The book thus contains recent anthropological theory about the biology of race as well as issues specifically pertinent to theological discussion. It encourages the reader to engage in critical self-reflection about his or her view of 'otherness' in racial terms as quite often, when we see 'the other' we merely see ourselves, and our projections of our fears. Westerners have often seen 'the other,' for example, as less than human as "part of the animal kingdom" rather than as "children of God" (103). This 'other' is not particularly biologically distinct from ourselves, but our preconceived notion of race and culture cause 'us' to see 'the other' as 'them,' or 'it.'

For an explicitly Christian text, the book is unusually open to a discussion of how religion has been used and misused as a tool of racial oppression. Merely because the Christian community views itself as distinct does not mean that this sense of covenantal obligation must be discriminatory and wielded against others as...

"If races and racism are socially constructed, they can be deconstructed" and change is possible if people are willing to set aside their differences (108). Although religion has divided people, it can still unite people, as Christians dwell in two worlds, this world and the next. Social identities and racial constructions exist in the mind race must not be the prioritized category in how we see ourselves. This does not mean that certain Christian sects or groups can deny how racism has impinged upon Church practices. Rather, it illustrates how history and institutions may create barriers in formulating ecumenical communities. Christianity must return to its original, inclusive focus. This book strikes a difficult but impressive balance between scholarship and a call to action, and can be useful, because of its plurality of views and perspective, to scholars, undergraduates, and even laypersons seeking to learn more about the cultural history of…