Perhaps the most important thing to say about race, in the typical American sense of the word,[1] is that it does not exist. Unlike sex, it has no biological reality, and unlike ethnicity, it has no cultural reality. The human community simply is not divided into half-a-dozen (or whatever) racial groups united by distinct genetic markers or a common culture. Let me explain this claim. The idea that race exists did not originate in Scripture. Scripture speaks of all human beings descending from one man, and thus the only “race” it knows is the one human race. Scripture distinguishes among humans, but does so in terms of people-groups. 

Race and racism are obviously controversial issues. Writing on the subject is a thankless task, bound to provoke accusations that an author is enthralled by some nefarious ideology and insufficiently enlightened by a better one. This essay has no agenda either to call out the church for racism or to strike the death blow against wokeness. It simply offers reflections on race and racism intended to help Reformed Christians work through these matters in humble, wise, and Christ-honoring ways. Five basic ideas guide these reflections. (A terminological note: I use “antiracist” to refer to scholars and activists who use this term to describe themselves, not as a general term for all people who think racism is immoral. Although antiracists differ amongst themselves on some issues, they share many core convictions addressed below.)
1. Race Does Not Exist, although Racism Does.
Perhaps the most important thing to say about race, in the typical American sense of the word,[1] is that it does not exist. Unlike sex, it has no biological reality, and unlike ethnicity, it has no cultural reality. The human community simply is not divided into half-a-dozen (or whatever) racial groups united by distinct genetic markers or a common culture. Let me explain this claim.
The idea that race exists did not originate in Scripture. Scripture speaks of all human beings descending from one man, and thus the only “race” it knows is the one human race. Scripture distinguishes among humans, but does so in terms of people-groups. Egyptians, Babylonians, Israelites, and dozens of others had different customs and religions, but they were not different races. The geographical theatre in which the biblical story unfolded, at the crossroads of Asia, Africa, and Europe, ensured that biblical writers were familiar with people of dark skin, light skin, and many shades in between, yet they gave no hint of regarding Cushites and Galatians (Celts) as racially separate.
Contemporary genetic science comes to the same conclusion. Mapping the human genome is one of the most amazing scientific accomplishments of recent decades. By studying the genetic information of living humans and comparing it to DNA from human remains of past millennia, genetic scientists have been able to reconstruct the migration of peoples and their inter-breeding with other peoples in ways hitherto impossible. Data is still coming in and scientists will undoubtedly modify their reconstructions, but one basic conclusion is clear: the modern conception of race has no genetic basis. People around the world are related to each other in complex and often counter-intuitive ways. Who would have thought, for example, that Western Africans are more closely related genetically to Western Europeans than to Eastern Africans? Population-groups have certain genetic markers distinguishing them from other population-groups, but this does not translate into anything corresponding to the “races” of modern mythology.[2]
Furthermore, race has no cultural reality because, unlike ethnic-groups, modern races (“black,” “white,” “Asian,” etc.) do not share a common culture. Rather, they consist of a multitude of groups with often very different histories, languages, and the like.
I do not know how many contemporary Reformed Christians believe that race is a biological and cultural reality, but they would be well-advised to abandon such a spurious notion.
Race, instead, is a figment of the human imagination. One way to put it is that race is a social construct.[3] Certain people in a certain historical context developed the notion of distinct human races. Although social constructs are not necessarily bad or unhelpful, this one was pernicious. Europeans constructed race in conjunction with the colonization of the Americas and the African slave-trade, and they used it to justify the subjugation of non-Europeans and the elevation of Europeans as morally and intellectually superior.[4]
This explains why racism exists even though race does not. (I take “racism” as treating and judging people not according to what is true about them but according to their racial categorization.) Social constructs can be powerful. Often what we imagine to be true shapes our thoughts, feelings, and behavior more strongly than what is actually true. Christians should understand this. Scripture emphasizes that there is no God but one. Yet idolatry exists and it is seductive. Baal was a construct of the human imagination, but it inspired people to dance around altars cutting themselves and provoked Israel to forsake the living God who redeemed them from bondage. Race is something like a conspiracy theory. Conspiracy theories are based on fabrications, yet they can powerfully re-shape the lives of those who buy into them. They scare people into moving off the grid, rejecting life-saving vaccines, or hording gold coins under their mattress. Likewise, race is based on lies, but the idea became very important to those who believed those lies and forced others to live as if they were true.[5]
2. The Interests of Truth and Peace Call for De-Racialization.
If race is a fabrication of the sinful imagination, there seems to be one fundamental and necessary response: Deal with the idea as the lie it is. Stop acting as though race is real. Stop treating and judging people according to what is false. As people are unlikely to escape Baal-worship until they cease to think and act as though a powerful deity named Baal exists, so people are unlikely to escape racism until they cease to think and act as though race exists.
Some of what this entails is obvious, even if easy to overlook. Most of us have become aware of racial stereotypes and made efforts to give them up, but we all need to stay alert and keep striving to put them aside. Most of us have been warned about the hurt caused by racist jokes, although many people still tell them privately now and then, thinking no one is harmed. But whether in public or private, that is acting as though a destructive lie were true. Or consider some people’s habit of mentioning a person’s racial categorization when it is irrelevant: the European-American, for example, who relates a funny incident at the grocery store and describes one of the people involved as an “Asian guy,” although it has no bearing on the story. Perhaps she intends nothing malicious, but she perpetuates racial thought-patterns that have wrought profound harm.
Recognizing the myth of race calls for de-racialization. That is, to live by truth and at peace with all our fellow humans, we ought to (continue to) strip our minds of racial categories and treat our neighbors without respect to them.
What I just wrote is highly controversial. Its most prominent opponents, however, are not unrepentant racists but antiracists. For antiracists, the preceding paragraph promotes color-blindness, the idea that we should not see other people’s race. They believe this is a terrible thing that impedes racial justice and reconciliation rather than promotes it.[6] Progress, they argue, requires seeing racial tensions and dynamics everywhere. When “whites” do not see race, it manifests their dominant place in society and their privilege over others. “Whites” need to become increasingly cognizant of their “whiteness” and hence remain aware of others’ different identities.[7]
These antiracists have legitimate concerns. If wrongs have been done in the name of an imaginary concept, it is surely impossible to rectify wrongs and change course without mentioning that concept. To return to a previous analogy, the Old Testament prophets did not pretend as though they had never heard of Baal or ignore the seduction of idolatry. Likewise, battling racism throughout de-racialization should not mean that we simply stop talking about race and hope that this clears things up. Antiracists are also rightly concerned about an alleged color-blindness that sees the world only through the lens of one’s own cultural assumptions. Ceasing to judge people according to racial categorization should not mean making one’s own culture the universal standard. Cultural diversity is generally a good thing.[8] Finally, antiracists correctly oppose a color-blindness that evaluates all formally identical racial statements identically. For example, an African-American who says “black is beautiful” and a European-American who says “white is beautiful” make formally identical statements. But in the context of American history, they obviously do not communicate the same thing.[9]
These concerns should keep us from a simplistic color-blindness, but if we are concerned about truth and peace, our goal ought to be the elimination of thinking and acting in racial terms. The best strategy for getting there is open for debate, but it is far-fetched to think that the concept of race might disappear by demanding that people see all things through the lens of race.
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I don’t write this in anger or seeking my “pound of flesh” as I was accused of at a presbytery council meeting when seeking to expose this behavior at the presbytery level. We must all pursue the path of forgiveness just as we have been forgiven. So, I must pursue it as well. Yet we cannot let such behavior and character lead the way. What is my hope in writing all this down? I hope more will speak the truth in whatever difficult circumstances they face. I hope more will seek righteousness over institutional success. I hope we will stop platforming toxic leadership.

“… it was one of the most amazing experiences that I have had in church planting, and I think the one I’m most proud of….”[1]EPC Church Planting Coordinator, Tom Ricks, speaking at this year’s General Assembly (2024) about a multi-ethnic and urban church plant he helped coordinator.
I was watching the stream of the 2024 EPC General Assembly[2] to see how the denomination might handle a controversial matter before the body. Quite accidentally, I caught the panel discussion on Church Health and heard Tom Ricks say the words above. When Tom said he was “most proud” of this project, I felt an obligation to speak out about the toxic management of this project behind the scenes. Further, while I have spoken and written about my concerns over platforming leaders who have organizational success but who are a corrosive force to the long term health of those same institutions, I decided it was time to move beyond talking about it abstractly. It was time to be specific and explicit.
A couple of months ago, I wrote about my own journey through spiritual abuse and how I have recovered (mostly) from that experience. At the time, I did not include names (like Tom Ricks and Greentree Church) because that piece of writing wasn’t about finding justice but healing for me and to help others find it as well. I knew many would be able to identify the individuals and institutions in the piece, but I nonetheless chose not to be explicit. Again, I refrained from naming names because it wasn’t about putting right things that were wrong, but helping people hurt in church settings find a way back to love the Bride of Christ. For that moment, that seemed like the extent of my responsibility as it related to Greentree and Tom Ricks.
After watching the panel on Church Health, I realized that perhaps I owed the people of God more. I owed them transparency. I owed them the truth. U.S. Supreme Court Justice Louis Brandeis wrote in a 1913 Harper’s article “[S]unlight is said to be the best of disinfectants.” My hope is *not* that “people get what’s coming to them.” That would be folly indeed as we all deserve judgment. My hope is that by being explicit, people and institutions would do the hard work to become more healthy. My hope is that other institutions will stop platforming this kind of toxicity.
I worked with Tom at Greentree Community Church, first as Assistant Pastor for Care, then as Associate Pastor of Adult Ministries and at times I was unofficially given executive pastor responsibilities. It was in this expanded role that Tom spearheaded the effort to start an urban church plant in North St. Louis County. While it was not in my stated responsibilities, I was drawn into the organization of this project. I had a front seat in watching Tom Ricks promise things to a church planter he had no authority to promise, manipulate and intimidate his staff and session to support this project, and throw others “under the bus” to protect himself. Perhaps there is a bit of snark in this question but it is still an honest one: I wonder which of these behaviors made him so proud of this church planting project?[3]
When I first began working at Greentree, I felt I had found a good and stable place to work. The church was in process of building its first facility and we were on the cusp of some explosive growth. It was fun. Even still, I began to bump into Tom’s problem with truth telling from the start. I just didn’t recognize it as such. I dismissed it as miscommunication or misinterpretation or use of imprecise language. It wasn’t until the urban church plant planning started that I began to question things in earnest.
Tom had organized a group of local pastors that he dubbed the “St. Louis Urban Church Planting Network.” Greentree considered this a separate entity and as such did not fall under the governance of the session. Tom recruited a church planter (hereafter referred to as CP), an apprenticeship was established, and the “Network” hired the CP on a part-time basis (or so I thought).  Tom asked Greentree to support the effort at $15,000 a year and the session agreed. Other churches agreed to support the church plant, some by paying the seminary tuition of the CP as he attended Covenant Seminary.
Church Planting Internship
It all seemed very tidy, until September of 2018. That’s when a pastor of one of the “Network” churches mentioned to me that the CP would be an intern at Greentree. I tried to clarify that he would *not* be an employee of Greentree but of the “Network.” The pastor gently pushed back and claimed Tom had told the “Network” that the CP would be employed at Greentree. I asked if he had a written record of this and he did in the form of an email. At this point in my working relationship with Tom, I had experienced enough of his “loose relationship with the truth”[4] to ask for documentation of important communication. The pastor sent me a copy. My very next supervisory meeting with Tom, I asked if the CP would be employed at Greentree.
“No, he will work for the network.”
I countered: “______ said you told him CP would work for Greentree.”
“He is mistaken.”
“I have an email from you saying as much. Would you like me to show you?”
“Uh… no… no… yes, CP is an employee of Greentree.”
It turns out, the “Network” was not a legal entity. It was simply a group of pastors agreeing to have their churches give money to Greentree to support a new church plant. It had no more institutional standing than a book club. I strongly encouraged Tom to inform session about CP being an employee of our church and he said he would. He failed to do so and in fact never voluntarily informed session that Greentree was functioning as the financial agent for the CP’s internship.
My sense of obligation to Tom was still quite strong at this point. I wanted to see him succeed. But there was a growing tension within me. I wanted to believe Tom was sincere in his relationship with me but my gut was telling me I was being played. A wooden interpretation of 1 Cor. 13: 7 (“[Love] always protects, always trusts, always hopes, always perseveres….”) led me to endure and hope my gut was wrong.
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[1] Church Health Panel Discussion | Wednesday, June 19, 2024, around the 10:50 mark, https://youtu.be/Q3_uBS7n374?si=GknBpTKP8noQTRJ3
[2] You can find the recordings of the 2024 EPC General Assembly here: https://epc.org/ga/ga2023recordings/
[3] I want to make this absolutely clear; I have always been supportive of this urban church plant and its church planter. In fact, I was often seeking to fix problems created by Tom Ricks overreaching or flat out lying to involved parties so the project would succeed.
[4] This is how one lay minister at Greentree described Tom very early in my tenure there. At the time, I dismissed as friendly ribbing about how Tom could be imprecise in his language.

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God’s pattern in Scripture is not to shower His people with blessings in the midst of comfortable and pleasant circumstances; rather, He most often calls us into difficult and uncomfortable scenarios, pouring out His blessing upon us there. That is what we can rightly call normal. Because Sundays are a time of great blessing, we should expect them to also be times of great difficulty.

Sundays never fail to be tough.
The plan is always to have the house clean and organized on Saturday, to do family devotionals, to set out and iron clothes for the morning, to go to bed early, and have a big happy breakfast together Sunday morning.
Things never go according to plan.
It never fails that Saturdays leave the house at its most chaotic of the week by the time the kids are asleep.
Scripture is read and prayers are prayed through gritted teeth as little ones fight bed time with all their might.
Each kid takes turns waking up through the night in synchronized increments.
Breakfast plans yield to making eggs and toast. Again.
Clothes are ironed at the last minute.
One shoe from the needed pair is lost into the void, only to be found in the afternoon.
And the thought comes: Should we even go to church? I mean, it’s just one Sunday. Everyone would understand if we stayed home. No one would blame us.
My wife was in that place last week. Both our two-year-old and two-month-old had a rough Saturday night, and the toddler was already rubbing her eyes before we even left for church.
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