Rev. José Humphreys is a faith organizer, and pastor of Metro Hope Covenant Church, a multi-ethinic church movement in East Harlem, NYC. José remains committed to shalom-making in NYC, through facilitating conversation across social, economic, cultural and theological boundaries.
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Keeping the Faith in Trump's America
"In the wake of this election, the role of faith communities is imperative," writes Jim Wallis in "Resistance and Healing." With this in mind, we asked a few Christian leaders how followers of Jesus can best practice resistance and healing in Trump's America. Though varied, the responses we received have a common theme: Christians must stand in solidarity with the vulnerable. Now and always. —The Editors
Resistance is Holy Work
by Brittany Packnett
RESISTANCE IS HOLY WORK. Resistance is what it means to tell the truth and defend people in public, even—and especially—when it is inconvenient, dangerous, and uncomfortable.
What truths must we tell? We must tell the truth that the entire world is not white, straight, Christian, cis-gendered, American-born, male, or able-bodied, and that those of us who aren’t matter just as much as those of us who are. We must tell the truth that rhetoric and policies that encourage violence against those same people is not of God and not of the freedom we espouse. We must tell the truth that if all of us were truly created equal, then the cancer of xenophobia makes all of us sick—and that none of us are truly free until we are all free.
We did not lose an election as much as we validated and normalized a way of life that is beneath our humanity—and, therefore, which requires our resistance. The Christ I serve did not sit idly by in times like these—for in eras like this one, inaction is a sin. Inaction perpetuates this latest wave of hate just as much as if you painted a swastika yourself. Hate should never be welcome in our homes, at our tables, in our worship, or in our country.
It is holy to resist such things. Holy resistance means calling out that hate by name and casting it out of where you are—of where you want God to be. Casting it out means no longer making excuses that your grandfather just talks like that because he is elderly; it means withholding your tithes and membership from those places that will not be safe havens and sanctuaries for those persecuted under potential new rules of law; it means challenging the notion that we stitch together a false unity rather than acknowledge the explicit danger many of us are now placed in.
Holy resistance means praying for those who persecute—but protecting the persecuted. Christians must be people of moral conscience, those who conscientiously object to hatred, division, racism, and sexism as unashamedly as we claim Christ. The call to be in the world and not of it was for such a time as this—we must be the light that shines on injustice and calls out our humanity to replace the evil we see.
Resistance is holy work. That makes it our work.
An Invitation to Disruption: A Call to White Churches
It was July 19, 2013, and we were leaving New York City for a spiritual retreat, six days after a Florida jury found George Zimmerman “not guilty” in the death of Trayvon Martin. The sadness, anger, and weariness was well worn on the liturgies, prayers, and preaching of many of the churches in our Harlem neighborhood.
We found ourselves joining local church leaders and a few pastors in a conversation about justice that would eventually make its way toward a broad range of matters: the gay rights of questioning teens, clean water for children in Africa, and many of the frequent places conversations go with folks who are concerned with “loving our neighbor.” And so we sat, we listened, and were genuinely moved to openly share about the challenges and opportunities that have come with cultivating safe spaces for GBLT folks in our church community. TOGETHER we also inspired one another as we offered our collective experiences with integrating the arts in fundraising for international relief efforts.
And as Jose and I sat, listened, and shared TOGETHER, we found ourselves with heavy hearts waiting …“Would the conversation broach the tragedy of Trayvon Martin?” It didn’t.
And as we sat TOGETHER in sacred solidarity with compassionate, justice-minded pastors, who happened to be white, somehow we found ourselves feeling quite alone. So we mustered the courage to ask, “How have your churches responded to the Trayvon Martin verdict?” My question was met with silence. The silence that met us did not betray aloof or timid spirits, but rather uncertainty about whether their one voice could really make a difference, or that somehow they did not have the right to “speak on behalf” of brown and black realities.
3 Ways to Cultivate Joy While Working for Change
I was among millions across the globe wrapped up in the glee of Pharrel William’s song, “Happy.” I first heard it while watching Despicable Me 2 with my family last year. As the credits rolled I remember making a mental note to add it to my workout playlist.
Pharrel even released a 24-hour video of the song on YouTube for millions to enjoy globally – creating a sort of time released happy capsule that was just a click away.
I thought about how this “Happy” anthem struck a chord in our world’s collective unconscious. “Could it be a sign that all of us, the human family, crave deeper joy and some levity?”
I think faith-based communities can discuss this for years to come at a time where joy is a necessity more than a luxury, and ministers are flaming out quicker than ever, and according to a New York Times article, suffer from depression “at rates higher than most Americans.”
Maintaining a sense of joy is then vital for my own work, especially since I lean toward New York-bred cynicism and incredulity. Activism can be rewarding, yet also extremely discouraging at times. Change can seem incremental at best, and the issues are much bigger than any one person or institution can handle. Making joy a vital ingredient in the active life of faith, within the soul of activity.
I’ve been considering three approaches in cultivating joy, a God-given, buoyant energy, in the midst of some weighty work.
Dialogues with Harlem Heritage: A Church’s Prophetic Voice in the Context of Diversity
I stepped off the elevator and was greeted by three men with hoodies in church yesterday. My shoulders tensed for a few moments. Growing up in New York City, I’ve been groomed in paranoia and 20/20 peripheral eyesight. Yet after taking a second look, I smiled as I admired the theater props: Three hooded figures containing the faces of Hillary Clinton, Jay Z, and Trayvon Martin, with a caption reading, “We are Trayvon Martin.”
Metro Hope Church meets weekly at Harlem’s National Black Theater, so our church gatherings can often be a dance in improvisation as we’re frequently welcomed by new sets. One summer we were greeted by a gigantic “tree” protruding from center stage. It made this preacher’s imagination run vivid with all sorts of sermon possibilities.
But the hooded figures that greeted me last Sunday were a tribute to Trayvon Martin called, Facing our Truth: 10 Minute Plays on Race and Privilege. This month also happens to be the month that Trayvon Martin was born, and a month for celebration of Black History. These convergences do not escape me, nor does the distinct mission of our church in Harlem.
No stranger to dialogue on race and privilege, our church will often reflect on Dr. King who once lamented, “We must face the fact that in America, the church is still the most segregated major institution in America … 11:00 on Sunday morning …we stand at the most segregated hour in this nation.”
Birmingham Before the Dream
AS AN EVANGELICAL pastor of a multiethnic church in New York City, I often find myself at the intersection of lively discussions about race. These conversations almost inevitably lead to a familiar question: What does the church do now? Maybe stated another way, “How do we work toward the dream of the beloved community?” This is why I find Edward Gilbreath’s Birmingham Revolution: Martin Luther King Jr.’s Epic Challenge to the Church to be a timely and necessary read.
While many books have been written on Dr. King and civil rights, Birmingham Revolution places King’s faith at the foreground of the writing. This is an important distinctive as King has often been co-opted, by conservative and liberal agendas alike. Yet history cannot deny that prayerful action, and a gospel that took seriously the social dimensions of human life, were at the very heart of King’s theology.
Birmingham Revolution hones in on the year 1963—a time when the Southern Christian Leadership Conference took the civil rights efforts into the bowels of structural racism. Brown vs. Board of Education had provided an important Supreme Court victory in 1954, but many forms of local resistance to desegregation prevailed in the South.
To compound the drama, many advocates in Alabama, both black and white, believed further progress should happen through legal means. They had a misplaced confidence that local structures would uphold federal law, despite the continued presence of the KKK and other such groups. Gilbreath explains Birmingham’s defining moment not only in confronting segregation, but also in challenging the subtler, unwittingly complicit voice of the moderate.
Fellowship with Black Suffering: We are Trayvon Martin
Today I search my soul along with many Americans who are discussing the Trayvon Martin tragedy. These conversations can range from news blogs clamoring for justice to benign disputes about the facts of the case by office water coolers. One of the more challenging conversation threads recently came in the form of a status update on Facebook. My colleague, Efrem Smith, lamented:
"Shouldn't the young black males who are victims of black on black crime get the same attention as Trayvon Martin? I say yes."
I believe Efrem's statement could have us conversing for months to come should we be bold enough to lovingly engage.
In Solidarity with Poor Churches: Embodying the Faith of Dr. King
Last Thursday, Jan. 12, I was arrested in the Bronx for civil disobedience along with 43 others. It was a group that consisted mainly of clergy and church laity, a grassroots evangelical effort led by Bronx Councilmen Fernando Cabrera. Our protest was aimed at the city’s decision to prevent 160 churches from renting worship space in public schools beginning, Feb. 12.
I would like to clarify the nature of my involvement. I remain a proponent of healthy boundaries between church and state. The church I presently lead does not meet in a public school, and we’re not faced with an impending threat of relocation. My inspiration to protest began when I discovered how the city’s decision would affect churches in the Bronx — the poorest urban county in the country.
If New York City remains a trendsetter, a decision like this could lead to numerous copycat decisions in poorer districts all over the country.