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long-range objectives in the area of race relations. It should perhaps
be noted that pursuit of these ideals by the Christian does not pre
clude his cooperation with others whose goals fall far short of his
ultimate objective of genuine equality and mutuality. Indeed, the
Christian who accepts the latter goal should be prepared to cooperate
with others in taking the best step that is possible (for example, the
promotion of economic or political equality) both as a way of im
proving conditions of life for the minority and as a means of pre
paring the way for a further step (for example, genuine equality in the
schools and churches).
An adequate understanding of the obstacles in the way of the
realization of the goals which one is seeking in the area of race rela
tions involves consideration of (1) the types of persons to be affected,
and (2) the types of situations with which one must deal. Different
strategies are effective with different types of persons and in different
types of situations. Robert Merton, for example, distinguishes be
tween four types of persons for each of whom a different group of
strategies is indicated.33 In the first place, there is the unprejudiced
nondiscriminator, or all-weather liberal, who is inclined to under
estimate the importance of organized, collective action in effecting a
social adjustment which would encourage nondiscrimination. Because
he fails to recognize the social roots of intergroup hostility, he is likely
to insist that all that is needed is for each individual to “put his
own house in order.” In the second place, there is the unprejudiced
discriminator, or fair-weather liberal. Although without prejudice
himself, such a person complies with and supports discriminatory
practices if it is easier or more profitable to do so under the circum
stances. This kind of person is likely to have a sense of guilt about his
conduct, and the all-weather liberal may effectively appeal to him on
this basis to desist from his discrimination, especially if this appeal is
reinforced by a change in the weather so that he will find rewards
(e.g., approval of the more liberal groups, the support of respected
leaders, the moral support of laws providing for fair employment and
various civil rights) for abiding by his own convictions. Thirdly, there
is the prejudiced nondiscriminator, or fair-weather illiberal. While this
type of person is prejudiced, he reluctantly conforms to a pattern of
33 Robert K. Merton, “Discrimination and the American Creed,” in
Dis
crimination and National Welfare,
Robert M. Maclver, ed., Institute for
Religious and Social Studies (distributed by Harper & Brothers, New York),
1949, pp. 103-110.
368
Biblical Faith and Social Ethics