We are faced with a legacy of nearly 500 years of racism in this country. As the 1980s draw to a close, it is evident that the gains of the 1950s and 1960s have not brought equality. The attacks on civil rights during the Reagan years have even worsened the situation.
Because the sin of racism is so deep and pervasive, we cannot expect to overcome it quickly. Wholesale systemic and personal changes must continue before blacks, Hispanics, Asians, Native Americans, and other racial minorities can participate equally in this society and in the church.
But we should not let the long-term nature of the problem and the solution paralyze us. History demonstrates that if we are overwhelmed by the task, no steps will be taken and no progress will be made. Continued racial violence and attempts to turn back affirmative action plans demonstrate that some people are working to increase the severity of racism. If advocates of racial justice do nothing, the door will be open for negative changes to occur. This is one lesson of the Reagan years, as white progressives have been largely preoccupied with foreign policy issues.
The Pentecost story and the descriptions of the early church clearly show how the Holy Spirit draws people from every nation together into one faith community. Peace Pentecost 1988, May 22, is an appropriate time to focus on the work of racial justice in congregations. Because the sin of racism in ourselves and in our church is so pervasive, this Pentecost focus should be carried beyond this day into the months and years ahead.
Each congregation and community will need to determine actions and reflections appropriate to their situation. But as you plan for the next stage of activities, keep three things in mind. Try to involve the entire church (not just the social concerns committee), and try to make the events flow out of the life of the congregation. Second, this step must lead to another one. A single event will not complete the task.
Possibly the most important thing to remember is that the attitudes of individuals and the church can still be paternalistic and oppressive. Racism is such an ingrained component of the white American psyche that it is nearly impossible to have overcome it completely. So when entering dialogue sessions or relationships with black, Native American, Hispanic, or other minority churches, white churches need to be sure that they listen to and respond to the leadership and direction given by minority churches.
MANY ACTIVITIES AND PROJECTS can be used to build a congregation committed to racial justice. Bible studies around this theme are helpful. Appropriate scripture passages for study include: the Exodus story (especially Exodus 1-15) and the use of Exodus themes in the prophets (Isaiah 10:20-27, for example) and in the New Testament (Hebrews 11:23-31); the story of the Good Samaritan (Luke 10:25-37) and Matthew 25, which clearly states that whatever we do to God's children, we do to God; and those passages that focus on the presence of God's Spirit bringing together people who have been separated by society (Acts 2, Galatians 3:23-29, and Ephesians 2:11-22).
A series of forums featuring prominent local minority leaders, for example, would offer a chance for a homogeneous church to hear from people of different cultural backgrounds. This kind of series also provides an opportunity for churches with a small minority membership to look at important issues from the minority group's point of view. A regional council of churches or the regional and national offices of most denominations can offer assistance in locating speakers.
Listening to the minority members within a congregation is important. White people need to hear the pain, anger, and hopes that minority persons have experienced. Whites should not rationalize or excuse actions and attitudes that have contributed to this situation, but should simply listen and try to understand their experience. A comfortable, open environment that fosters sharing is important.
A listening and dialogue process needs to be approached with openness to changing attitudes and structures. If after a series of dialogue sessions no change is forthcoming, the pain and alienation that already exists may be multiplied. Changes may be necessary in various areas of leadership in the church.
Questions might also be raised about the worship life of the congregation. For example, churches in urban areas may institute worship services in another language, as Christ the King Roman Catholic Church in San Diego did when it started a Spanish-language Mass. Founded as a church of and for black Catholics, Christ the King has worked to become a place where Hispanics and whites also feel at home.
In a rural setting, opening the church for use by migrant laborers would help to reach this same goal. Starting a gospel worship service on a Saturday evening may help in reaching out to the black community. Inclusiveness in choosing scripture readers, choir directors, and preachers is important. Inviting guest preachers on a regular basis can help provide diversity.
FOR SOME CHURCHES it may be important to begin relating to a church of a different racial makeup. The Christian Council of Metropolitan Atlanta, for example, is encouraging neighboring churches to join together in a "Celebration of Christian Witness." The churches will offer prayers of confession together and look for ways to celebrate what they are doing in their neighborhoods.
Several pairs of churches in Atlanta are already participating in "exchange services." For example, a black church will plan music, prayers, and a sermon and then offer this liturgy in the white church on a Sunday when both congregations can worship together. On another Sunday the reverse will happen.
According to Rev. Emory Searcy Jr., a Baptist minister and chair of Atlanta Clergy and Laity Concerned, there are two keys to the success of these exchange services. They are done on an annual basis among the same churches, and the host congregation experiences a different style of worship without leaving their church. In addition to these large-scale events, regular pulpit or choir exchanges could be arranged.
Celebrating festivals and holidays together is another way of sharing between different cultures. Pentecost and the birthday of Martin Luther King Jr. are examples of appropriate occasions to have a joint worship service or a meal together. Each culture also has its own holidays to share. In December many black churches celebrate Kwanzaa, based on the traditional African harvest festival. Hispanic churches remember the journey of Mary and Joseph to Bethlehem during the celebration of La Posada; some white churches celebrate St. Nicholas Day, December 6, commemorating a bishop of the church who gave gifts to the poor; many Korean-Americans and Chinese-Americans celebrate the New Year based on the Oriental calendar; and many Native American nations have harvest celebrations, and tribal communities in the Southwest and elsewhere have well-defined liturgical calendars. Participating in and sharing these celebrations is a good way to learn about each other's spirituality.
Joining together in efforts to distribute food to hungry people, becoming an active member of a neighborhood organization working for adequate housing, and helping in the work of a rural farm cooperative that seeks to protect minority-owned farms are all ways that a church can become actively involved with people from minority groups who are working to solve problems in their community. In Maryland's Prince George's county, for example, an ecumenical and interracial coalition of churches has formed to fight the evictions of low-income tenants. In addition to benefiting those facing eviction, this coalition has helped churches become more aware of each other's needs.
As a church explores these different projects, it is important to find out what is being done already. Long-term solutions are created by becoming involved in projects originated by those who are most affected by the problem. Again, the local council of churches could be very helpful in facilitating involvement in such activities.
A broad range of activities is possible, from basic Bible study to working in a coalition of equals to solve local problems. We need to move forward quickly, and at the same time we must try to ensure that everyone in our churches is along for the journey. The task will require a miracle and lots of grace. What better reason, then, for Christians to be involved?
Michael Verchot was on the staff of Sojourners Peace Ministry and a member of Sojourners Community when this article appeared.
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