{"id":6984,"date":"2026-04-01T21:40:34","date_gmt":"2026-04-01T21:40:34","guid":{"rendered":"https:\/\/learn.elca.org\/jle\/?p=6984"},"modified":"2026-04-01T21:40:34","modified_gmt":"2026-04-01T21:40:34","slug":"book-review-white-supremacy-through-black-eyes-by-beverly-eileen-mitchell","status":"publish","type":"post","link":"https:\/\/learn.elca.org\/jle\/book-review-white-supremacy-through-black-eyes-by-beverly-eileen-mitchell\/","title":{"rendered":"Book Review: White Supremacy through Black Eyes by Beverly Eileen Mitchell"},"content":{"rendered":"

[1] In 2019 the ELCA Churchwide Assembly in Milwaukee, WI., condemned white supremacy by declaring that (1) white supremacy is racism, and (2) violent rhetoric against persons of color in the name of so-called \u201cChristian Nationalism\u201d is not a true Christian faith. It is idolatry and the church condemns it.[1]<\/a> The connection between Christian nationalism and white supremacy in some segments of our society was explicitly named in the 2025 Social Statement\u00a0 Faith and Civic Life: Seeking the Well-being of All<\/em>.[2]<\/a> The ELCA has also stood at the vanguard in the condemnation of racist rhetoric, addressing institutional racism in the church and in society, and identifying the connections between bigotry and nationalism. It cannot be denied that a significant number of American Christians espouse Christian nationalist ideals while ignoring the co-optation and exploitation of nationalistic ideals by those who espouse vitriolic racist beliefs.[3]<\/a><\/p>\n

[2] Beverly Eileen Mitchell\u2019s White Supremacy through Black Eyes<\/em> offers a sober and critical analysis of white supremacy (masked as nationalism) from the experiential and historical lens of Black theology. Mitchell concludes that white supremacy functions as the means to the \u00a0“theological defacement” of God’s intentions for human relationships, the image of God in all people, and the moral dignity of people of color. \u201cTheological defacement\u201d became the de facto paradigm utilized by our society that not only impacts the self-perception and lives of Black people (and other minority communities), but also provides the motivation for decisions made on a structural societal level.<\/p>\n

[3] The strength of the book lies in Mitchell\u2019s intimate lived experience, and impassioned theological narrative. In addition, her exploration of racism has been grounded by a sound biblical-theological reflection, and buttressed by a thorough historical analysis. According to Mitchell, racism perpetuates a damaging social hierarchy, distorts human relationships, and defaces the divine image. It is this concept of defacement which challenges conventional perspectives on race relations, healing, and reconciliation. White Supremacy through Black Eyes<\/em> exposes facile explanations, challenges feel-good platitudes, and undermines intolerably rushed solutions \u201cto the race problem.\u201d This book is extremely appropriate for both classroom and church study group.<\/p>\n

[4] White Supremacy through Black Eyes<\/em> is divided thematically into five chapters that explore the moral imperative explicitly articulated in the imago dei<\/em>, racism as an expression of the sin of defacement, a historical-theological examination of white supremacy, disingenuous platitudes and \u201cnarratives\u201d that serve as impediments to racial reconciliation, and a proposal towards the process of racial healing.<\/p>\n

[5] Mitchell\u2019s introductory chapter clearly and passionately [some may even say bluntly] establishes the historical context of race relations in, and the institutional superstructure of America: \u201cSince this country\u2019s inception, white supremacy has been the ruling ideology that governs the treatment of diverse peoples who are classified \u2018non-white\u2019.\u201d (1) Mitchell contends that the \u201cunderlying root\u201d of this supremacist ideology is theological. The justifications for this supremacist ideology have been socially constructed and institutionally enforced, culminating in the defacement or the violation of human dignity. This defacement was clearly demonstrated by the 2020 murder of George Floyd by Minneapolis Police. Ultimately, this racist supremacist ideology complicates measures to remedy past injustices and address practices\/beliefs associated with said defacement. Mitchell explicitly challenges the conventional ideology of reconciliation calling for a \u201cgenuine metanoia\u201d (repentance). Some may view this as controversial or critical, nevertheless her challenge is clear\u2014instead of continuing with the present social charade\/canard of reconciliation, we need a fresh start based on an arduous and painful conversations about race, privilege and historical memory.<\/p>\n

[6] Chapter 1 establishes that human dignity and worth are grounded on the theologically and transcendentally grounded ethical principles derived from the gift of the image of God. The imago dei <\/em>promotes and safeguards the dignity of all human beings<\/u>. Racism denies the \u201cdignity and worth of Black people.\u201d This leads to the devaluation of people of color culminating in the lack of recognition, affirmation, and protection of their rights. Mitchell also points out that implicit in the image of God is a \u201ccertain sanctity that is attached to us insofar as we come from the hands of God\u201d (13). The theology of the image of God is present, celebrated, and promoted in the Abrahamic traditions, and undergirds ethical\/legal concept such as \u201cfreedom.\u201d Although human dignity \u201ccannot be destroyed,\u201d robbed, or callously dismissed, Black people have had to \u201cfight to the death to have [said dignity] acknowledged, respected and protected through the times of their enslavement, re-enslavement, and legalized segregation,\u201d (20-21).<\/p>\n

[7] Chapter 2 introduces defacement (understood as the distortion of God\u2019s intention for human community) as a theological category. Clearly stated, defacement is the consequence of sin. It \u201cindicates a breach or alienation between God and a human being or groups of human beings\u201d (31). Sin disrupts relationships, and leads us to harm our neighbors. Drawing on Emmanuel Levinas\u2019[4]<\/a> \u201cface of the other\u201d ethical reflection, Mitchell proposes that a distortion of the human dignity of the \u201cother\u201d contributes to \u201can assault on human dignity\u201d which she calls \u201cdefacement.\u201d Mitchell adds to the Levinasian ethical imperative an interconnected or communal ontological affirmation which not only renders us as \u201csiblings in God\u2019s family\u201d but establishes a burden for the care, well-being, and justice-grounded peace of all people (35). Our \u201cinability to acknowledge our interconnectedness to each other reflects defacement<\/em>,\u201d and culminates in the damage, disfigurement, and mutilation of the other. Defacement is not solely an individual mentality or practice\u2014it is also communal reflected in structural racism \u201cembedded in legislation, social policies, and cultural practices and customs\u201d (38).The ultimate example of this dehumanizing defacement was the labeling of Black, Indigenous, Japanese, and Mexican people as \u201cproblems.\u201d The chapter culminates with the promotion of race, racism, whiteness, and white supremacy as social constructs.<\/p>\n

[8] Chapter 3 presents a sober and honest critique of the sociopolitical problem of white supremacy. Mitchell defines the problem as spiritual\/religious with \u201ceconomic, social, political, and cultural implications,\u201d (60). A thorough historical examination exposes the social construction nature of the concept, as well as challenges modern pseudo-scientific attempts to resurrect race as a means to \u201cexplain immutable differences\u201d among racialized groups. White supremacy is situated in every sector and segment of our society, it serves to legitimate the unjust enforcement of our laws, as well as enabling the structural inequalities that permeate our economic system. Color (whiteness more specifically) serves to denote superiority, determines human worth, and dictates the quality of life of people. Mitchell notes that \u201ca sticking point relative to the notion of \u2018dismantling\u2019 white supremacy is the problem of the tendency to conflate white skin tone and the phenomena of whiteness,\u201d (67). Herein lie the challenges to the dismantling white supremacy, seeking reconciliation, and securing racial healing. Mitchell concludes the chapter by declaring that white supremacy is a \u201cform of idolatry,\u201d and presents an ideology that \u201ccompetes with the true God.\u201d White supremacy is also \u201ca violation of the Law of Love.\u201d<\/p>\n

[9] Chapter 4 cogently and methodically undermines the hypocritical perceptions and deceitful platitudes used to justify calls for racial conciliation in the present debate. Mitchell begins by asking two pertinent questions: (1) Can the races in the United States be reconciled and live in a state of harmony?<\/em> (2) Do Americans have the political will not only to consider that possibility, but also to make a commitment to work toward such a goal?<\/em> (101) The possibility of having an \u201cgrown-up conversation\u201d about race is impeded by unconscious biases dependent on white privilege, an historical socio-political hypocrisy towards our ideals of justice, societal double standards for people of color, and impediments to racial reconciliation based on indifference, a lack of empathy, misinformation, propaganda, and a zero-sum understanding of sharing the goods of society.<\/p>\n

[10] Chapter 5 frames reconciliation and racial healing as a life-long process based on a \u201cmeaningful\u201d conversation built on repairing mistakes made in the past. Current discussions aim to gloss-over historic injustices and the victimization of Black people, while at the same time protecting the advantages of white males. Many in our society say that the inequalities of the past have been remedied, that Black people have already received \u201call opportunities to catch up,\u201d that people \u201cwant things handed to them,\u201d that people of color have to work harder to succeed, and may even see Black people as the \u201cfavored group\u201d and white people as victims of a \u201creverse discrimination\u201d (128-130). These attitudes have lead Mitchell to question the extent to which \u201cwhites really desire racial reconciliation?\u201d She prophetically declares that \u201cthere can be no genuine reconciliation without a day of reckoning\u201d (131). In addition to establishing eight conditions or things that must occur[5]<\/a>, Mitchell emphasizes the need for repentance. A genuine reconciliation cannot occur without a genuine metanoia (repentance).<\/p>\n

[11] White Supremacy through Black Eyes<\/em>, by Beverly Eileen Mitchell, presents a twofold challenge for Christians and people of good faith. First, it is a call to Christian conscience. Mitchell not only calls out socioreligious hypocrisy towards racism and white supremacy, but also calls Americans to seek forgiveness for these sins. Society and the church need to boldly affirm that white supremacy is a sin and constitutes a defacement of God\u2019s intent. Secondly, the book is essentially a courageous call to moral action. Mitchell reiterates the moral values of courage, honesty, and a sustained commitment to justice. Finally, Mitchell invites readers into the life-affirming work of building a dignity-affirming society.<\/p>\n

 <\/p>\n

 <\/p>\n

[1]<\/a> See https:\/\/resources.elca.org\/churchwide-assembly\/2019-actions-of-the-churchwide-assembly\/<\/a>, p.196.<\/p>\n

[2]<\/a> https:\/\/cdn.elca.org\/cdn\/wp-content\/uploads\/Faith_and_Civic_Life_Seeking_the_Wellbeing_of_All_Social_Statement.pdf<\/a>, p. 80. \u201cChristian nationalism: A cultural framework that idealizes and advocates fusion of highly selected Christian beliefs with U.S. civic life. This nationalistic ideology holds, among other things, that the U.S. Constitution was divinely inspired, that Christianity should be a privileged religion in the United States, and that this nation holds a uniquely privileged status in God\u2019s eyes. Proponents range from those who believe the U.S. legally should be declared a Christian nation to those involved in more virulent strains that are openly racist, patriarchal, and antidemocratic.\u201d<\/p>\n

[3]<\/a> https:\/\/prri.org\/wp-content\/uploads\/2025\/05\/PRRI-Jan-2023-Christian-Nationalism-Final-1.pdf<\/a><\/p>\n

[4]<\/a> The French Jewish philosopher, and Talmudic scholar, Emmanuel Levinas (1906-1995) presented a relational paradigm that addresses the problem of \u201cothering.\u201d In his book Totality and Infinity<\/em> (1961), Levinas promoted a categorical transcendentalism that constituted an original or primordial organizing of relationships. The recognition of the Other is paramount to the very valorization of our own humanity. In practical terms, it is through the Other that we can recognize our own humanity. The respect of the Other also constitutes the beginning of community and ethics. Levinas believed that we could not avoid the Other since she\/he\/they deserve our attention and respect. Levinas believed that the Other was not merely a physical representation\u2014the Other was an Epiphany. This Epiphany demands an ethical response. Consequently our responsibility and relationship to the Other is a recognition of Infinitude or God.<\/p>\n

[5]<\/a> These include: a truthful account of US history, the recognition that our founders were flawed human beings, dealing with the flawed nature of our foundational national documents, abandoning the myth of American exceptionalism, addressing economic inequalities, altering systemic and institutional patterns of interaction, acknowledging the religious hypocrisy regarding the treatment of people of color, and the need for reparations (131).<\/p>\n","protected":false},"excerpt":{"rendered":"

[1] In 2019 the ELCA Churchwide Assembly in Milwaukee, WI., condemned white supremacy by declaring that (1) white supremacy is racism, and (2) violent rhetoric against persons of color in the name of so-called \u201cChristian Nationalism\u201d is not a true Christian faith. It is idolatry and the church condemns it.[1] The connection between Christian nationalism […]<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[15,50],"tags":[],"class_list":["post-6984","post","type-post","status-publish","format-standard","hentry","category-book-review","category-racism"],"acf":[],"yoast_head":"\nBook Review: White Supremacy through Black Eyes by Beverly Eileen Mitchell - Journal of Lutheran Ethics<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/learn.elca.org\/jle\/book-review-white-supremacy-through-black-eyes-by-beverly-eileen-mitchell\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Book Review: White Supremacy through Black Eyes by Beverly Eileen Mitchell - Journal of Lutheran Ethics\" \/>\n<meta property=\"og:description\" content=\"[1] In 2019 the ELCA Churchwide Assembly in Milwaukee, WI., condemned white supremacy by declaring that (1) white supremacy is racism, and (2) violent rhetoric against persons of color in the name of so-called \u201cChristian Nationalism\u201d is not a true Christian faith. 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