A Tribute to Roy B. Carr

“Roy B. Carr, of Cedarville Ohio, entered heaven, his eternal home, and into the presence of his Lord and Savior Jesus Christ on October 6, 2025.”  This opening to Roy’s obituary [Click HERE.] began the published tribute to Roy whom I am still privileged to call my friend and brother in Christ. 

Roy passed into glory almost exactly one month after another brother in Christ whom we both shared; namely, Dwayne Frank [Click HERE to read more.].  Roy and Dwayne had first met, in 1956, when young Roy had agreed to drive a freshman student from their homes in western New York state to a rural town in southwest Ohio where the freshman would begin studies at Cedarville College.  Roy’s plan was to return the same day to his home in New York, but another Cedarville student asked him to share his room for an overnight.  That student was Dwayne Frank, thus beginning their long friendship and eventually service together as godly husbands, Roy to Alberta, and Dwayne to JoAnn.  Both Roy and Dwayne eventually graduated from Cedarville College, and enjoyed seeing some of their offspring graduate as well, including a “Carr son” (Dave) who married a “Frank daughter” (Stephanie).

Both the Carr’s and the Frank’s eventually raised their families in Cedarville, Ohio.  They both served as teachers, deacons at Grace Baptist Church, and godly examples in their contribution along with their wives in support of the ministries of their church, in what became Cedarville University, and in functions of the Village of Cedarville and beyond.  I remember the many times Roy’s wife, Alberta, assisted me while she served faithfully on the staff of the university bookstore.

I have two fond memories of Roy.  First, was his ministry to us in church, both in solo or in quartet with other men including Dwayne Frank, Bob Abbas, Dave Matson, Ron Smith, and Dave McFarlane.  Wonderfully, Roy sang his last public solo during Dwayne’s memorial service, as I noted earlier, just 3 weeks before his own.  [For a short video clip of Roy’s solo, “When We All Get to Heaven,” click HERE.]

My second memory is serving with Roy as deacon at Grace Baptist Church.  As his obituary clearly states, “he served most of his adult life as a church deacon, championing benevolence—discreetly caring for the financial and material needs of people in his Cedarville village.“  Roy and I were privileged to launch a ministry of caring, called “Skilled Servants,” for those with special needs in the church and community, particularly as related to electrical, plumbing, and other household repairs and improvements.

“Mr. Carr” loved his students both as teacher and coach.  Although he was a tall brawny man with a deep voice, gentle and encouraging, Mr. Carr became particularly forceful when he would see a student being bullied.  I know a father whose son was called into the principal’s office to give an account for shoving another student into a hallway trophy case and shattering the glass onto the floor.  As I recall the story, after Mr. Carr learned that the student who did the shoving was acting in defense of another student who was being bullied, Mr. Carr stood in defense of “the shover.”   Years later, Mr. Carr would agree to write a strong letter of recommendation for him.

Well, I have written more than would have been necessary, given the inspiring tributes Roy received from several of his five sons, both in words and in their testimonies in life:  Scott, David, Dan, Tom, and Steve.  You will see links to their tributes below.  Our prayers continue for Alberta and family as they remember Roy "Beautiful" Carr.

LINKS TO SERVICE AND TRIBUTES:

Memorial service:  [Click HERE.] 
Tribute by Son, David: [Click HERE.]   
Tribute by son, Dan: [Click HERE.]  
Tribute by son, Tom: [Click HERE.]   
Tribute by son, Steve: [Click HERE.]   
No Bullying (Byron Shearer): [Click HERE.]

Obituary: [Click HERE.]

“White Christians” Discuss Social Justice – Part 2

Part 2 is a continuation of a dialog that I (John) began with a Christian friend that I have named, “Robin.” Recently, this friend posted on social media a quote by Dr. Robert P. Jones, founder of the Public Religion Research Institute (PRRI).  Part 1 of this series began with my reply to Robin’s post, and Robin subsequently replied.  [To read, please click HERE.].  Part 2 represents my effort to understand “social justice” from a Judeo-Christian viewpoint.

Just “Social Justice”
I base my understanding of this popular phrase upon the meaning of the adjective, “social,” and the noun, “justice.”  The English word, “social” derives from the Latin, meaning “companion.”  The word also speaks of living in community with an accompanying communal responsibility.  My primary social responsibilities begin within my marriage and family.  Then, they extend to each of the personal relationships and interactions within which I am called to be a responsible member.

“Justice,” according to the Oxford English Dictionary, means “maintenance of what is just or right by the exercise of authority or power.” Distributive justice is “the fair and equitable distribution of resources and burdens throughout a society;” while retributive justice involves “assignment of deserved reward or punishment.”  “Justice” so defined implies the need for a consistent and benevolent authority and an ethical standard for judging what is fair and equitable.

Robin, I believe we would agree that the LORD God, Jehovah, is the only perfect and benevolent Authority, and His Word in the inspired Scriptures reveals His ethical standard for judging in fairness, or equity (See Psalm 96: 10 and 98: 9).  This claim is true because God is Holy (i.e. uniquely and morally perfect and infinitely pure); and therefore, He is the Author of absolute righteousness and justice (see Psalm 99: 2-5 on left). 

Scott Hoezee of Calvin Theological Seminary noted that the Greek words for “righteousness” (dikaiosune) and “justice” (dikaios) have the same root word.  Robin, you have already noted in your response that we can agree on God’s grace.  Therefore, as fellow believers in Jesus Christ, having been united with Him in His death and raised in the likeness of His resurrection, we have received the righteousness of Christ imputed to our accounts.  The Apostle Paul wrote:  …to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness (Romans 4: 5).  It follows that when we yield to God’s Spirit and allow His righteousness to produce fruit (Galatians 5: 22-23), we will sow seeds of God’s justice.  As Hoezee has written, “God’s righteousness translates into our lives as justice when we follow what we see now in Jesus, the perfect righteous One.”  Notice that in order to know, love, and demonstrate God’s righteousness, we must be wholehearted followers of Christ.  But we have a problem, don’t we?

As “new creations in Christ” (2 Corinthians 5: 17), we are delivered from the penalty of sin but not from the influence of our flesh that bears the “fallen DNA” inherited from our human father, Adam.  Our inherited “fallen DNA” manifests in selfish behavior beginning in our childhood.  I recognize from personal experience as I’m sure you also do, Robin, that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not (Romans 7: 18).  Even as redeemed Christ-followers, we are not naturally bent toward righteousness and justice in either our thoughts or actions.  But, when we are “born again” in the Spirit, we gain His power to choose to deny our self, take up our cross daily and follow in the example of Christ (Luke 9: 23).  Genuine Christians are Christ-followers who submit to His righteousness which “translates into our lives as justice.”

Justice in My Heart
Robin, based on the logic above, we ought to agree that “social justice” must begin with a wholehearted, personal submission to Christ.  Scott Hoezee writes emphatically, “we are not going to know what justice is supposed to look like in our lives, in the Church, and in the societies where we live… if we don’t know what God’s righteousness looks like; because biblically there is a tight, tight link between God’s righteousness and justice on this earth.” 

My takeaway from this truth is that God’s gift of righteousness through faith ought to lead to justice in my social dealings with my wife and family, and my church, community, government, and other organizations.  To me, every thought and intention of social justice must begin in my heart which must be completely devoted to Jesus Christ and empowered by His sacrificial love, grace, and truth.

So, I ask myself, what can I do, what must I do (in Paul’s words (v. 24), “wretched man that I am!”  Paul’s answer to me is to “work out [my] salvation with reverence and trembling…for it is God who is at work in you both to will and to work for His good pleasure (Philippians 2: 12-13).”  As God’s Spirit, our Helper works in us, like any disciple (willing student follower), we must be “disciplined” to do our part.  The "Scripture card" below resulted from my meditations on the spiritual disciplines I want to practice as a means of submitting to God’s righteousness and allowing the character of Christ to flow out in my just treatment of others.



Social Justice in the Home
My personal practice of social justice is most often tested and refined in relationship to my wife, and toward my family.  Next to God, they know me best.  Wisely, our Creator has ordained marriage and family as the “little social worlds” within which we are to be nurtured physically, socially, and spiritually in preparation for the world at large. We must take seriously God’s moral commands which include husbands, love your wives as Christ also loved the church and gave Himself up for her (Ephesians 5: 25) and the godly wife ought to see to it that she respects her husband (v. 33). 

In turn, godly marriages can foster homes which can become “little social worlds” in which children witness mom and dad modelling the two Great Commandments—i.e. love God with all your heart…and love your neighbor as yourself (Matthew 22: 36-40).  Children also learn to obey the commandment to honor your father and your mother.  In so doing, they begin to understand submission to authority.

Homes that teach and model the righteousness of God ought to produce individuals who grow into ethical members who can contribute to the social justice of their community.  However, we are naïve if we ignore the reality of the satanic, spiritual forces of darkness that are “anti-social justice.”  Satan and his minions work through our own sin natures to undermine the institutions of marriage and family because these “proving grounds” are central to God’s plan for nurturing His image bearers.  Therefore, it seems logical that supporters of biblical social justice as I have defined it, ought to support the following:
1)  Utmost priority: being witnesses of the transforming power of the Gospel in word and by lifestyle.
2)  Sanctity of marriage must be upheld as a God-ordained union of man and woman.
3)  Sanctity of human life must be upheld through compassionate love and support of pregnant women and fathers at risk.
3)  Nurturing of children must be accomplished with an awareness of God’s design and a sound understanding and support during neurological/emotional development, gender identity, preferences, etc.   See my personal reflections on my own childhood [Click HERE.] and my current view on gender identity [Click HERE.]
4)  Protection of parental rights to make decisions that they deem best for their children.
5)  Uphold the First Amendment to the U.S. Constitution: freedom of religion, speech, press, and assembly.
8)  Uphold the Second Amendment to the U.S. Constitution, right to bear arms; important for most Americans who cannot afford to hire security to protect home and property.  [See HERE.]

Role of Church and Community
When I enrolled in first grade (without kindergarten), my teacher had to apply “coarse sandpaper” to my many rough edges.  My Sunday School teachers also “sanded and polished.”  Back then, we began the school day with the Pledge of Allegiance to our Flag and sometimes walked in single file to our nearby church for special recognition of the spiritual significance of Easter and Christmas.  Ethnic diversity in our rural school was limited to an Amish student minority and I became friends with students like Andy, Solomon, Norman, and Fanny [See my 8th Grade class below; click on photo to enlarge].  Home, church, school, and community festivals and parades provided a nearly seamless educational experience in which I could observe my parents, teachers, and community leaders participate honorably in respectful recognition of God, country, and one another.



During my junior high years, I also learned the importance of civil laws, police, and first responders; and, I participated in drills that were designed to prepare us in the event of a nuclear attack from a country called the USSR.  While I felt a twinge of fear at the thought of these things, I learned to be thankful for authorities who “were not a terror to good conduct” (Romans 13: 3). 

The engagement of Christ-followers with civil authorities and civic organizations can inject the aroma of “Christ’s kingdom living” into a community and make it more hospitable to biblical social justice.  Here are some specific activities and roles of the local church in the community:
1)  Teaching and preaching of God’s Word must have top priority within our local churches, purposely tailored for every age group, aimed at salvation and discipleship of individuals, couples, and families.  Christ-followers so engaged can become winsome evangelists.
2)  The early church offers a guide for church members who agree to participate in a disciplined, prayerful study of  Acts 4: 31-35 and other Scriptures that reveal the spirit of the early Christians and their passion for reaching the lost, the imprisoned, the blind, and the oppressed, both physically and spiritually.  
3)  Enlist caring and compassionate members to invite and lead the brethren in meeting the needs of widows, orphans, foreigners, and the poor.  The local church that is in love with Jesus is an unbeatable agency for a ministry of biblical social justice.  We use in-home small groups here in our church in Wooster not only to encourage deeper understanding of the Bible but also as a means to apply biblical teaching to our daily lives, and to serve one another and those in need with the love of the first century church.
4)  Encourage community leaders to cooperate with pastors of local churches in hiring or in enlistment of volunteers, thus providing opportunities for people of faith to participate in social service organizations, nonprofits, advocacy and legal aid organizations, health and rehabilitation organizations, and other avenues through which Christ-followers can provide loving assistance and the truth of the Gospel to those in need. 
5)  The local church as a “lighthouse:”  The only visual display of the Kingdom of God on Earth is the local Body of Christ.  The Apostle Paul’s challenge is of prime importance:  Do all things without grumbling or disputing; so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life… (Philippians 2: 14-16a).

Role in Government
My first serious introduction into national politics came during my teens in the turbulent 1960’s.  I witnessed the Kennedy-Nixon debates, the dangerous Bay of Pigs confrontation, the debates on civil rights, and the tragic assassinations of John and Bobby Kennedy, and Martin Luther King Jr.  My adolescent mind wondered if the world was going to fall apart.  Fortunately, my home, church, school, and community had each contributed toward my mental and emotional stability.  I was less aware of how much I benefited from living under a stable and enduring federal government; one that I would later realize is a constitutional republic.

According to the Preamble of our U.S. Constitution, this document was written as a means “to form a more perfect Union.  Specifically, the Constitution would function to “establish Justice, ensure domestic Tranquility, provide for the common defense, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity.”  The Constitution allows considerable latitude for the three branches of the federal government to legislate, execute, and determine the legality of laws and other orders while also allowing for separation of powers to avoid a tyrannical government under a king or dictator.

Fast-forward to today, listed below are a few of the current political and legal issues that exist in our constitutional republic which relate to social justice and our well-being as American citizens:
1)  National sovereignty of the United States is enforced through government policies with the backing of our military.  Whether our country has historical justification for even existing, let alone deserving of our respect, is debated by many in the context of social justice.  While this is a discussion for another time, the notion that the United States is unjust from its founding serves to influence many of the issues listed below.

 2)  Upholding freedom of religion and expression, although it has never been accomplished perfectly, has been a prominent part of governance in the United States.  The Founding Fathers wrote in the Preamble, “In order to form a more perfect Union…,” with the understanding that they were giving birth to an “experiment” in progress.  Those who professed faith in God realized their own proneness to selfishness and lust for power. It would not be easy for these imperfect men to devise an effective and lasting constitution.  But they did and the Judeo-Christian ethic played a fundamental role in the formation of our federal government [Read more, HERE.] 
3)  Limited Government with a separation of powers into three separate branches was intended to oppose tyrannical rule by one or a few.   In recent years, in the name of a perverted justice, this constitutional separation has been threatened by such efforts (real or alleged) as listed below.

3)  National borders and immigration policy are a current focus of contention that tends to follow political party lines.  Those who favor upholding existing immigration laws and the requirement of a legal path to American citizenship argue (as I do) that enforcement of immigration laws provides the following important roles:

4)  Law enforcement, due process of law, and sentencing has been a fundamental requirement for the dispensing of justice.    When those responsible for capturing lawbreakers, those who conduct due process of the law, and those who sentence the guilty act irresponsibly as in the name of a perverted social justice, the result is lawlessness in our streets, businesses are destroyed, and lives are lost or forever changed.  This threat to social justice is compounded by the lack of enforcement of immigration laws in the previous administration.  Christians who favor biblical social justice will heed the Apostle Paul’s admonition that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity (1 Timothy 2: 1-2).

Concluding Thoughts
Robin, if you’re still there, thank you and others for reading my lengthy blog inspired by your social media post.  I’m sure we won’t agree on all points.  However, we are both “white Christians,” and I hope neither of us are “white supremacists.”  I have tried to outline my current understanding of social justice from a Christian perspective which includes the spheres of authority in which my view of this concept is being shaped.  I have also reasoned that, from a biblical perspective, efforts to promote social justice will not depend on identifying and reforming “white supremacists,” especially by preaching to crowds or using social media posts.  Rather, if we agree that all humans are fallen, depraved beings, then we are all “human supremacists” who, whether Christian or not, we struggle daily against a disposition of supremacy toward Almighty God and toward our neighbor regardless of his or her skin color or socioeconomic status.  If this is true, then “supremacy branding” becomes an off-target distraction from the only solution to the problem of humankind-- our need of redemption in Christ.

Meanwhile, we still have wars, assassinations or attempted ones, political corruption within and between parties, an increasing number of emotionally disturbed individuals, and mistrust and even hatred of elected and appointed officials.  Although these problems are not new, there seems to be a trend toward increasing harshness and disrespect at every one of the levels I have described from the home to school and into our communities; and, into our government and foreign affairs.  The Apostle Paul described to young Timothy the conditions he foresaw for the “last days” leading to the return of Christ:  But realize this, that in the last days difficult times will come.  For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, and on it goes (2 Timothy 3: 1-3a).  Thankfully, Christ offers hope through His salvation and the work of His Spirit in His followers living, growing, and serving as light and salt in a needy world.  There ought to be no law against living by the two Great Commandments and the exercise of biblical social justice.

Finally, Robin, I am looking forward to your response by “Comment” below or by whatever means and degree of anonymity you prefer. Hopefully, it will lead to more fruitful dialog between us and with other readers.

Related Articles & Videos
We invite readers to use the “Comment” link below to post your responses and questions.  Those who would like to know more about the Christian faith and how it ought to be lived out through “biblical social justice” may wish to go to the following websites:
1)  Brief explanation of how to take “Steps to Peace with God.”
2)  Video Clip:  God’s Authority, Our Responsibility - Pastor Zach Swift  [Click HERE.]

Related Articles & Videos
Readers, you can subscribe (free) and receive your first issue of our monthly Oikonomia e-mail package of additional articles and videos related to this topic along with other resources of interest in science, faith, and culture.  Just scroll to the top and, in the right column, find Subscribe to Mailing List.  Enter your e-mail address and first name to subscribe FREE.  To view past monthly issues and Subscribe free, just go HERE. 

“White Christians” Discuss Social Justice - Part 1

This blog arose from my (John's) comments in response to social media post.  A Christian friend whom I will call "Robin" posted a quote by Dr. Robert P. Jones, founder of the Public Religion Research Institute (PRRI).  We begin with my response (below, somewhat abbreviated), followed by Robin's Social Media Response, followed by my reply entitled, "John's Reply."

Thank you,“Robin," for the quote from Dr. Jones.   
[CLICK on quote below to enlarge.]  You've driven me to revisit my thinking about where my focus should be between "individual sin" (and thus, disciplining my own heart in the light of my being "clothed with Christ") as opposed to focusing on social/cultural/institutional sin (inherent "within white Christian DNA?").

From my study of Galatians 3: 22-29, I understand that I should be living as one who is not under law to provide my righteousness; but instead, joined by spiritual baptism into Christ in whom, there is neither Jew nor Gentile, slave nor free man, male nor female... all believers are one in Christ, joint-heirs with His righteous DNA.  As a result, my DNA ought to reflect true "Christian DNA." And, Galatians 5: 13-15 describes the fruit that ought to result from our union with Christ; namely, that we "love and serve one another," and not "bite and devour one another." Therefore, my focus should be on my own commitment to live by these principles; and therefore, contribute to the coming of the kingdom of God on Earth for which we ought to pray: "Thy kingdom come, Thy will be done," beginning in my heart and spreading outward through my love of God and love for my brethren within the church and for my neighbor, regardless of ethnic group, gender, etc. In other words, can we agree that "social justice" must begin with "individual, internal justice" based upon God’s righteousness which is nurtured in worship and service of our churches and then flows outward into our social interactions within the secular world?

Robin’s Social Media Response
John, thanks for your comments here.  We agree on so much--God's grace, yes.  In my studies over the last thirty years, I've come to realize that the Gospel is as much about working to liberate those who are oppressed by racist systems as it is about working to liberate folks enchained in their sin.  As Miroslav Volf has wisely pointed out, after the early 20th century's schism between modernists and fundamentalists in the church, both sides were left with "thin" gospels.  Modernists overemphasized the earthly justice part, but fundamentalism under which I grew up and was educated by at Cedarville--overemphasized the spiritual part a la a heritage of quasi-Manicheanism that asserted only that which was “spiritual” mattered.  I have a far deeper, richer understanding of the Scriptures now that I understand the hundreds of commands requiring us to help the poor, the widows, the orphans, the strangers, a.k.a., immigrants, in our midst.  For example, Isaiah 1: 17 captures the commands from many other passages in Scripture:
Learn to do good.
Seek justice.
Help the oppressed.
Defend the cause of orphans.
Fight for the rights of widows.

And this one in Zechariah 7:10:
Do not oppress widows, orphans,
foreigners, and the poor.
And do not scheme against each other.

Our Lord Jesus says it best:
The Spirit of the Lord is upon me, for he has anointed me to bring Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the oppressed will be set free, and that the time of the Lord’s favor has come. –Luke 4:18-19

I could keep quoting verses here, John. Jesus is God who came to us in flesh and blood. The physical matters to him. The plight of the poor and oppressed matter to him.

Sadly, as many historians, especially Christian historians and political scientists like Jones and Jemar Tisby, have clearly shown the American Church's complicity with white supremacy.  I encourage you to read their work!

John's Reply
Dear Robin,
Thank you for responding to my post.  Please allow me to be more specific in addressing your concerns.  First, if I accept Robert P. Jones’s assertions as true, then I must deal with the possibility that I am a “white supremacist.”  According to Dr.  Jones’s logic:

A)  I am a “white Christian;” and therefore,
B)  I have “white Christian DNA” which means that
C)  I am susceptible if not already infected by the “white supremacy ‘virus.’”  Dr. Jones also suggests that, as a “white Christian,” and based on results of the 2024 presidential election in which white Christians favored Donald Trump:
D) I may be more susceptible to the “white supremacy virus” than those who voted for Kamala Harris.  It follows that Dr. Jones predicts that
E)  I voted for Donald Trump because, the “white supremacy virus” triggered my “white Christian DNA” and caused me to vote in favor of the presidential candidate who would most likely prevent “the loss of white Christian dominance amid a rapidly changing environment.”
[Please feel free to challenge my interpretation at any point.] 

If I understand Dr. Jones’s claim in regard to white evangelical Christians, I will admit there is some truth in his statement.  Here is my testimony based upon each of the above points:

A)  I was born “white.” As a young man, God’s Spirit through His Word convicted me about my sinful nature (i.e. my sin-infected flesh, including my DNA).  Based upon my personal profession of faith in Jesus Christ’s atoning blood which He shed on His Cross, I have been baptized into His death and raised a “new creation” in Christ.

B)  Based upon my profession of faith in Christ, I confess that I have “Christian DNA” which I have “inherited” as part of my new spiritual genealogy in Christ.  I am a “new creation” in which “the old things passed away; behold, new things have come (2 Corinthians 5: 17).  However, as to the inference that I have “white Christian DNA,” I disagree, at least in proclamation because there is no distinction in either the life blood or the “color of the DNA” among human beings, least of all among Christians.  I have been joined by spiritual baptism into Christ in whose Body, the Church, “there is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for [we] are all one in Christ Jesus (Galatians 3: 28),” and joint-heirs, sharing in His “righteous DNA” (Romans 8: 17).  

C)  In regard to Dr. Jones’s claim that l am susceptible if not already infected by the “white supremacy virus,” I will admit to thinking and acting at times in ways that may resemble what he considers “white supremacist” behavior.  Therefore, while I deny being a “white supremacist” in my proclamation, I will confess my weakness in demonstration of the biblical truth of Galatians 3 in thought and action.  For example, having grown up in rural America as part of a “white family” in a largely “white community,” I have not experienced life in a “black family” in an urban community.  These differences in ethnicity and cultural exposure are undeniable and they have hampered my sensitivity, tactfulness, and expression, but I do not believe they are intentional or caused by any sense of racial superiority on my part.  We ought not to judge one another’s behavior as relates to either our ethnic diversity or our cultural background.

D)  I also disagree with Dr. Jones’s inference that, because I voted for Donald Trump, I am more susceptible to the “white supremacy virus” than those who voted for Kamala Harris.  It seems to me that Dr. Jones’s practice of classifying each individual created in God’s image as a member of a group is inconsistent with his opposition to racism and racial profiling.                                                  
               
E)  Finally, I wonder on what grounds Dr. Jones can claim that I voted for Donald Trump because I am a “white supremacist” who wants to prevent the loss of “white Christian dominance.”  For reasons I have presented above, I do not believe he is justified in making that claim. 

In contrast to Dr. Jones’s attitude, we ought to remember that regardless of our views on politics and culture, God commands us in numerous passages to make every effort to keep the unity of the Spirit through the bond of peace (Ephesians 4: 3).  Singling out groups and judging them as racist based what one assumes about another’s motives and actions does not reflect the Spirit of Christ who admonishes us to love one another, not judge one another.

I'll stop there, Robin, and invite you to “Comment” on this blog.  I value your participation and hope to better understand and learn from your perspective.  I also invite interested readers to comment as well. Meanwhile, I am following up with a "Part 2" in order to express my current thoughts on what I’ll call “biblical social justice.”  [To read Part 2, click HERE.]   

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