Finis Dake’s Racist Theology and the Curse of Ham

Introduction: Who Was Finis Jennings Dake?

Finis Jennings Dake was born in 1902 and became one of the most influential yet controversial biblical commentators of the 20th century. His life’s work, the Dake Annotated Reference Bible, first published in 1963, would become both a widely distributed study resource and a source of tremendous theological controversy. Dake spent his entire adult life studying Scripture, dedicating himself to what he believed was proper biblical interpretation. However, his work would become infamous for containing some of the most extensive racist theological teachings ever published in a widely distributed study Bible.

The story of Dake’s influence cannot be separated from the story of American Christianity’s struggle with race. Born in the early 20th century when segregation was legally enforced throughout much of America, Dake absorbed and systematized the racist interpretations that had been used to justify slavery and segregation. What makes Dake’s case particularly significant is not that he held these views – many white Christians of his era did – but that he codified them so extensively in a study Bible that would influence hundreds of thousands of readers for decades.

The Dake Annotated Reference Bible: A Publishing Phenomenon

The Dake Annotated Reference Bible represented a remarkable achievement in biblical commentary. Containing over 35,000 commentary notes, it was the first widely distributed Pentecostal study Bible. Dake included extensive cross-references, detailed outlines of biblical books, and what he claimed were definitive interpretations of difficult passages. The Bible quickly gained popularity in Pentecostal and Charismatic circles, with major televangelists and faith teachers endorsing and using it.

Among those influenced by Dake’s work were some of the most prominent names in the Word-Faith movement. Kenneth Copeland, Kenneth Hagin, and Benny Hinn all referenced Dake’s Bible in their teachings. The influence extended beyond individual preachers to entire congregations and Bible schools that adopted the Dake Bible as their primary study resource. Even today, despite the controversies, the Bible continues to sell approximately 40,000 copies annually, demonstrating its lasting influence in certain Christian circles.

The Notorious “30 Reasons for Segregation of Races”

The most infamous section of Dake’s commentary appeared on page 159 of the New Testament portion of his study Bible. Under his notes for Acts 17:26, Dake presented what he called “30 reasons for segregation of races.” This section would become what Christianity Today called his “most divisive precept” – a comprehensive theological framework that claimed divine sanction for racial segregation.

Direct Quotes from Dake’s Original Text

According to the original 1963 edition, Dake wrote under Acts 17:26:

“30 reasons for segregation of races:”

“1. God wills all races to be as He made them. Any violation of God’s original purpose manifests insubordination to Him (17:26; Rom. 9:19-24)”

“2. God made everything to reproduce ‘after his own kind’ (Gen. 1:11-12, 21-25; 6:20; 7:14). Kind means type and color or He would have kept them all alike to begin with”

“3. God originally determined the bounds of the habitations of nations (17:26; Gen. 10:5, 32; 11:8; Dt. 32:8)”

“4. Miscegenation means the mixture of races, especially the black and white races, or those of outstanding type or color. The Bible even goes farther than opposing this. It is against different branches of the same stock intermarrying such as Jews marrying other descendants of Abraham (Ezra 9-10; Neh. 9-13; Jer. 50:37; Ezek. 30:5)”

These first four reasons establish the foundation of Dake’s racist theology. He begins by claiming that God created racial differences as permanent, divinely ordained distinctions. His interpretation of “after his own kind” from Genesis – a phrase referring to plant and animal reproduction – is twisted to apply to human races. This represents a fundamental misreading of Scripture, as the Bible teaches that all humans are of one kind, descended from common ancestors.

The Biblical Examples Dake Misused

Continuing with Dake’s list, he attempted to use biblical narratives to support segregation:

“5. Abraham forbade Eleazar to take a wife for Isaac of the Canaanites (Gen. 24:1-4). God was so pleased with this that He directed whom to get (Gen. 24:7, 12-67)”

“6. Isaac forbad Jacob to take a wife of the Canaanites (Gen. 27:46-28:7)”

“7. Abraham sent all his sons of the concubines, and even of his second wife, far away from Isaac so their descendants would not mix (Gen. 25:1-6)”

“8. Esau disobeying this law brought the final break between him and his father after lifelong companionship with him (Gen. 25:28; 26:34-35; 27:46; 28:8-9)”

Here Dake fundamentally misrepresents biblical history. The prohibitions against intermarriage with Canaanites were religious, not racial. God’s concern was that His people not adopt pagan religious practices, not that they maintain racial purity. The Canaanites were condemned for their religious practices – child sacrifice, temple prostitution, and idolatry – not for their ethnicity. Furthermore, the Bible records numerous positive examples of intermarriage when the foreign spouse embraced faith in the God of Israel, including Rahab and Ruth, both of whom appear in Jesus’s genealogy.

Dake’s Most Shocking Claims

Perhaps the most disturbing aspects of Dake’s teaching were his claims about eternal segregation:

“20. Segregation between Jews and all other nations to remain in all eternity (Isa. 2:2-4; Ezek. 37; 47:13-48:35; Zech. 14:16-21; Mt. 19:28; Lk. 1:32-33; Rev. 7:1-8; 14:1-5)”

“21. All nations will remain segregated from one another in their own parts of the earth forever (17:26; Gen. 10:5, 32; 11:8-9; Dt. 32:8; Dan. 7:13-14; Zech. 14; Rev. 11:15; 21:24)”

“23. Even in heaven certain groups will not be allowed to worship together (Rev. 7:7-17; 14:1-5; 15:2-5)”

These statements represent a complete distortion of biblical teaching about eternity. The Bible explicitly teaches that in Christ “there is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3:28). The vision of heaven in Revelation shows people “from every nation, from all tribes and peoples and languages, standing before the throne” (Revelation 7:9) – together, not segregated.

The Curse of Ham: Historical Context of Racist Biblical Interpretation

To understand Dake’s theology, we must examine the broader tradition of the “curse of Ham” interpretation that dominated American Christianity for centuries. This interpretation, which claimed that Noah’s curse in Genesis 9:18-27 resulted in black skin and ordained the subjugation of African peoples, became what scholar David Goldenberg calls “the single greatest justification for Black slavery for more than a thousand years.”

The Biblical Text: Genesis 9:18-27

The actual biblical narrative is relatively straightforward. After the flood, Noah plants a vineyard, becomes drunk, and lies uncovered in his tent. Ham, the father of Canaan, sees his father’s nakedness and tells his two brothers. Shem and Japheth walk backward with a garment to cover their father without looking at him. When Noah awakens and learns what happened, he pronounces a curse – not on Ham, but on Canaan, Ham’s son:

“Cursed be Canaan; a servant of servants shall he be to his brothers” (Genesis 9:25)

Notice several crucial facts about this text that racist interpreters ignored or distorted:

• The curse is on Canaan, not Ham: This is explicit in the text
• No mention of skin color: The text says nothing about physical appearance
• No mention of Africa: Canaan’s descendants settled in Palestine, not Africa
• The curse is temporary: It was fulfilled when Israel conquered Canaan

How the Curse of Ham Interpretation Developed

The transformation of this narrative into a justification for enslaving Africans occurred through a series of interpretive moves that had no basis in the biblical text itself. Scholars have traced this development through Jewish, Islamic, and Christian sources over many centuries. The key moves in this interpretive tradition were:

The first move involved reading racial categories into the Table of Nations in Genesis 10. While the Bible describes the spread of Noah’s descendants geographically, racist interpreters transformed this into a racial taxonomy. They claimed Shem was the ancestor of Asians, Ham of Africans, and Japheth of Europeans. This interpretation has no basis in the text itself, which is concerned with explaining the origins of various ancient Near Eastern peoples known to the Israelites.

The second move, “blackening” Ham, relied on a false etymology. Some interpreters claimed the name “Ham” was related to a Hebrew word meaning “hot” or “dark.” Modern scholarship has definitively proven this etymology false. The name Ham has no connection to color in Hebrew. Furthermore, Ham’s descendants listed in Genesis 10 include peoples who lived in various regions and would have had various physical appearances.

American Christianity and the Curse of Ham

In the American context, the curse of Ham interpretation became central to the theological defense of slavery. This was not a fringe view but the mainstream position of American Christianity, particularly in the South. Major denominations, seminaries, and respected theologians promoted this interpretation. Understanding this context is crucial for grasping why Dake’s views, while shocking today, were unremarkable in his original context.

The Southern Baptist Convention, founded in 1845 specifically to defend the right of missionaries to own slaves, produced numerous theological defenses of slavery based on the curse of Ham. The Presbyterian Church in the Confederate States of America, formed in 1861, likewise used this interpretation to justify slavery. Methodist, Episcopal, and other denominations experienced similar divisions, with Southern branches defending slavery on biblical grounds.

Dake’s Elaboration in “God’s Plan for Man”

While Dake’s “30 Reasons” in his study Bible were notorious, his book “God’s Plan for Man” provides even more extensive treatment of his racial theology. In this massive work, Dake elaborates on his understanding of human history, dispensations, and what he calls “the great racial prophecy.”

The Dispensation of Human Government

In his discussion of the Dispensation of Human Government (Genesis 8:15-11:32), Dake writes about the period after Noah’s flood. According to Dake’s text in “God’s Plan for Man”:

“Outstanding Features (Gen. 8:15-11:32): The going forth from the ark; the new beginning for man; the new beginning of sacrifices and worship; God’s purpose to never send another flood and His promise of eternal generations of men on the Earth; the new contract between God and man and all creatures; the institution of human government; the new laws for man; the sin of Noah; the failure of Ham; the great racial prophecy; Noah’s life after the flood; Noah’s death; the generations of Shem, Ham and Japheth; the beginning of kingdoms among men; the unity of the race up to the tower of Babel; the confusion of tongues; and the length of this age—from Shem to Abraham are the main features of this dispensation.”

Notice how Dake characterizes Genesis 9 as containing “the great racial prophecy” and emphasizes “the failure of Ham.” This framing reveals how central racial thinking was to Dake’s entire theological system. He doesn’t see Genesis 9 as a simple narrative about family dysfunction but as God’s establishment of racial categories and hierarchies that would govern human history.

Eternal Generations and Racial Separation

In his work “Revelation Expounded,” Dake goes even further in his teaching about eternal racial separation. He writes extensively about what he calls “eternal generations of natural peoples,” arguing that racial and national distinctions will continue forever. From this work:

“There will be eternal generations of natural peoples (Gen. 9:12; 13:15; 17:7, 19; Ex. 3:15; 12:14, 42; 27:21; 30:8, 21; 31:16; 40:15)… The word ‘generation’ (singular and plural) is used 213 times in the Bible and in every case except in Gen. 2:4, it is used of natural generations of men and their multiplying posterity in the earth.”

Dake uses this interpretation to argue that racial and ethnic distinctions are not temporary conditions of the fallen world but eternal aspects of God’s creation that will persist in the new heavens and new earth. This teaching directly contradicts the New Testament’s vision of the unity of all peoples in Christ and the breaking down of dividing walls between ethnic groups (Ephesians 2:14).

The Broader Context: Dake’s Other Controversial Teachings

Understanding Dake’s racial views requires examining them in the context of his other controversial theological positions. Dake held numerous views that mainstream Christianity, including most Pentecostals, rejected as heretical or highly problematic.

The Gap Theory and Pre-Adamite Races

Dake was a strong proponent of the “gap theory,” which posits a vast time gap between Genesis 1:1 and Genesis 1:2. According to Dake, during this gap, a pre-Adamite world existed that was destroyed when Lucifer rebelled against God. In his writings, Dake describes this pre-Adamite world in detail:

“The flood that destroyed the Earth prior to Genesis 1:3, or the ‘pre-Adamite flood,’ was a direct result of the rebellion of Lucifer against God. Isaiah (14:12-14) teaches that Lucifer invaded Heaven from the Earth; that he was cast out of Heaven back down to the Earth; that he had weakened the nations on Earth before his invasion; that he was king of these nations…”

Dake argued that these pre-Adamite beings were a race of men who lived on earth before Adam. Some have suggested that Dake’s belief in pre-Adamite races influenced his racial views, as it provided a theological framework for viewing different human groups as fundamentally distinct creations. However, Dake himself maintained that all current human races descended from Noah’s three sons.

Angels and the “Sons of God”

Another controversial aspect of Dake’s theology was his interpretation of Genesis 6:1-4, which describes the “sons of God” taking wives from the “daughters of men.” Dake adamantly taught that these “sons of God” were fallen angels who had sexual relations with human women, producing a race of giants. He writes in “Heavenly Hosts”:

“Both testaments of the Bible teach that some angels committed sex sins and lived contrary to nature. Genesis 6:1-4 give the history of such sinning. In 2 Peter 2:4 we have the statement that angels did sin before the flood and for their sin were cast down to hell to be reserved until judgment.”

Dake uses this interpretation to support his broader theology of rigid separation between different types of beings. Just as angels were punished for crossing the boundary between heaven and earth to marry human women, Dake argued, humans are forbidden to cross racial boundaries in marriage. He explicitly makes this connection in his “30 Reasons,” stating: “God cursed angels for leaving their own ‘first estate’ and ‘their own habitation’ to marry the daughters of men (Gen. 6:1-4; 2 Pet. 2:4; Jude 6-7).”

Physical God Theology

One of Dake’s most controversial teachings was his assertion that God the Father has a physical body. This doctrine, rejected by orthodox Christianity throughout its history, appears throughout Dake’s writings. He argued that when the Bible says humans are made in God’s image, it means God has a literal, physical form with body parts like hands, feet, eyes, and ears.

This literalistic approach to Scripture interpretation helps explain Dake’s racial theology. If Dake read anthropomorphic descriptions of God literally, it’s not surprising that he also read the Genesis narratives about Noah’s sons as establishing literal, permanent racial categories. His hermeneutical approach consistently failed to recognize literary genres, cultural contexts, and the progressive nature of biblical revelation.

The Influence and Spread of Dake’s Teachings

The impact of Dake’s racial theology extended far beyond those who purchased his study Bible. Through the influence of prominent televangelists and the growth of the Charismatic movement, Dake’s ideas reached millions of Christians who may never have known their source.

Prominent Figures Influenced by Dake

Several major figures in the Pentecostal and Charismatic movements have acknowledged using Dake’s Bible or have been documented as being influenced by his teachings:

It’s important to note that many of these figures may have used Dake’s Bible for its extensive cross-references and notes on other topics without necessarily endorsing his racial views. However, the widespread use of the Bible meant that his racial interpretations were readily available to millions of Christians, potentially influencing their views on race even if subconsciously.

Bible Schools and Educational Institutions

Perhaps more significant than individual preachers was the adoption of Dake’s Bible by various Bible schools and training institutions. Many small Pentecostal and Charismatic Bible schools, particularly in the South and Midwest, used Dake’s Bible as a primary textbook. Students would spend hours studying Dake’s notes, absorbing not just his theological insights but also his racial prejudices.

The impact on these institutions was profound. Graduates would go on to pastor churches, teach in Sunday schools, and lead ministries, carrying with them the theological framework they had learned from Dake. Even if they didn’t explicitly teach Dake’s “30 Reasons for Segregation,” the underlying worldview that saw racial distinction as divinely ordained could influence their ministry in subtle ways.

The Response and Controversy

The story of how Dake’s racist content was eventually addressed reveals much about the changing dynamics of American Christianity regarding race.

The Long Silence (1963-1990)

Perhaps most striking about the Dake Bible controversy is how long the racist content remained unchallenged. For 27 years after its initial publication, the Dake family (who controlled the publishing rights after Finis Dake’s death in 1987) reported receiving no complaints about the racial content. This silence speaks volumes about the acceptance of segregationist theology in certain Christian circles well into the late 20th century.

Several factors contributed to this long silence:

• Geographic concentration: The Dake Bible was most popular in regions where segregationist views were common
• Denominational isolation: Many Pentecostal and Charismatic churches operated independently of mainstream denominations
• Lack of diversity: The churches using Dake’s Bible were predominantly white
• Focus on other content: Users may have valued the Bible’s other features while ignoring the racial content

The Beginning of Complaints (1990-1996)

According to Christianity Today’s 1994 investigation, the Dake family first began receiving complaints about the racial content around 1990. Initially, the response was minimal. The Family originally posted to their website an ope letter dealin with these issues. The letter has since been taken down, but can still be found online at archive.org: https://web.archive.org/web/20041022123917/http://www.dake.com/position.html.The family made small word changes, replacing “segregation” with “separation” and occasionally substituting “race” with “nation.” These cosmetic changes did nothing to address the fundamental problem of the theology itself. Eventually significant changes were made to all of his published books. So to truly understand and know what Finis Dake taught and believed you need to read his books that were published prior to 1990. New editions (publication dates) did not result necessarily in new editions so you cannot tell what was changed except to ensure you read the older copies of his materials.

The family’s initial reluctance to make substantial changes may have been influenced by several factors:

• Respect for Finis Dake’s legacy: They may have been hesitant to alter what they saw as their patriarch’s life work
• Theological conviction: Some family members may have shared Dake’s views
• Financial concerns: Major revisions would be expensive and might alienate existing customers
• Underestimating the problem: They may not have fully grasped how offensive the content was

The Dr. Fred Price Controversy (1996-1998)

The decisive moment in the Dake Bible controversy came when Dr. Frederick K.C. Price, a prominent African-American televangelist, discovered the racist content. Dr. Price, who pastored one of the largest churches in Los Angeles and had a nationally syndicated television program, was shocked to find the “30 Reasons for Segregation” and other racist content in a Bible that was popular in Charismatic circles.

In 1996, Dr. Price announced that he would devote over 30 weeks of his television program “Ever Increasing Faith” to a series titled “Race, Religion, and Racism.” In this series, Price systematically exposed and refuted the racist theology in Dake’s Bible. The impact was immediate and dramatic. Price’s television program reached millions of viewers, many of whom had been using Dake’s Bible without awareness of its racist content.

Faced with this public exposure and the potential loss of significant market share, the Dake family finally took decisive action. In fall 1996, they announced a “unanimous decision to edit or remove any note that could possibly be misconstrued as a racist comment.” The first comprehensively revised edition appeared in January 1997, with the “30 Reasons for Segregation” completely removed.

Theological Refutation: Why Dake Was Wrong

Modern biblical scholarship has thoroughly refuted the racist interpretations promoted by Dake. Understanding why these interpretations are wrong is crucial for preventing their resurrection in new forms.

The Unity of Humanity in Scripture

The Bible’s teaching on human unity is clear and consistent from Genesis to Revelation. The creation narrative establishes that all humans are made in God’s image (Genesis 1:27). The Table of Nations in Genesis 10 describes the spread of Noah’s descendants but never suggests they became different species or fundamentally distinct types of humans. Acts 17:26, the very verse Dake used to justify segregation, actually teaches the opposite of what he claimed:

“And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place” (Acts 17:26, ESV)

Paul’s point in this passage is the unity of humanity – all nations come from one man. The “boundaries” mentioned are geographical and temporal, not racial barriers meant to prevent interaction.

The Curse of Canaan: What the Text Actually Says

A careful reading of Genesis 9:18-27 reveals multiple problems with the racist interpretation:

1. The curse is specifically on Canaan: “Cursed be Canaan” (v. 25), not Ham or all his descendants
2. No mention of physical characteristics: The text says nothing about skin color, physical features, or biological changes
3. The curse is about servitude, not race: “A servant of servants shall he be” describes a social position, not a racial category
4. Geographical fulfillment: Canaan’s descendants settled in Palestine, not Africa
5. Historical fulfillment: The curse was fulfilled when Israel conquered Canaan under Joshua

Furthermore, Ham had four sons: Cush, Egypt (Mizraim), Put, and Canaan (Genesis 10:6). Only Canaan was cursed. If the curse created racial characteristics, why would only one of Ham’s four sons be affected? The racist interpretation cannot answer this basic question because it imposes foreign categories on the text.

The New Testament’s Radical Message of Unity

Even if one could somehow justify racial separation from Old Testament texts (which we’ve seen is impossible), the New Testament’s message completely overturns any such system. The gospel breaks down all barriers between people:

The early church’s struggle with including Gentiles, documented in Acts and the epistles, demonstrates that the gospel breaks down ethnic barriers. Peter’s vision in Acts 10, the Jerusalem Council in Acts 15, and Paul’s ministry to the Gentiles all testify to God’s intention to unite all peoples in Christ.

The Historical Context of Biblical Prohibitions

Dake’s misuse of biblical texts about intermarriage reveals a fundamental failure to understand their historical context. When the Old Testament prohibits Israelites from marrying Canaanites, Moabites, or other groups, the concern is always religious, not racial. The fear was that foreign spouses would lead Israelites into idolatry, as happened with Solomon (1 Kings 11:1-8).

The Bible actually provides positive examples of interethnic marriages when the foreign spouse embraced faith in Yahweh:

• Rahab: A Canaanite prostitute who married into Israel and became an ancestor of Jesus (Matthew 1:5)
• Ruth: A Moabite woman who married Boaz and became David’s great-grandmother (Ruth 4:13-22)
• Moses: Married a Cushite woman, and when Miriam criticized this marriage, God punished Miriam, not Moses (Numbers 12:1-15)
• Esther: A Jewish woman who married a Persian king and saved her people (Esther 2:17)

These examples demonstrate that ethnic differences were not barriers to marriage when faith was shared.

The Lasting Impact and Lessons Learned

The controversy over Dake’s racist theology offers important lessons for contemporary Christianity.

The Danger of Uncritical Bible Study Tools

The Dake Bible controversy highlights the danger of treating study Bibles and commentaries as authoritative rather than as human interpretations that must be evaluated critically. Many users of Dake’s Bible assumed that because something appeared in the notes of a study Bible, it must be biblically accurate. This confusion between the biblical text and human commentary allowed racist interpretations to spread unchallenged.

Christians must remember that all study tools, no matter how helpful, are products of their time and reflect the biases and limitations of their authors. Even the most learned commentators can be wrong, especially when their cultural blind spots prevent them from seeing how their interpretations contradict the gospel’s fundamental message.

The Persistence of Racist Theology

Although the explicit “curse of Ham” theology has been largely abandoned, subtler forms of racist theology persist in some churches. These may include:

• Teaching that interracial marriage, while not sinful, is “unwise”
• Promoting racial segregation in churches as a matter of preference or comfort
• Using biblical texts to oppose racial justice initiatives
• Suggesting that certain races have different spiritual gifts or callings
• Maintaining that God ordained separate racial identities that should be preserved

These teachings, while less explicit than Dake’s “30 Reasons,” still perpetuate racial division and contradict the gospel’s unifying message.

The Importance of Diverse Voices in Biblical Interpretation

One reason Dake’s racist interpretations went unchallenged for so long was the lack of diversity in the communities using his Bible. When biblical interpretation occurs only within homogeneous groups, cultural blind spots are less likely to be recognized and challenged.

The involvement of Dr. Frederick K.C. Price, an African-American minister, was crucial in exposing and challenging Dake’s racism. This highlights the importance of including diverse voices in theological discussion and biblical interpretation. Different cultural perspectives can help identify and correct interpretations that have been distorted by cultural prejudice.

Contemporary Relevance: Why This History Matters Today

Some might wonder why we should examine this painful history of racist biblical interpretation. After all, the most egregious content has been removed from modern editions of Dake’s Bible, and few contemporary Christians would openly endorse his racial views. However, understanding this history remains crucial for several reasons.

Recognizing Subtle Influences

While explicit racist theology has largely disappeared from mainstream Christianity, its influences can persist in subtle ways. Churches that remain racially segregated, resistance to discussing racial justice issues, and discomfort with interracial relationships may all be lingering effects of theological traditions like Dake’s. By understanding the history of these ideas, we can better recognize and address their contemporary manifestations.

For example, when Christians argue that discussing racism is “divisive” or “political” rather than a gospel issue, they may be unconsciously influenced by theological traditions that separated “spiritual” matters from issues of racial justice. Dake’s theology, which claimed divine sanction for racial separation, contributed to this false dichotomy.

Protecting Against Future Distortions

Understanding how Dake and others distorted Scripture to support racism helps us recognize similar patterns of misinterpretation. The same hermeneutical errors that led to racist theology can produce other harmful interpretations. These errors include:

• Reading contemporary categories back into ancient texts
• Ignoring historical and cultural context
• Selective citation that ignores contrary evidence
• Prioritizing obscure or ambiguous texts over clear teachings
• Using the Bible to justify existing prejudices rather than allowing it to challenge them

By learning to identify these patterns, Christians can better guard against future distortions of Scripture.

The Need for Repentance and Reconciliation

The history of racist biblical interpretation is not just an academic matter but a moral and spiritual crisis that requires repentance and reconciliation. Many African Americans and other minorities have been deeply wounded by theological teachings that portrayed them as cursed or inferior. These wounds don’t heal simply because the offensive content is removed from a study Bible.

Churches and institutions that promoted or tolerated racist theology need to acknowledge this history, repent of it, and work actively for racial reconciliation. This may involve:

• Public acknowledgment of past racist teachings and their harm
• Education about the history of racist biblical interpretation
• Amplifying minority voices in theological education and church leadership
• Active engagement in racial justice efforts
• Creating genuinely inclusive church communities

The Theological Legacy: Examining Dake’s Broader System

To fully understand Dake’s racist theology, we must examine how it fit within his broader theological system. Dake’s racial views were not isolated aberrations but were integrated into his comprehensive understanding of biblical history, prophecy, and God’s purposes.

Dispensationalism and Racial Thinking

Dake was a dispensationalist, believing that God works differently with humanity during different periods or “dispensations” of history. His book “God’s Plan for Man” outlines seven dispensations, and within this framework, the separation of races after Noah’s flood plays a crucial role.

In Dake’s system, the Dispensation of Human Government (from Noah to Abraham) was when God established the racial order that would govern human relations until the end of time. He writes in “God’s Plan for Man”:

“Judgment this time was the confusion of their language and the scattering of the different branches of men throughout the Earth.”

For Dake, the confusion of languages at Babel and the separation of peoples was not just a judgment but God’s establishment of a permanent racial order. This dispensational framework gave his racial views a systematic theological foundation that made them seem more credible to those who accepted his overall system.

Literalism and Racial Categories

Dake’s extreme literalism in biblical interpretation contributed significantly to his racial theology. He consistently failed to recognize metaphorical language, literary genres, and the progressive nature of revelation. This literalism appears throughout his works:

• He interpreted “after their kind” in Genesis 1 as applying to human races
• He read the Table of Nations in Genesis 10 as establishing permanent racial categories
• He took prophetic visions of separate nations in the millennium as endorsing eternal segregation
• He interpreted Paul’s mention of “bounds of their habitation” as divine racial boundaries

This literalistic approach prevented Dake from seeing the forest for the trees – missing the Bible’s overarching message of human unity and redemption while focusing on isolated texts that seemed to support his prejudices.

The Business of Biblical Racism: Publishing and Profit

The Dake Bible controversy also raises important questions about the relationship between religious publishing and social responsibility.

The Economics of Racist Theology

The Dake Bible was a profitable product. Even with its controversial content, it sold steadily for decades, generating significant revenue for the Dake family. The economics of religious publishing created incentives to maintain the status quo:

• Established market: Churches and individuals had invested in Dake Bibles and were familiar with the format
• Brand loyalty: Many users valued Dake’s extensive notes on other topics
• Replacement costs: Revising the Bible would be expensive
• Market segmentation: The racist content may have actually attracted some buyers

These economic factors help explain why it took so long for the racist content to be removed. Until the threat of boycotts and public exposure made maintaining the racist content economically unviable, there was little financial incentive to change.

The Responsibility of Religious Publishers

The Dake controversy raises important questions about the responsibility of religious publishers. Should publishers review and revise older works to remove offensive content? How should they balance respect for historical texts with contemporary values? What obligation do they have to warn readers about problematic content?

Different publishers have taken different approaches:

• Some have added disclaimers to older works acknowledging problematic content
• Others have published critical editions that maintain the original text but add scholarly commentary
• Some have chosen to let older works go out of print rather than republish offensive content
• The Dake family chose to revise the work, removing the most offensive content while maintaining the overall structure

Global Impact: Dake’s Influence Beyond America

While Dake’s Bible was primarily an American phenomenon, its influence extended globally through missionary work and the international reach of American televangelism.

Missions and Colonialism

American missionaries often carried Dake Bibles with them to mission fields in Africa, Asia, and Latin America. In these contexts, Dake’s racial theology could have particularly harmful effects. Teaching that racial separation was God’s will could reinforce colonial hierarchies and prevent the development of truly indigenous churches.

In Africa, where the curse of Ham had been used to justify colonialism and slavery, Dake’s teachings could be especially damaging. African Christians who encountered these teachings might internalize a sense of racial inferiority that contradicted the liberating message of the gospel.

Translation and Adaptation

The Dake Bible has been translated into several languages, raising questions about how the racist content was handled in translation. Did translators include the “30 Reasons for Segregation”? How were culturally specific racial categories adapted for different contexts? These questions highlight the complex challenges of cross-cultural theological transmission.

Denominational Responses and Official Positions

Various Christian denominations and organizations have had to grapple with Dake’s influence and develop official responses to his teachings.

The Assemblies of God

The Assemblies of God, which originally ordained Dake as a minister, has completely repudiated his racial teachings. George O. Wood, who served as General Superintendent of the Assemblies of God, stated that Dake’s racial views were “in direct conflict with our statement of fundamental truth.”

The denomination has worked to promote racial reconciliation and has acknowledged the harm done by racist interpretations of Scripture. They have developed resources for churches to address racial issues and promote unity in Christ.

Other Pentecostal and Charismatic Groups

Many Pentecostal and Charismatic organizations have similarly distanced themselves from Dake’s racial views while acknowledging his influence in their traditions. Some have developed specific statements on racial reconciliation that explicitly reject the theological foundations of segregation.

The challenge for these groups has been to maintain the positive aspects of their theological heritage while rejecting the racist elements that were often intertwined with it. This has required careful theological work to separate essential beliefs from cultural prejudices.

Educational Initiatives and Resources

In response to the history of racist biblical interpretation, various educational initiatives have been developed to help Christians understand and counter these distortions.

Seminary Curricula

Many seminaries now include courses on the history of biblical interpretation that specifically address how Scripture has been misused to justify oppression. These courses help future ministers understand:

• The historical development of racist interpretations
• Hermeneutical principles for avoiding cultural distortion
• The importance of diverse perspectives in interpretation
• How to address racist theology in their ministries

Dallas Theological Seminary, Fuller Seminary, and many other institutions have developed specific resources addressing the curse of Ham and similar misinterpretations.

Church Resources

Various organizations have developed resources for local churches to address racist theology:

Personal Stories and Testimonies

Beyond the theological and academic discussions, it’s important to remember that racist biblical interpretation has real human costs. Many individuals have shared their stories of how teachings like Dake’s affected their lives.

Stories of Harm

African American Christians have shared painful experiences of encountering Dake’s teachings:

• Being told their race was cursed by God
• Facing opposition to interracial relationships based on biblical arguments
• Experiencing exclusion from white churches that used theological justifications
• Struggling with internalized racism reinforced by biblical interpretation
• Questioning their faith because of racist theology

These testimonies remind us that theological ideas have real-world consequences. Abstract discussions about interpretation affect real people’s lives, relationships, and spiritual well-being.

Stories of Liberation

Conversely, many have shared stories of liberation from racist theology:

• Discovering the true biblical message of unity and equality
• Finding healing from the wounds of racist teaching
• Building genuine interracial friendships and relationships
• Experiencing worship in truly integrated communities
• Using their stories to help others overcome racist theology

These testimonies of transformation demonstrate the power of correct biblical interpretation to bring healing and reconciliation.

Looking Forward: The Future of Biblical Interpretation

As we look to the future, the Dake controversy offers important lessons for how the church should approach biblical interpretation.

The Need for Humility

The fact that racist interpretations were so widely accepted for so long should humble contemporary interpreters. We too have blind spots and cultural biases that may distort our reading of Scripture. This recognition should lead to:

• Greater humility in our interpretations
• Openness to correction from others, especially those from different backgrounds
• Willingness to revise long-held views when shown to be wrong
• Recognition that biblical interpretation is an ongoing process

The Importance of Community

Biblical interpretation should not be a solitary endeavor but a communal one. The errors of interpreters like Dake might have been caught sooner if diverse voices had been included in the interpretive process from the beginning. The church needs:

• Diverse interpretive communities that include multiple perspectives
• Genuine dialogue between different cultural and ethnic groups
• Structures that amplify marginalized voices
• Accountability mechanisms to identify and correct harmful interpretations

The Call to Justice

The history of racist biblical interpretation reminds us that correct theology must lead to just action. It’s not enough to reject racist interpretations intellectually; the church must actively work for racial justice and reconciliation. This includes:

• Addressing ongoing racial disparities in churches and Christian institutions
• Supporting racial justice initiatives in broader society
• Creating genuinely inclusive Christian communities
• Using resources and influence to combat racism
• Continuing to educate about the history and ongoing impact of racist theology

Conclusion: Learning from the Past, Building for the Future

The story of Finis Dake’s racist theology is a cautionary tale about the dangers of using Scripture to justify prejudice. For decades, his “30 Reasons for Segregation of Races” and related teachings influenced countless Christians, providing what seemed to be biblical justification for racial discrimination. The fact that such blatantly racist content could remain in a popular study Bible for 34 years reveals how deeply embedded racist thinking was in certain segments of American Christianity.

Yet the story also offers hope. The eventual recognition and removal of this content, the strong responses from Christian leaders like Dr. Frederick K.C. Price, and the widespread rejection of racist theology by contemporary Christianity show that progress is possible. The church can learn from its mistakes and move toward a more faithful reading of Scripture that recognizes the equality and dignity of all people.

The key lessons from this history are clear:

As we move forward, the church must remain vigilant against new forms of prejudice masquerading as biblical truth. The same hermeneutical errors that produced racist theology can generate other harmful interpretations. By learning from this history, maintaining interpretive humility, including diverse voices, and prioritizing justice, the church can work toward a more faithful and liberating reading of Scripture.

The legacy of Finis Dake’s racist theology serves as a permanent reminder that biblical interpretation is never neutral. It either contributes to human flourishing and liberation or to oppression and bondage. The choice is ours. May we choose wisely, learning from the errors of the past to build a more just and equitable future where all people are recognized as equally created in the image of God and equally loved by their Creator.

The complete rejection of Dake’s racist theology by mainstream Christianity represents a victory for biblical truth over cultural prejudice. However, the work is not complete. As long as racial divisions persist in our churches and society, as long as some use Scripture to justify discrimination, as long as the wounds of racist theology remain unhealed, the church must continue to proclaim the biblical message of human unity and divine love for all peoples.

In the end, the measure of our faithfulness will not be in the study Bibles we produce or the theological systems we construct, but in how well we love our neighbors as ourselves and recognize in every human face the image of God. This is the true test of biblical interpretation – does it lead us to love more fully, more broadly, and more deeply? Dake’s theology failed this test spectacularly. May we learn from his failure and commit ourselves to an interpretation of Scripture that affirms the dignity, equality, and infinite worth of every human being.

Sources and Further Reading

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