[Oe List ...] 12/26/19, Progressing Spirit: Deshna Sharron: Feeling Compassionate; Spong revisited
Ellie Stock
elliestock at aol.com
Thu Dec 26 05:45:27 PST 2019
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#yiv9812378278templateHeader .yiv9812378278mcnTextContent p{font-size:16px !important;line-height:150% !important;}}@media only screen and (max-width:480px){#yiv9812378278 #yiv9812378278templateBody .yiv9812378278mcnTextContent, #yiv9812378278 #yiv9812378278templateBody .yiv9812378278mcnTextContent p{font-size:14px !important;line-height:150% !important;}}@media only screen and (max-width:480px){#yiv9812378278 #yiv9812378278templateFooter .yiv9812378278mcnTextContent, #yiv9812378278 #yiv9812378278templateFooter .yiv9812378278mcnTextContent p{font-size:12px !important;line-height:150% !important;}} Dear White Christians
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Feeling Compassionate
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| Essay by Rev. Deshna Charron
December 26, 2019
Dear White Christians,1
Today, as I write this, I am feeling compassion for the white fragility out there. There’s a lot of grief connected to it. Yes, something is dying, friends. Because it must. White supremacy must die so we can all be transformed, so we can all be resurrected. Acknowledging our white fragility does not mean we are fragile people... it just means we are aware of the guilt and defensiveness that naturally comes up when we look at our own concepts around race.
In response to a year end letter I wrote for ProgressiveChristianity.org2, we received a handful of responses from white people. The letter was focused on letting our readers know about a new initiative our organization is taking, Christian Reparations Resolutions. As progressive Christians this is a foundational necessity for we claim that we know that the way we behave towards one another is the fullest expression of what we believe and that we strive for peace and justice among all people
By reparations in this case, we mean actions that bring about repair. We are not referring to financial reparations specifically, but rather to repentance and actions that move communities toward healing. Reparations can not happen without first acknowledging the harm caused by white Christianity in all its forms, and by repenting, asking for forgiveness, and resolving to do better together with bipoc (Black, Indigenous and People of Color).
These Resolutions focus on 3 main roots of disharmony and injustice plaguing our world and Christianity:
1. Repentance for harmful actions, attitudes, and lifestyles as well as reparations for Indigenous peoples.
2. Repentance for harmful actions, attitudes, and lifestyles as well as reparations for People of Color.
3. Repentance for harmful actions, attitudes, and lifestyles as well as reparations for harm to Creation.
Here is one of the responses to my letter: “Sorry, but I will not apologize for being of white heritage, and I will not repent for it. I am not privileged, frail, or a racist. I believe we are all created by the Divine Source and conduct myself accordingly in the world. I believe in a more positive attitude about the present and future, which is how I plan to live my life.”
My friends, throughout history, the Christian table has been too small and yet the followers of Jesus have always been admonished to make more room. I do not desire to lump all Christians into one box, however, as we continue to use the word Christianity to describe our religion and path, if we want to reclaim that name, it's important to look at it as a whole.
As progressive Christians, we are called to the work of transformation that we have witnessed in the incredible life of Jesus. We have been teaching these values from our pulpits, from stages, behind cameras and to our readership. We have been gathering around a table and breaking bread and pouring wine, but that table has historically been too small. We have met a moment in history that demands more of us.
Healing and positive transformation are our goals here. We all want to get closer to radical inclusion and harmony. However, to move toward healing and a more fair society, we must first acknowledge where our ancestors and where we have missed the mark or have caused harm.
Remember kindergarten? Teachers and parents alike, modeled to us that when harm has been done, intentionally or not, we begin by acknowledging, then we ask forgiveness, then we resolve to do better. Only then, can we ALL fully envision a world that is better than the one we have been handed. We can see into the future, where a rainbow tribe covers the earth, respectful and authentic, as Jesus envisioned.
We aren't apologizing for being white. We are seeking restorative justice for the acts that have caused harm done in the name of Christianity.
This isn't a new concept, especially for progressives. The historian Roy E. Finkenbine3 documented at the assembling of the United States, black reparations were actively considered and often effected. Quakers in New York, New England, and Baltimore went so far as to make “membership contingent upon compensating one’s former slaves.” In 1782, the Quaker Robert Pleasants emancipated his 78 slaves, granted them 350 acres, and later built a school on their property and provided for their education. “The doing of this justice to the injured Africans,” wrote Pleasants, “would be an acceptable offering to him who ‘Rules in the kingdom of men.’ ”4
But while the people advocating reparations have changed over time, the response from the country has remained virtually the same. “They have been taught to labor,” the Chicago Tribune editorialized in 1891. “They have been taught Christian civilization, and to speak the noble English language instead of some African gibberish. The account is square with the ex‑slaves.”5
After 250 years of slavery, blacks continued to be terrorized and oppressed. Banks refused loans or charged insane interest rates and only allowed blacks to purchase homes in black neighborhoods. Businesses discriminated and continue to discriminate against them. The income gap between black and white households is roughly the same today as it was in 1970. Many well intended white Christians would probably say, aren't we over the slavery thing yet? This is within my own lifetime, so no, we're not 'over it yet'.
“This is not surprising. Black families, regardless of income, are significantly less wealthy than white families. The Pew Research Center estimates that white households are worth roughly 20 times as much as black households, and that whereas only 15 percent of whites have zero or negative wealth, more than a third of blacks do. Effectively, the black family in America is working without a safety net. When financial calamity strikes—a medical emergency, divorce, job loss—the fall is precipitous.”6
Many well meaning white Christians may say, well I worked hard for that. Yes, you did. And did they work any less hard? Meritocracy works well for the white community that upholds it, but doesn't make room for others so well. Along with this comes a toxic perspective inherent in white culture that bipoc are lazy or unable to pay their bills.
The church has largely remained silent around the issue of the theft of black and native lands. There is more history here than I can go into in one short column. However, the facts are clear. Below is a list of references so that you can do your own research.
Modern day Christianity too often is preaching an exclusive Christianity that only allows certain people into the Kingdom. It is the same Christianity that was used to oppress indigenous people all over the world. This Christianity culturally appropriated African stories and mythologies. This Christianity made God white and made Jesus white. Why? To serve the White Roman Empire. This Christianity has been extremely implicit in racism and violence for thousands of years. This Christianity was used in seminaries that would not accept black people. This Christianity used the Bible as a justification for slavery. This Christianity all too often affirmed white supremacy. The Christianity that is shared from Christian pulpits around the world has been used for centuries to preaching to control, suppress, oppress, and miseducate. This Christianity warped a message to tell the world that we are born as sinners and that we need a savior to gain access to God.
Yes, I know that this isn't your Christianity. Your Christianity is one that stands up for the oppressed, helps the needy, and seeks to be radically inclusive! Bravo! Yet, people all over the world have been harmed by the Church and by Christianity in general. And still are being harmed by our fragile inability to discuss race openly and to intentionally stand against racism. And acknowledging that might help a little... Isn't that worth it?
I believe Christianity must acknowledge its participation in past racism and present silence. Progressive Christianity has always been cutting edge, always seeking to grow in learning and spirit. This is an opportunity for this movement to be a leading example in this world.
Please hear me, kind and compassionate Christian. I know you probably didn't do these racist acts. You didn't have slaves, you didn't steal lands, you don't fear others because of the color of their skin. I know that there are many kind hearted social justice oriented Christians, now and in the past, that have made every effort to work toward freedom for all, equality, and who have opened their doors to the needy and the marginalized. I know you have worked in soup kitchens, I know you have opened your church doors to the homeless for meals and a kind face. I know you think you don't see color. And yet, you equate helping the poor and needy with bipoc, as though they aren't able to help themselves. This same rationale was held by people who struggled to see the need to include the LGBTQ community. “We already open our doors, we're already helping the needy.” Othering, instead of seeing bipoc as equals or a needed part of community, is what is hurting us most right now.
Some might say that to speak of race or racism is only to create more racism. But that is like saying when you have had conflict with your partner you should just focus on the love and not talk about it, because to talk about it will only bring more conflict. When indeed it is the opposite. When you talk about something hard that has happened it brings it into the light, it allows for understanding, vulnerable repentance, forgiveness, and growth.
In Jemar Tisby's important new book, The Color of Compromise: The Truth About the American Church's Complicity in Racism,7 Tisby, president of The Witness, a black Christian collective, writes that, "The failure of many Christians in the South and across the nation to decisively oppose the racism in their families, communities and even their own churches provided fertile soil for the seeds of hatred to grow." It all amounts to what he calls "the American church's sickening record of supporting racism."
What can be done to redeem Christianity and move toward healing? “His answer is for Christians to become more aware of the reality of a compromised church, develop relationships with people of races other than their own, and commit to working for reconciliation both individually and as a faith community. He gets more specific: Learn what people really mean when they call for "reparations" to be paid to people whose ancestors were enslaved. Remove Confederate monuments, or relocate them to a museum setting where their history can be interpreted. Understand what is meant by black theology, and learn from the black church.”8
Being not racist is different than being anti-racist. That is what Tisby is talking about when he says that many Christians have failed to oppose the racism in their families, communities and churches. Author, Professor and political activist, Angela Davis9 writes, “in a racist society, which we live in, it is not enough to be non-racist, we have to be anti-racist.”
To be anti-racist is to decisively oppose racism.
To acknowledge our racism is to bring it into the light. To be progressive and vulnerable enough to be willing to examine our ideas and attitudes, why we do what we do.
To ask for forgiveness for the actions of our ancestors is brave and vulnerable. To model new behavior is radical and progressive.
As author and holocaust survivor Elie Wiesel10 writes: “I swore never to be silent whenever and wherever human beings endure suffering and humiliation. We must always take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented.”
Bishop Yvette Flunder of City of Refuge11 recently wrote, “we need what theologian Matthew Fox calls a balance of both 'the mystic and the prophet, the lover and the warrior.' It's not enough to be one or the other.”
Where is God calling you this season to brave speech? Where is God calling you to sacred self reflection? How is your complicity showing up? Are there opportunities for your to enter into brave conversation with bipoc people? Can you be progressive enough to ask them how you can be a better ally?
As a leader, can you invite voices of bipoc that are commonly marginalized to be centered? Does your leadership committee represent your community or the community you desire? Might there be room for someone new?
As a parent, who are your children's closest friends? Do they see the importance of anti-racism from your circle of friends? Not talking about race is not the answer. Ignoring the history of how white American Christians have treated bipoc is not the answer.
As a friend, are you calling out racist comments and inviting vulnerable conversation?
As a white person, you have the ability to ignore the issue of race. People of other skin colors do not. That is our privilege.
As a Christian, how are you being in prayer around this?
Are you willing to do the hard work today so that we can fully reflect the imago dei tomorrow?
So maybe that wasn't you. That wasn't your church, or at least the church you know. That wasn't your Christianity or your story of Jesus. But calling yourself a Christian and not being honest about the history of Christianity is a blind spot a that will impede the healing we need if we want to serve all in our community.
Naming our racism and our ancestors harmful actions does not divide us further, it is the first step in spiritual and communal evolution. Vulnerability is necessary for healing. Naming the violent and racist acts done in the name of Christianity does not mean we did those things, it means we are not afraid to acknowledge where our ancestors went wrong and our commitment to do better.
Making the table bigger to include the marginalized does not mean there won’t be room for you any longer. Making the table a circle, rather than a rectangle with you at the head does not mean you won’t be heard, or honored, or cherished. It means other people will have an opportunity to also be heard, seen and cherished. I feel you friends. I feel your fear coming up as defensiveness and avoidance. I hold you in my heart today as you navigate your grief. Have compassion for yourself as you battle the inner voices of fragility, of guilt, and of denial. I too, am walking that road and look forward to stretching more fully into the progressive movement following the life example of Jesus.
~ Rev. Deshna Charron
Read online here.
About the Author
Rev. Deshna Charron is Director of ProgressiveChristianity.org and Progressing Spirit and is an ordained Interfaith Minister. She is an author, international speaker, and a visionary. She grew up in a thriving progressive Christian church and has worked in the field for over 13 years. She graduated from UCSB with a major in Religious Studies and a minor in Global Peace and Security. She is a lead author and editor on the children’s curriculum: A Joyful Path, Spiritual Curriculum. She co-authored the novel, Missing Mothers. She is the Executive Producer of Embrace Festival. She is passionate about sacred community, nourishing children spiritually, and transforming Christianity through a radically inclusive lens.
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1I have some misgivings about treating “whiteness” as a homogenous group, however, for the sake of simplicity and for the point of this column, I will do so.
2https://progressivechristianity.org/resources/the-table-is-too-small/
3https://sites.udmercy.edu/alumni/2019/06/19/lets-talk-professor-roy-e-finkenbine-discusses-reparations-in-slate/
4https://www.theatlantic.com/magazine/archive/2014/06/the-case-for-reparations/361631/
5https://www.theatlantic.com/magazine/archive/2014/06/the-case-for-reparations/361631/
6https://www.theatlantic.com/magazine/archive/2014/06/the-case-for-reparations/361631/
7https://www.thecolorofcompromise.com
8https://www.ncronline.org/news/opinion/color-compromise-calls-american-christianity-face-its-racist-past
9https://en.wikipedia.org/wiki/Angela_Davis
10https://en.wikipedia.org/wiki/Elie_Wiesel
11http://www.cityofrefugeucc.org/about-bishop-flunder.html
Resources beyond the footnotes:
Unsettling the Word: Biblical Experiments in Decolonization, Heinrichs, Steve
Reconstructing the Gospel: Finding Freedom from Slaveholder Religion, Wilson-Hartgrove, Jonathan
Woke Church: An Urgent Call for Christians in America to Confront Racism and Injustice, Mason, Eric
The Color of Compromise: The Truth about the American Church's Complicity in Racism, Tisby, Jemar
So You Want to Talk About Race, Oluo, Ijeoma
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Question & Answer
Q: By Margaret
I just want to say that the writings of Bishop Spong have been such a gift. They give me hope when I tend to think there is no hope that God can be imagined in ways different from institutional Christianity. I am a firm Christian but know that our thinking can be so limited. Bishop Spong’s writings echoed so many of the ideas that have become part of my faith journey. It was so wonderful to see them in his books and columns. I did not feel so alone. His ideas have nurtured my spirituality in so many ways that I cannot even begin to express. I am so grateful for the Spirit in him that he has shared with so many.
A: By Bishop John Shelby Spong
Dear Margaret,
Thank you for your comments. I find it fascinating to observe what institutional religion does to people. I get letters that say, “You have given me permission to think, to ask questions and to grow.” The implication is that their church communities have denied that permission and enforced it with a message of guilt.
Faith in the biblical narrative does not mean giving intellectual assent to propositional statements like those found in creeds and dogmas. All creeds and doctrines are human creations. Faith means having the courage to walk into the new, the strange and the unknown in the confidence that the power and presence we call God is not constrained by the human patterns of yesterday and thus can always be found in the changes that accompany tomorrow.
Faith is a journey into the mystery and wonder of God and that journey will always take us beyond the road maps of our human past.
Journey well!
~ John Shelby Spong
December 15, 2011
Read and share online here.
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Bishop John Shelby Spong Revisited
Origins of the Bible, Part XII:
Introducing the Prophet Isaiah
Essay by Bishop John Shelby Spong
September 11, 2008
Bernard Baruch, a Jewish American from Camden, South Carolina, was well known in the first half of the 20th Century as the unofficial advisor to Presidents. He played key roles in the think tanks of Presidents Woodrow Wilson, Franklin Roosevelt and Harry Truman. As the son of a surgeon who served on the staff of Confederate General Robert E. Lee, dealing with power seemed to come naturally to him. David Gergen, a native of Durham, North Carolina, played a similar role in American history in the last half of the 20th Century as an advisor to Presidents Nixon, Ford, Reagan, George H. W. Bush and Clinton. Baruch and Gergen are representatives of that rare ability to ride a long political tide and to provide objective analysis in the midst of partisan conflict and thus to guide the ship of state through choppy waters.
The biblical figure we call "I Isaiah" played a similar role in the ancient world. His writings are found in Isaiah, chapters 1-39. His life spanned the reigns of four monarchs who ruled in Jerusalem. Kings Uzziah, Jotham, Ahaz and Hezekiah, according to Old Testament scholar William F. Albright, ruled between 783-687 BC, a total of 96 years. Isaiah was center stage for more than 50 of them, a tribute to his longevity. He emerged into public view, he says, "In the year that King Uzziah died" and he lived through one of the most difficult periods of Jewish
history. Click here to continue reading.
~ John Shelby Spong
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