A biblical overview

The phrase ‘equality and diversity’ (or ‘equality, diversity and inclusion’) is ubiquitous in public discourse today. Wider society’s definitions say that diversity is about placing a positive value on the differences between people, whilst equality is about ensuring everybody has an equal opportunity.
 
How does this understanding sit with a biblical vision for our relationships with others?
 
First, we may observe that neither of the words equality or diversity have a rich biblical heritage.
 
In the NIV Bible, the sole use of the word diversity is not in the text at all, but in the title given by its editors to a section of 1 Corinthians 12. In verse 4 of the same chapter, the KJV uses the word diversities to describe the variety of gifts given by the Spirit for the common good of the church. But otherwise, that is it. The word equality fares slightly better, appearing twice. In the NIV, in Philippians 2:6 Jesus is said to put to one side his equality with God in order humbly to serve the interests of others. And in 2 Corinthians 8:13-14, Paul urges his readers to be generous in their giving so that there might be material equality between those with plenty and those in need. The same root word appears also in Matthew 20. Here, Jesus presents the inequality of the hourly rate of pay for workers in the vineyard as a picture of the freedom and generosity of God.
 
Equality and diversity are more evident in the Bible as concepts, beginning with the creation narrative.
 
Diversity in creation emanates from the command of God. God speaks and what was formless and empty teems with fruitful variety, which God declares as good. The diversity of peoples in Genesis 10 is an inevitable consequence of God’s command to Noah to increase in number in Genesis 9. But Genesis 11 presents a more ambiguous picture, in which the diversity of languages emerges as God’s method for limiting humanity’s sinful ambition. And following the promise of God in Genesis 12 to make Abraham’s descendants a great nation, a tension emerges. From the subjugation of the Israelites in Egypt through to the setting aside of foreign wives in Ezra’s post-exilic community, other tribes and nations are often portrayed as a threat to the literal or spiritual survival of God’s people.
 
Equality too is evident in the creation narrative in which both male and female are created in the image of God. Both are equally blessed, given rule over creatures, and provided for by the abundance of the earth. This inherent equality of each person is tragically diminished following the Fall, with the rule of Adam over Eve and, shortly after, the taking of Abel’s life by Cain. Throughout the rest of the Old Testament, equality is ambiguously presented. The Law seeks to limit inequality between Israelites with its provision of a Jubilee year. Yet the Law permits the enslavement of people from the nations surrounding the Israelite community. It also precludes women, those with disabilities and those of certain ages from the priesthood. Meanwhile, in the narrative books, the stories of women are often secondary to those of men. 
 
So, in the Old Testament, diversity comes to be often feared and equality is sometimes suppressed. Nevertheless, an alternative vision is present throughout. This is seen in the promise to Abraham that all nations would be blessed through him (Genesis 12:3); in the appeals to treat foreigners well on the basis that the Israelites had themselves been foreigners in Egypt (Leviticus 19:34, for example); in stories where the courage, strength, faith or wisdom of women is to the fore (Rahab, Deborah, Jael, Ruth, Hannah, Abigail, Huldah, say); in the sending of Jonah to Nineveh; in the prophetic promises that God’s Servant would be a light to all nations (Isaiah 49:6) and that the Spirit would be poured out on all people (Joel 2:28). In all these texts we have a counterpoint to discrimination and exclusion. This suggests that the Law was a gift that constrained the people of God in ways designed to guard and enable their flourishing in their context. Yet the Old Testament itself always anticipated a later revelation of the fullness of God’s purposes.
 
This alternative, underlying vision takes centre stage in the ministry of Jesus. He fulfils the Law and inaugurates a new covenant that embraces those previously kept at a distance. He restores those afflicted by sickness, demons, or disability to their full place in the social and worship life of the community. He dignifies the women he encounters by including them in the teaching, dialogue, healing and forgiveness he offers. He touches lepers, eats with tax collectors and converses with Gentiles. He has no suspicion or fear of others based on who they are. Further to this, in his death and resurrection, Jesus enacts the greatest possible inclusion. Through the cross and empty tomb, all people are given an equal opportunity to receive eternal life and respond to the call to discipleship. The gospels therefore affirm the equality of all people, in all their diversity. Each person, made in the image of God and loved by God, is invited to share in the life of God and to be transformed through faith in Jesus. 
 
In Acts 2, a new community is created in which the previous divisions between different peoples and languages are overridden by a common reception of the Holy Spirit. The ramifications of this dawn gradually on the earliest believers. The church learns to accommodate Gentiles (Acts 10, 11 and 15) and there are indications of women playing leading roles (Acts 18:18-26, 21:9, Romans 16:2-16, Philippians 4:2-3, for example.) The relationship between slaves and masters is at least modified by the faith of one or both of these groups (see Philemon especially.) The Lord’s Supper symbolises the equality in Christ of, among other differences, those with much and those with little (1 Corinthians 11.) Ephesians 2 proclaims that Jesus removes the basis for hostility between Jew and Gentile and reconciles them equally to God, through the cross. Galatians 3:26-28 extends this unity in diversity in Christ to include both male and female, and both slave and free. And in Revelation 7:9, those who wear white robes and proclaim praise form a great multitude from every nation, tribe, people and language.
 
This biblical vision of the equality of all people in their diversity drives us to be open rather than defensive when we encounter others, however they come to us. We begin with an understanding of our shared and valued humanity, wholly regardless of our respective identities. We sacrifice some of our privilege, comfort and certainty in order that our words and actions do not diminish any whom God has made and loves.
 
The Church that holds to the common confession that Jesus is Lord is then called to live in the light of his Lordship as revealed in Scripture. Unity in diversity is ultimately found in Christ, but being in Christ has an ethical dimension. Both the gospels and epistles spell out appropriate behaviour for disciples, in order that the Church may glorify God by becoming a distinctive and prophetic witness within the world. This means that the Church in every age strives to determine how its members should live within its contemporary context. Not all the conclusions reached by the Church have remained consistent as successive generations have interpreted Scripture in new ways. This is most obvious with regard to slavery and to women, but extends to the Church’s thinking about disability or divorce, for example. As the church interacts with the biblical text, it sets boundaries in order to remain faithful to its calling, yet examines these limits lest they enable some to retain their privilege whilst marginalising or oppressing others.
 

Written by Tim Fergusson, following conversations with some of those who helped to assemble I Am Because You Are