Becoming An Anti-Racist Church (2 Responses)

Response 1

Barbara Okamoto Bach

I love my church!  Through organizing efforts of the anti-racism ministry, backed by Bishop Councell’s faithful support, the Diocese of New Jersey is making progress toward building the Beloved Community.  It is a slow journey to affect transformational change, but I feel optimistic at this time that our diocese has the vision, tools, and desire to become an anti-racist church.  The anti-racism ministry, comprised of the Anti-Racism Commission and the Anti-Racism Team, organized or sponsored significant events in 2011: 

o    2.5-day training seminar on understanding and analyzing systemic racism,

o    weekend youth retreat on racism,

o    Service of Repentance and Reconciliation consecrating slave graves in Perth Amboy,

o    14-week diocesan “One Book” online book discussion,

o    full-day biennial Diocesan Conference led by The Rev. Joseph Barndt, and

o    ongoing introductory anti-racism training for parishes in transition.

o    Additionally, a group of 21 diocesan priests discussed the book in October, and several parishes plan to read and discuss this book in 2012.

Through these events and Joe’s book, many people learned about issues of institutional racism in the church, and the differences between “individual meanness”  (as Joe terms personal race prejudice and bigotry) and institutional racism, multicultural diversity and anti-racist multicultural diversity, stolen stories and an anti-racist gospel.  Events in 2011 attracted more advocates and followers of the diocese’s anti-racism activities, and several churches are interested in learning more. 

But there also remain churches that won’t join the movement.  Our organizing efforts would like to reach a critical mass of New Jersey Episcopalians who understand and will work toward the changes necessary in individual parishes and the diocese to become an anti-racist church.  Regrettably maybe your parish and my parish won’t face the sin of racism and the illness in their structures, regrettable because those churches won’t become the houses of worship that they could become. 

Thank you to all who read and wrote about and shared this book with others.  Please use it and don’t let it gather dust.  We titled this book discussion simply and directly “anti-racist church,” because that is our vision and goal.  But isn’t it redundant?  When we become anti-racist, we will surely be the church. 

Response 2 

Noreen Duncan

Joe Barndt ends the book with the fitting exhortation that we must become a “globally interdependent anti-racist church.” At the end of our New Jersey Anti-racism conference in November, he led a session with members of the Anti-racism Commission and Team during which he raised the important issue of immigration, emerging and entrenched racist practices and legal maneuverings all across the country. As a Team and Commission, we have had tentative and cursory discussions of immigration injustice in New Jersey, but we have not put immigration in the forefront of our struggles to make our church an anti-racist institution.  This is such a glaring oversight! To recognize the racist manifestations of immigration policies and to fight to ensure that anti-racism work must be part of the struggle does not deny or negate the historical and continuing racist practices that have crippled people of African descent in the USA; in fact, it strengthens and deepens the analysis of racism as an institution in US history and contemporary practice.

Today, January 3^rd , is the day on which Republicans in Iowa have gone to the polls to choose their caucus favorites. The run-up to today has kept the talking heads and soothsayers on MSNBC, Fox News, CNN and BBC news busy, charting, predicting, covering. But there has not been much analysis, other than “outrage,” at Rick Santorum’s bold plans to “keep the country’s money out of the hands of ‘black people.’” This public scorn and ridicule of African descendants in the USA does not much warrant charges for Santorum to abandon the presidential race by the media pundits.  In fact, there was much commentary on his sweater vests. That is how institutional racism works! Santorum has been described as “bold,” “honest,” “edgy,” a “true conservative,” but not a racist. And he by himself, if we are to apply our common definition, is not racist. But the responses to his comments are symptoms of a racist system and culture. As Joe Barndt writes at the end of the book, “Racism is dying, but it is kept alive on institutional life-support systems.” Our church, our Baptismal Covenant, must give us the strength and power to pull the plug on institutional racism.

So I end our communal reading and study of Barndt’s Becoming an Anti-racist Church by borrowing some language from retired Bishop of Newark, Shelby Spong:  “The ultimate meaning of the Bible escapes human limits and calls us to a recognition that every life is holy, every life is loved, and every life is called to be all that that life is capable of being.”

The Organizing Task (2 Responses)

Response 1

Rev. C. John Thompson-Quartey

“Will you strive for justice and peace among all people; and respect the dignity of every human being?”….  “I will, with God’s help”.

It is only with God’s help that we are able to accomplish anything of significance for humanity.  I am a proud Episcopalian (in fact, a cradle Anglican), member of the Diocesan Anti-Racism Team for the past six years and co-chair of the Anti-Racism Commission for the past two.  My pride in the Episcopal Church stems from the centrality of the baptismal covenant in our corporate life of worship.  It is in the baptismal covenant that we claim our new identity.  As Joe Barndt aptly put it (at the recent diocesan Anti-Racism conference), we all received a new name at our baptism: “Anti-Racist”.  And if we are to live into our baptismal covenant, then we have to claim this divinely given name and rid ourselves of all the other labels that society has given us.  Barndt also argues that as children of God, we are all from the same family: God’s family.  But how do we go about claiming this new identity and living into our baptismal covenant?

In the eleventh chapter of his excellent book on Becoming an Anti-Racist Church, Barndt gets down to the business of giving us concrete blocks with which to build our new path into the beloved community of God.  It wasn’t enough that he should ground our need to resist the sin of racism in scriptures, and make it a “mandate” from God.  In fact, he goes further to claim that “Organizing is a Divine Calling”.   Barndt states that throughout human history, God has organized the marginalized and the disenfranchised to stand against injustice and oppression.  The call of Moses to lead the people of Israel out of bondage in Egypt, was divine organizing.  Moses was told to gather the elders among the people to organize and plan an exit strategy.  When Jesus walked along the Sea of Galilee choosing his disciples, he too was organizing them to be able to resist the evil, oppressive Roman governmental machinery, and the distorted temple worship.  Racism is one of the evils that have plagued the Christian Church for many generations, and the Episcopal Church is no exception.  Racism dehumanizes a person because it says to them that they are less than the image of God imprinted on them at creation.  Racism strips us of our dignity!  Barndt distinguishes between individual prejudice and institutional racism, and challenges the Church to recognize and name the sin of racism for what it is.  He further argues that “When institutions are left to evolve and change without careful guidance, they will change chaotically and eventually break down or wear out like a car without maintenance.”  Intentional organizing is necessary for a successful transformation!

Barndt lays out a strategy and a road map to becoming an anti-racist multicultural church through effective organizing and building a critical mass through education, motivation, agitation, the provision of technical assistance, and the empowerment of the converted.

The Good news is that we in the diocese of New Jersey began this transformation into becoming an anti-racist multicultural church some fifteen years ago!  With the fervent support of our bishop and the financial backing of our convention, many people in this diocese have come to a common understanding of the sin of racism, and we have begun the work of dismantling this evil within our hearts and in our churches.  But we cannot be complacent and think we’ve done enough, for the evil one lurks around, waiting for a moment to destroy all that we have accomplished so far; thus Paul’s admonishment at the beginning of the chapter is very timely.  I believe we can accomplish the colossal task of dismantling racism and becoming an ant-racist multicultural church only with God’s help.

Response 2

Reginald Whitman

Joseph Barndt’s “goal of this chapter is to help us put on the whole armor of God by increasing our organizing skill in order to help the church shape a new anti-racist identity” (P. 169).  

I have been a lay member of The Episcopal Diocese of New Jersey for the past 31 years.   On February 6, 2000, an item in our parish church’s Sunday service leaflet announced that Crossroads Ministry would be conducting a workshop at a near-by parish entitled “Analyzing and Understanding Systemic Racism”.   The workshop seemed to be just what I needed if I was to begin to understand and to help dismantle the unjust double standard that exists for white people and people of color as a result of racism.   With some apprehension, I went along to the 2 ½ day workshop, together with some 30 or so clergy, lay, males, females, people of color and white folks from across the diocese.   At its conclusion each attendee was asked whether or not they would make a long-term commitment to anti-racism work in the diocese and become a member of an Anti-Racism Team (ART) for the diocese.   I made this commitment and have been working as a member of the team in various capacities for the past 11 years.

Toward “The Organizing Task”, here is a review of the anti-racist mission, organization structure and activity being shaped in the diocese (150 churches and missions).   The diocese’s Anti-Racism Commission (ARC) was born out of a period of racial tension in the mid to late 1990’s.   Its 12 members consist of appointees made by the Bishop (4), Black Clergy Caucus (6) and Hispanic Caucus (2) and are funded from the diocesan budget approved by Diocesan Convention.   Starting in 1997 ARC members began developing relationships with Joe Barndt and Crossroads Ministry, an interfaith and community based anti-racism training organization; in July 2000 Diocesan Council approved the long range plan to develop an Anti-Racism Team (ART), which was endorsed by Diocesan Convention in March 2001.

Toward Team development, 21 members of the ART completed prescribed phases of Crossroads anti-racism training in March 2001.   Through each phase the team continued to deepen its knowledge and understanding of racism, and an analysis of the situation enabled the ARC and ART to articulate a Twenty-Year Vision for the diocese:

Our Twenty-Year Vision for the Diocese of New Jersey

(Adopted by Diocesan Council, September 2001)

The Diocese of New Jersey is recognized as a part of the Body of Christ because its congregations joyfully celebrate their anti-racist, multicultural, embodiment of Christ’s love.

The Diocese provides intentional leadership in dismantling racism in the wider community by modeling the sharing of power and mutual respect, among all people, at all levels of diocesan life. Its mission, structures, policies, and practices are used to perpetuate an anti-racist identity.

The Diocese’s anti-racist way of living together through its values of justice and equality is seen as a model for change and a sign of hope.

Based on the Twenty-Year Vision, Five-Year Goals and Two-Year Objectives were established which serve as milestones for the work of the Commission and Team.   The team has now grown to 100+ members who have attended at least one 2 ½ day anti-racism training workshop.   Initially the ARC was able to offer members of the diocese two or three 2 ½ and/or 3 ½ day trainings per year, but due to budget constraints only one training workshop can be offered this year.   It is at the training workshops that the team and members of the diocese deepen their knowledge and understanding of: the sin of racism, training techniques, analysis and strategy development, and organizing to create an anti-racist institution.   The organizing strategy of training the diocese is to eventually reach a “tipping point” where a significant number of persons who have learned “the analysis” and begun to claim an anti-racist identity can work to effect transformational change of the institution.

Ten ART members are experienced trainers, and ten additional members are gaining trainer skills, to provide a 2-hour introductory anti-racism program developed by the ART (“Ending Racism in the 21^st. Century”) to parishes and missions, diocesan committees, and elected offices (required by the Bishop), episcopate and parish search committees, and diocesan youth events.   Deacons in training are required to attend a 2 ½ day anti-racism training workshop.   ARC has sponsored four biennial Diocesan Anti-Racism Conferences with nationally recognized guest speakers.   The ARC provides monthly reports to the Bishop and Diocesan Council and annual reports to Diocesan Convention and Province 2.    

The Episcopal Diocese of New Jersey has made significant progress, now entering Stage 4 - “Identity Change – An Anti-Racist Church”, on the “Continuum on Becoming an Anti-Racist Multi-Cultural Church” (p. 149) and still has a considerable way to go before transforming into an anti-racist multi-cultural church.   To pursue our Vision is the key to success; we must persevere, be persistent, and at the same time, be flexible.   There will be new and creative ideas to develop along the way with setbacks and challenges that must be met.   Armed with the Twenty-Year Vision, and led by our beloved Bishop, who is passionate about exposing and combating the sin of racism, our diocese will continue to “strive for justice and peace among all people, respecting the dignity of every human being” (BCP p. 305).

God's Call To Become An Anti-Racist Church

Response 1

Rene John

“Sing a song full of the faith that the dark past has taught us;

Sing a song full of the hope that the present has brought us;

Facing the rising sun of our new day begun. Let us march on till victory is won.”(LEVAS)

From days of old singing was not just a way to past time, it was a way to share what was on our minds. Our ancestors sang songs which expressed their hope for the future. One such song continues to be Lift Every Voice and Sing.

In this spiritual is expressed our past, present and future. Joseph Barndt stated that  “in shaping an anti-racist church the first and most important task is to give birth to an anti-racist Christian identity.” He continued “as with any birth, this includes a long period of pregnancy and gestation that is risked-filled, often painful, and has many potentially dangerous complications. And likewise, as in any other birthing process, when it is completed, the exciting and joyful celebration of the newborn will far outweigh the agony of the delivery.”

The Rev. Canon Petero Sabune at the African evensong for Sudan Darfur on October 30, 2011 reminded us that the birth is just the beginning. Much work remains to be done, and we cannot even dream of abandoning what we have worked so hard to bring to fruition.

The Rt. Rev. George Councell reminded us at the beginning of the 2011 Anti-Racism conference “we are just becoming.” Using as a reference Luther’s Understanding of Becoming Christians. Our history is long and our story can be told from so many different perspectives. Ruth Councell and Corinne Peters tell the story on canvas, in their wonderful exhibit ‘Overcoming Racism.’ It is the story of Jews, Hispanics, American Indians, Blacks, and Asians. The story of Delores Huerta, Thurgood Marshall, Jackie Robinson, Cesar Chavez, Rosa Parks, migrant farm workers and many more.

Joseph Barndt reminds us that “the pathway we have been following to ending racism leads directly to the doors of our home churches, to face our congregations at their segregated Sunday morning worship services.” He also reminded us that it is not just about “outreach” but rather it begins with “inreach” into the center of our sanctuaries.”

How can we be about the business of building the beloved community? Anti-racism is also however not about doing, but about being. At Trinity Cathedral where I serve as Dean we are working hard at being the beloved community. The congregation is comprised of a healthy representation mixed races and nationalities, living in communion with God and each other.

Barndt has prescribed six steps to achieve identity change and becoming an Anti-Racist Church:

“Building a common analysis: Programs of anti-racism training are instituted throughout the church, resulting in  a common analysis of systemic racism and a growing understanding of racism as a barrier of effective diversity.

Undoing internalized socialization: A consciousness of internalized racial oppression and white power and privilege emerges within the church, along with an increasing commitment to eliminate inherent white advantage.

Learning accountability to communities of color: Cross-racial relationships are deepened and white people begin to develop accountability to communities of color.

Auditing and evaluation: The analysis is applied to all levels of the church through auditing and evaluation.

Reaching a critical mass: A critical mass of old and new church leadership and membership claims an anti-racist identity and a vision of an anti-racist institution.

Institutionalizing the anti-racist identity: A transition to stage five is initiated by a formal decision to institutionalize an anti-racist identity within the institution’s identity documents and throughout the structures and culture of the institution.”

I would like to end with another popular spiritual.

“We shall overcome,

we shall overcome,

we shall overcome some day

Oh, deep in my heart, I do believe,

We shall overcome some day.” (LEVAS)

We shall overcome some day and live in peace because God is on our side and we are not afraid. Or are we?

Cultural Racism & The Multicultural Church

Response 1

Rev. Valerie L. Balling

“There is no longer Jew or Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ Jesus.” Galatians 3:28

Barndt uses Paul’s appeal to the church in Galatia as the basis of his argument of how to overcome “cultural racism” through the radical unity and inclusion offered to us through Jesus Christ.  Earlier in the chapter, he warns again the dangers of the “melting pot” mentality that has dominated our American secular culture through the 1980s. (As a Gen Xer, I clearly remember a School House Rock episode about “The Great American Melting Pot.”)  There is an unspoken similarity between these two positions since they both appeal to the ideal of unity, through either discounting or ignoring differences or subjugating them with the more dominant culture.

While obviously Paul’s argument is more appealing, the rub is that I experience life as a white American woman, which is something I cannot change. In fact, it is beneficially for all of us to understand how we experience the incarnation rather than deny it.  It is how we live and move and have our being, and it allows us the opportunity to recognize when there is injustice based on such factors AND TO DO SOMETHING ABOUT IT.

There is nothing wrong with me being a white American woman.  Nor is there anything wrong with my counterpart being a black Caribbean woman.  Both of our experiences are authentic and should be valued equally.  However, we are part of a church organization that was (and for the most part still is) shaped by its ethnically white, English roots.  So how do function within an inherently racist system and honor cultural diversity with integrity?

First, I think we need to accept that we cannot be something we are not.  As much as I love gospel spirituals, I will never be an African American whose ancestors were slaves.  I will never be able to sing those hymns with the same depth of feeling and authenticity, but I rejoice when we use them in our liturgy, allowing the Spirit to move us to a place beyond guilt to reconciliation.

Second, I use my authentic experience as a white woman to recognize the privileges that I have and use it to the benefit of others to express their authentic selves.  I do not believe that we are called to adopt practices that are inauthentic to our experience. That can have the tragic effect of making the practice a mockery.  I can, however, get out of the way and experience an authentic practice, such as presenting the offering in a celebration of dance or even having someone shout “Amen” during a sermon (wouldn’t that be awesome!).

Perhaps I do not have enough imagination to picture what Barndt’s “Multicultural Church” will look like.  I love the Episcopal Church, and I love it so much that I don’t want it to get in its own way of becoming obsolete in a diverse world.  However, cultural diversity needs to be authentic and not an assumed a mantel of practices because it is the “right” thing to do.   That does not mean holding on to tradition just for the sake of tradition, nor does it mean getting rid of a practice just because it is from the dominant culture.  With integrity, the guidance of the Holy Spirit, dedication and time, we can and should develop a tradition that bears witness to all of our diversity and unity within Jesus Christ.

Institutionalized Racism In The Church

Rev. Elizabeth Eddy

Barndt has planted a seed in my mind, and it ‘s growing a clear example of the truism that we all affect each other.  Barndt believes that as Christian churches developed, despite creating unique internal structures, the people who created the institutions were themselves unconsciously shaped by cultural values of those times, and created churches which institutionalized those values. 

In the West, political power was exercised largely by men, who increasingly identified themselves as “white”, with the intent to perpetuate their power. The Christian ideal of Love, exercised on behalf of everyone, was distorted.   Unconsciously Christian churches became power-based institutions with  a “white male Mediterranean/European” identity.  (“Might makes right” contended Thrasymachus in Plato’s “Republic”.)

Barndt wants to dismantle racism,  among the many other abuses created by power-based institutionalization. He suggests that our nation’s progress toward this goal may be stagnating, and he believes that the goal cannot be reached until the attitudes which foster institutional racism are transformed.

However politely, gently and logically one may try to state the case – as Barndt certainly does – the core transformation now needed in the church is to become consciously aware of this identity which has developed, “white-male-European-power” organization, and consciously choose to become instead a multi-racial multi-cultural love-based entity which exists to serve all needy people.  When the church no longer serves unconsciously according to the interests of power, its organizational structure will have a different “feel” to it.  It may create new structures of governance, to express Christian values more clearly.

Brandt emphasizes that transformation of the church is necessary in order to complete the transformation of society as a whole into anti-racism.  Transformation of the church is also necessary to live our call and commitment as Christians.    

In the human mind and heart, conscience and self-consciousness are subtle energies, and in them false perceptions struggle to perpetuate themselves, instead of allowing Truth and Love to grow.  When individuals release themselves from bondage to power-conceived ideals, the church can transform. Then, institutions in society can also be transformed, and racism (sexism, genderism, ageism and the like) will no longer rule, because Love and Truth suffice to Serve.

Captive Christians In A Captive Church (2 Responses)

Response 1

Rev. Renee McKenzie-Hayward

While Saint Paul may rejoice in his captivity to the gospel of Jesus Christ, Joseph Barndt in the chapter Captive Christians in a Captive Church claims that the captivity experienced by the contemporary church is nothing about which to rejoice.  To the extent we emulate Paul as captives to the gospel we live out this captivity imprisoned inside the towering walls of captivity to racism.  Captivity to the gospel is perfect freedom.  Captivity to racism is perfect sin.  One gives us a choice.  The other does not. 

The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor.  He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour.  Luke 4:18-19

Liberation theologians often read these words from Jesus as is they were a clarion call to action to reclaim the transformative power of the gospel to shape society and the church.  This scripture is used by us to critique them.  Barndt in this powerful chapter effectively argues that the church because of racism operates not from a place of strength but from super- and self-imposed blindness that allows us to be complicit in our own captivity.  Barndt’s message while addressed to white people will certainly finds resonance among people of color (POC).

Most POC, especially Black people, live everyday knowing the cost of racism and experiencing the impact of its power to imprison.  We feel and know the power of racism in the church and blindness to it is not just a commodity of white people.   It is easier to be a Black person in the institutionalized church that is beset by individual acts of racism as opposed to being a black in the church in which racism is collectively or corporately endorsed.  In the first I must contend with the odd individual who is opposed to my presence; in the other I must contend with the entire system which stands in opposition to me.  The first gives room for hope while the second seems virtually insurmountable.  Barndt’s comparative discussion of sin as intentional rebellion and sin as captivity is right on the mark.  Black people will find it much easier to be Black in a church of individual white racists than in a church that is itself racist.  It is easier for us if we are blind to this truth.  It is also easier for the church.  The great lie of racism is the theological assumption that we have to choose between understanding racism as intentional rebellion or captivity to sin.  Barndt correctly suggests that this is a both/and rather than an either/or.

It would seem that the Anglican ethos of via media would situate The Episcopal Church to easily move outside of the constraints of binary either/or thinking.  Via media is itself being held captive in racisms prison.  Freedom of choice becomes an illusion.  And justice struggles to find a foothold in our reality.  Yet we march forward into the brave new world as if we really have choice regarding whether or not racism shapes and informs our personal and corporate Christian identity.    The only choice we have is the choice or ignoring or addressing; a choice of blindness or of sight.  But then again, maybe this is also not a choice.  If we can lift the veil of racism to see and hear the gospel unfiltered and unfettered even this illusion of choice disappears.

Response 2

Heath Pearson

As an aspiring liberation theologian I am tempted to wax poetic about one of Barndt’s numerous insights. However, it may be more helpful to tell a story.

A few years back, I watched a documentary done by a group of social scientists that radically altered my conception of our racialized system. A study was conducted using thousands of children, ages 5-7. The researchers were exploring race through/in persons in the early stages of identity formation.

The children were given a piece of paper with six realistic-cartoon faces—the face with the “lightest” skin on the left, getting progressively darker with each face, finally, to the face with the “darkest” skin on the right. The children were then asked a series of questions: Which child is smartest? Which child is most beautiful? Which child does the teacher like best? Which child do you want to be friends with? Which child misbehaves in class? Which child do you want to look like?

These represent only a handful of the many questions asked. By the end, though, watching a beautiful little girl of color pointing to the face with the “lightest” skin as what/who she wants to look like, who she thinks is most beautiful, and who the teacher likes best, you are struck with the somber reality of our racialized system. And this response (lightness is beautiful, smart, and preferred while darkness is dumb, ugly, and despised), among thousands of children, did not deviate across the gender/racial board.

As Barndt says in the opening pages of this chapter: through a complex multi-generational identity-shaping socialization process, we were assigned at birth to a collective racial group and were taught to participate in society according to our particular racial identity and role. Some experienced the socializing process of “internalization of inferiority,” while others experienced the “internalization of superiority.”

These inviolable systems have imprisoned us, as Barndt rightly claims.

Race, Prejudice, And Power In The Church (2 Responses)

Response 1

Rev. Theodore Moore

“When whole groups benefit from collective harm done to others, those same groups must take responsibility as perpetrators.”

What appears to be an easy solution or “fix” is entangled with many misconceptions that have been perpetuated by racism.  In my life time, the only time I remember hearing a group publically take responsibility for the harm done by slavery was the service at St. Peter’s in Perth Amboy, spearheaded by Mother Deborah Piggins.  It was a moving and memorable example of taking responsibility as perpetrators of the injustice of burying slaves without the benefit of a name, date of birth and death.  In addition, the recognition of this institutionalized racism, sanctioned by the church in the past, underscores the need to actively search and identify additional historical as well as current examples of racially based injustices. 

What concerns me is the failure to recognize a present day system of mass incarceration that is causing collective harm to people of color.  The implementation of another form of a racial caste system is essentially taking the identities, potential and voting privileges away from people of color in a systematic way. The foundation for this system seems to be based on a racially based change in the severity of the penalties and sentences for violation of drug laws of this country.   The systematic removal of young Black and Latino males from society and the development of an underprivileged “caste system” have been achieved through the construction of penal institutions and sentencing of young Blacks and Latinos.  This has been accomplished in part by increasing the penalty for the use and possession of crack cocaine (used predominately by people of color) and decreasing the penalties for the use of cocaine (used predominately by whites).  Meanwhile our tax money has funded the expansion of private penal institutions to house the staggering increase of Blacks and Latinos arrested under these laws.  We need to recognize this injustice as well as the corruption that has accompanied this perpetuation of a modern day racial caste system.  These penal institutions exist mostly in rural and suburban areas. These suburban communities have benefitted by adding the prison population to the total census thereby increasing congressional representation.  There appears to be very little if any outcry against this injustice.  Read “The New Jim Crow by Michelle Alexander” for details.

“Race is a false and misleading social construct without basis in science or theology.  The idea of race was invented by sixteenth-century Europeans, imported by seventeenth-century American colonialists, constitutionalized by our eighteenth-century American forefathers, and perpetuated throughout the nineteenth and twentieth centuries as a tool to measure human worth and distribute power and privilege. In the twenty-first century the results remain an unbearable weight over a divided society.”

Why are we continually forced to use this system to categorize people?  There is no justification for the continued use of this “racial classification” without a scientific or theological reason.  One section of applications for employment, loans and other legal documents continues to require information on racial background.  We all belong to the human race.  The continuation of this unscientific classification does little but provide a method of continued discrimination in hiring, loan approvals and housing.

“Even the Bible has been racialized… For centuries, the Bible was used to define and defend racism. The use of biblical foundations to justify racial classifications continues to be accepted today.  Understanding how the Bible has been wrongly racialized and used as a tool of racism is one of the most important steps in understanding and eliminating racism in the church.”

Slave owners, politicians and church leaders invented a race-based Bible that identified white people as the true people of God and all other people as something less than the people of God.  Fantasy stories were invented to authenticate the hoax, including the belief that Noah’s son Ham, who was condemned because of sexual sins, was a black African.  These fantasies have been perpetuated by both Black and White.  In the Black community one of the fantasy stories used to counteract the perpetuation of a white Jesus described the Saviors hair texture as woolly suggesting that Jesus was Black.  The Bible does not suggest or mention what His hair texture may have been.  These false concepts have been handed down from generation to generation by both Black and White designed to authenticate white supremacy and maintain a racial caste system.








Response 2

Rev. Joan Fleming             

Do white Christians truly have a deeply rooted “collective” consciousness that privileges our own kind and “disenfranchises” people of color?  We certainly hate to think so, but in many Sunday School rooms today pictures of a white Jesus still decorate the walls—and imprint a false image of our Lord in children’s subconscious.  Author Joseph Barndt would point to this as but one symptom of the deeply ingrained assumptions that have guided and controlled the Church’s thought and action since that first Anglican celebration of Holy Communion on Virginia’s shore in 1607.  Today, we still have “black” and “white” congregations, a living legacy of race, prejudice and power that brings the assumptions of the past distressingly into the present.

The city parish I served as rector prided itself upon its Colonial heritage.  Its fine stone tower pre-dated the Revolution and was claimed as the site where the Declaration of Independence received its third public reading.  Across town, barely a mile away, there is another Episcopal church, much smaller, architecturally undistinguished, and somewhat down-at-heel.  The basement frequently floods.

This is the “black church,” begun as a “mission” of the Colonial parish, its flock still almost entirely people of color—though nowadays mainly of Caribbean origin.

I have often speculated about the cultural context out of which this mission

was born.  The story—from the white side—is that funding was generously made available to black congregants of the older parish in order that they might start their “own” church and be independent.  The story—from the black side—is that the funding was a kind of bribe to get rid of members of color.  Some deeper background to these two stories can be discerned from a couple of sources.

Old Christ Church and Bishop Croes, a parish history written in 1896, contains the following reminiscence:

“In [the] early days of our century, there were still many slaves surviving among us. … [and] to keep the young negro-lads in order while in church, and also to make sure that they came to church, a long, low-seated, high-backed bench was provided for them, which was placed at the foot of the east window, directly underneath the pulpit, and facing the congregation, so that they might be seen of all men.  You may rest assured that, under such unfavorable circumstances for pranks, there was very little sky-larking indulged in by the youthful darkeys.”

St. Alban’s mission was organized a century later, when slavery was a thing of the past, in 1921.  But why, one wonders, just then?  Interestingly, research reveals that in 1923/1924, a new pipe organ was installed in the gallery of the Christ Church sanctuary.  Planning for its installation must have begun right about 1921.  It is an altogether logical deduction that because black members had traditionally been seated in the gallery where, according to the 1896 history, “a number of pews were set aside [for] the grown negroes,” funding a mission church at just that time for the Christ Church members of color may also have had an entirely practical motive—to free up gallery space for the planned new organ. 
           

A people’s “collective consciousness” can retain the deep memory of such covert insults for generations.  For the “perpetrators,” though, amnesia often conveniently obliterates them.