When properly designed, such dialogue can be an indispensable instrument of justice and reconciliation - reducing fears, suspicions and resentments, and enhancing mutual respect and understanding. Take the discipline of social ethics seriously, because the careful arguments and nuanced distinctions demanded by that discipline can save us from the simplistic exhortations that hinder effective advocacy. An adequate defense of some preseferential forms of affirmative action, for example, depends in part on sound and subtle interpretations of distributive and compensatory justice. Social ethics can bring a necessary depth to a strategy against racism. Insure that worship is an intentional witness against racism, and therefore reflects the fullness of the Gospel.
Worship is sometimes an instrument of racial separation and oppression.
Not only is the eucharistic table divided by theological barriers, but also by the racial separation within and among the churches. As the member churches of COCU seek a common table, they must evaluate all liturgical resources and practices and insure their racial sensitivity and inclusiveness. Maintain a strong program of Christian education on the dynamics of racism and the demands of racial justice. Educational resources, like liturgical ones, need to be evaluated to insure that they are consistent witnesses against racism and for racial equality, especially in relation to family education. Engage in rigorous institutional self-examinations, searching for racism embedded in the structures, politics and programs of churches, and set goals for measuring our progress.