Racism, the ecclesiological community and the church doctors

The enduring problem of racism in the (Christian) academia, and ecclesiological setting is due to partly to disengaging the issue of race. We must first acknowledge that racism is a reality, an existential crisis. Foremost racism is a theological problem; thus needs to be treated theologically. Although we cannot undermine its anthropological implication. Nonetheless, it is fundamentally necessary to have a theological conversation about the subject matter. Desiring racial harmony and reconciliation will accomplish very little unless we learn to have a conversation on racism and address its continual effects on the life of the church. For many, racism might be a conscious and unconscious matter. But we must pursue each other in order to orchestrate meaningful, genuine conversation and successful conversation about the crisis of race. Must we engage each other in (racial) dialogue? Emphatically I consent. For silence and color blindness will not cure the profound problem of racism. So there's an urgent need for all of us to take a step forward to bring an effective healing to this great sin. By not engaging the problem of racism or considering it altogther as both as an "individual" and "ecclesiological" concern, we therefore consent with Cone who maintains that contemporary theologians and scholars are treating "the nation's violent racist past as if it were dead" (Cone, Risks of Faith, 132). The great American poet, William Faulkner reminds us, "the past never dead; it is not even past." In other words, "There can be no racial healing without dialogue, without ending the white silence on racism. There can be no reconciliation without honest and frank conversation" (Cone, Risks of Faith, 136). White theologians, in particular, need to "address the radical contradiction that racism creates for Christian theology... and need to write about slavery, colonialism, segregation, and the profound cultural link these horrible crimes created between white supremacy and Christianity" (Cone, Risks of Faith, 130). Black scholars and theologians must end their silence on the subject matter and ought to oppose racism and its present manifestation; yet with humility and love. But racism must be treated for what it is and what it has created among us. We must give a theological account about race and deal with the theological crisis of racism. We cannot remain silent. "We are either for it or against it."