fellow old white Protestant minister throw up his hands in exasperation after speaking with him about race saying, “Well, what do you want me to do about it!?” Indeed, what shall you do? How then shall we live?
The short answer: care. The following are a potpourri of practices I have personally engaged over the past few decades. Perhaps and hopefully you will find some ways to put a voice and some hands and feet to the caring:
Seek first to understand rather than be understood. Be informed. Read. Listen to another, without mentally arming yourself with a response. If you cannot state to a person you disagree with their position in a way they would say, “Yep, that’s it, that’s my position,” then you have not done your due diligence in listening well. The bibliography below are just a few books I have found helpful for me as a white person seeking to understand.
Engage in self-awareness. Explore what implicit bias and microaggressions are and take a fierce moral inventory of your own life regarding them.
Find out what the needs are in your local community. Projecting what you think the needs are of a place or a people is not the same as discovering what the needs really are. Many of my fellow whites cannot see past the demonstrations of black folk on the streets to the needs behind those demonstrations. People demonstrate because they have legitimate needs which are not being fulfilled and they possess little power to change the system which keeps those needs unfulfilled.
Exercise humility and repentance. Have a teachable spirit. Be willing to say when you are wrong without beating up yourself. True repentance is not shame – it is changing course when you see your previous path was down a damaging road. More than once I have stuck my foot in my mouth and said something racist that, at the time, I did not realize.
Embrace your power, position, or privilege. Use what you have for the benefit of those without. And, more difficult to do for most of my white brothers and sisters, share your power. If a round table discussion of all nice old white male Protestant ministers talk about what to do about race, we will only get a nice old white male Protestant minister answer about how to deal with it. Furthermore, token procedures and policies, as well as token representation will do diddly squat.
Keep the main thing the main thing. There are many things which require our (white) attention, including talking to our kids about race, common decency, etc. Yet, when black lynching continues in more modern and sophisticated forms, this requires our immediate attention. The white lady in the car is not bleeding in the street, so keep focused on the main thing.
Dedicate effort and resources to dismantling systemic and structural racism. We white folk built it. We can destroy it. The only assumptions we ought to be making is that racism exists everywhere and in every institution in some way, shape, or form. I define racism as vastly more than overt individual discriminatory words or actions – racism primarily exists as covert inequities which maintain white control of institutional power and decision-making, thus, making it more difficult for people of color to have access and opportunity to quality education, jobs, housing, healthcare, and equal treatment in the criminal justice system.
When one of us is wounded, we are all wounded. It is unacceptable we would ever refuse to weep with our brothers and sisters of color who weep. Until we, whites, can individually and collectively find it within ourselves to grieve and lament the loss of human life beside people of color, then we shall continue to be damaged together as one people. Pastors and faith leaders can play a special role in healing our wounds if we find within ourselves a commitment to such a worthy task.
Bibliography of Selected Works
Brown, Austin Channing I’m Still Here: Black Dignity in a World Made for Whiteness, Colorado Springs, CO: Convergent Books, 2018.
Carter, J. Kameron Race: A Theological Account, New York: Oxford University Press, 2008.
Coates, Ta-Nehesi Between the World and Me, New York: One World Press, 2015.
Cone, James H. The Cross and the Lynching Tree, New York: Orbis Press, 2013.
DiAngelo, Robin White Fragility: Why It’s So Hard for White People to Talk About Racism, Boston: Beacon Press, 2018.
Douglass, Frederick The Complete Works of Frederick Douglass, Madison & Adams Press, 2018.
DuBois, W.E.B. The Souls of Black Folk, CreateSpace Independent Publishing Platform, 2014.
Glaude, Eddie S. Democracy in Black: How Race Still Enslaves the American Soul, New York: Broadway Books, 2017.
Guelzo, Allen C. Lincoln’s Emancipation Proclamation: The End of Slavery in America, New York: Simon & Schuster, 2006.
Kendi, Ibram X. How to Be an Antiracist, New York: One World Books, 2019.
Rah, Soong-Chan Many Colors: Cultural Intelligence for a Changing Church, Chicago: Moody Publishers, 2010.
Swanson, David W. Rediscipling the White Church: From Cheap Diversity to True Solidarity, Downers Grove, IL: InterVarsity Press, 2020.
Tisby, Jemar The Color of Compromise: The Truth about the American Church’s Complicity in Racism, Grand Rapids, MI: Zondervan Publishing, 2019.
Endnotes
[i] E. Brooks Holifield, Theology in America: Christian Thought from the Age of the Puritans to the Civil War (New Haven, CT: Yale University Press, 2003): 1-4.
[ii] Sydney Ahlstrom, A Religious History of the American People (New Haven, CT: Yale University Press, 1972): xiii-xvi.
[iii] Edwin S. Gaustad, ed. A Documentary History of Religion in America to the Civil War (Grand Rapids, MI: William B. Eerdmans Publishing, 1982): 485-490.
[iv] I have a B.A. in history from the University of Northern Iowa and an M.A. in 19th Century American Religious History from Western Michigan University – as well as an M.Div. from Grand Rapids Theological Seminary. For a survey of recent historical research approaches, see Jay D. Green, Christian Historiography: Five Rival Trends (Waco, TX: Baylor University Press, 2015).
[v] I am the Staff Chaplain at Aurora St. Luke’s South Shore Medical Center and the Pastor of the New Life Community Church, both in Milwaukee, Wisconsin.
[vi] D.G. Hart, The Trouble I’ve Seen: Changing the Way the Church Views Racism (Harrisonburg, VA: Herald Press, 2016): 46.
[vii] These statements have been said to me by several white ministers in the past ten years from various denominations, theological traditions, and geographical locales – enough for me to form anecdotal evidence regarding common presuppositions of race.
[viii] Cigna Health and Life Insurance Co., Report on African American Health Disparities, 2016.
[ix] Kriston McIntosh, Emily Moss, Ryan Nunn, and Jay Shambaugh, Examining the Black-White Wealth Gap (The Brookings Institute, 2020).
Rev. Tim Ehrhardt 