Two and a half years in the past, Episcopal Bishop of New York Andrew M.L. Dietsche reminded a bunch of clergy of the ugly historical past of their diocese.
Not solely was slavery deeply embedded within the life and financial system of colonial New York, however Episcopal church buildings throughout the state typically participated in it. Church founders, churchgoers and even church buildings themselves had enslaved individuals. The abolitionist Sojourner Truth had as soon as been enslaved by a church within the diocese.
“The Diocese of New York played a significant, and genuinely evil, part in American slavery,” Dietsche mentioned throughout his November 2019 handle. “We must make, where we can, repair.”
After his speech on the diocese’s annual conference, the clergy unanimously voted to put aside $1.1 million of the diocese’s endowment for a reparations fund, marking the start of what the diocese known as “The Year of Reparation.”
The 12 months has change into years. Churches throughout the state have been partaking in a wide range of actions to aim to make amends for this previous: placing up plaques acknowledging that their wealth was created by enslaved labor, staging performs concerning the position their congregation had within the slave commerce, and committing elements of their endowments to reparations funds.
This comes greater than a decade after a 2006 decision by the General Convention during which the nationwide management of the Episcopal Church — which is 90 % white — referred to as on church buildings to check how they benefited from slavery. Since then, Episcopal dioceses in Georgia, Texas, Maryland and Virginia have begun related packages.
Other predominantly white denominations, together with the Presbyterian Church and the Evangelical Lutheran Church, additionally handed resolutions (in 2004 and 2019, respectively) to check the denominations’ position in slavery and have begun the method of figuring out how one can make reparations.
Together with the United Church of Christ and the National Council of Churches — in addition to Network Lobby for Catholic Social Justice, the Religious Action Center of Reform Judaism and the Samuel DeWitt Proctor Conference — Black management in these denominations have fashioned a faith-based coalition to foyer for HR 40, federal laws that may create a fee to check how the United States may make reparations for slavery and its aftermath.
They’ve additionally been holding month-to-month webinars and creating academic assets for his or her congregations.
“We want to have grounded learning, both biblically and theologically, around why reparations are due,” the Rev. Velda Love, minister for racial justice on the United Church of Christ, mentioned. “It is not just writing a check from churches.”
These efforts are thought to represent probably the most sustained church activism since Black church buildings have been on the entrance strains of the civil rights motion.
“Our faith requires us to do something,” the Rev. Sekinah Hamlin, minister for financial justice on the United Church of Christ, mentioned. “This is what God calls us to do.”
How church buildings benefited from slavery
Georgetown University, a Jesuit establishment, voted in 2019 to create a reparations program as a means of atoning for its sale of 272 enslaved individuals in 1838. Since then, Virginia Theological Seminary, Union Presbyterian Seminary and Princeton Theological Seminary have adopted swimsuit.
While Baptists within the South performed probably the most vocal position in defending the establishment of slavery earlier than the Civil War, different denominations — together with the Presbyterian Church, the Episcopal Church, the Lutheran Church in America and the Catholic Church — and different non secular academic establishments all benefited from enslaved labor not directly. Whether it was members of the clergy or the church buildings themselves proudly owning enslaved individuals, or the church buildings receiving taxes from congregants within the type of tobacco farmed by enslaved individuals, the wealth of the church buildings was deeply intertwined with the slave commerce.
Well into the twentieth century, church buildings and their clergy additionally performed an lively position in advocating insurance policies of segregation and redlining.
“Every time you open a book, you find another story,” mentioned the Rev. Grey Maggiano, the rector of the Memorial Episcopal Church in Baltimore, which started a reparations course of final 12 months.
Memorial Episcopal Church is considered one of a dozen church buildings throughout the nation which have begun their very own reparations packages, unbiased of the organizing taking place at a nationwide stage.
Memorial Episcopal was constructed within the early 1860s with income from Hampton Plantation, the place lots of of enslaved individuals labored on the founding rector’s household property.
One of the parish’s deacons, Natalie Conway, found that her great-great-grandmother, Hattie Cromwell, was enslaved at Hampton Plantation by the church’s founding rectors.
“It hits you between the eyes,” Conway mentioned. “Somebody actually took the shackles and put them on my great-great-grandmother and -grandfather, and the children were taken away. How do you do that? It becomes so hurtful personally. And even now, it’s still hard to fathom.”
Conway mentioned she thought of leaving Memorial Episcopal Church.
“I said, ‘God, what am I supposed to do now?’ And God said, ‘Why do you think you’re at Memorial?’” she recalled.
Since it started a reparations course of, Memorial Episcopal Church has taken down the plaques memorializing the church’s founders. The congregation additionally arrange a $500,000 reparations fund and fashioned a reparations committee to find out the place the cash will go.
“This is a chance to do what we were charged with in our baptismal covenant,” Conway, who attends the reparations committee conferences, mentioned. “To respect the dignity of all people.”
‘No salvation without reparations’
For centuries, the Bible and different Christian teachings have been used to justify slavery and imperialism.
“The name of God was abused and misused,” the Rev. Jim Bear Jacobs, co-director for racial justice on the Minnesota Council of Churches, mentioned, “within the Indigenous community and within the Black community.”
The Doctrine of Discovery, a Fifteenth-century Christian textual content, was used to legitimize imperialism and the therapy of Indigenous individuals.
From 1869 and into the Sixties, lots of of hundreds of Indigenous youngsters have been taken from their properties and compelled into boarding colleges run by Christian denominations to assimilate them into white Christian tradition utilizing strategies that always constituted torture and neglect.
The Minnesota Council of Churches is a coalition of 27 denominations throughout the state, representing a membership of over 1 million individuals. In 2020, it launched a reparations program that focuses on the historical past of Native American boarding colleges in addition to anti-Black violence within the state.
“We want predominantly white congregations and historically white churches to wrestle with their own history and their own complicity,” Jacobs mentioned.
When talking to congregations throughout the state, Jacobs makes the case that “there is no salvation without reparations,” referencing the biblical story of Zacchaeus that always comes up when religion leaders talk about reparations.
According to the Book of Luke, Zacchaeus, a rich tax collector in Jericho, was extensively considered a sinner. When Jesus requested to remain at his home, Zacchaeus advised Jesus he would give half of his possessions to the poor and “if I have cheated anybody out of anything, I will pay them back fourfold.” Because of this, Jesus promised him salvation.
The commandment to “love thy neighbor,” the decision from the Prophet Isaiah to “repair the breach” and the message from the Sermon on the Mount to “make peace with your brother” are additionally foundational messages in reparations-focused liturgies, academic assets and sermons.
Denomination-specific teachings — such because the Belhar Confession within the Presbyterian church, a prayer initially written by the Dutch Reformed Church in South Africa as a stance towards apartheid that’s been adopted into the Presbyterian Book of Confessions, and the three-legged stool within the Episcopal Church, a metaphor for the foundations of the Episcopal religion: scripture, custom and motive — have been tailored to make the case for reparations.
By invoking these teachings, Christians are making the case that reparations are a strategy to stay out their religion.
Repairing the breach
It’s not the primary time reparations have been introduced up within the context of church buildings. More than 50 years in the past, in 1969, outstanding civil rights activist James Forman disrupted a Sunday service at Riverside Church on New York City’s Upper West Side and demanded $500 million in reparations from white church buildings and Jewish synagogues throughout the nation.
But white church buildings have traditionally appeared away from these calls for. Jennifer Harvey, professor of faith at Drake University and creator of the 2014 guide “Dear White Christians,” mentioned white church buildings have lengthy most well-liked a technique of “reconciliation” when speaking about racial justice.
“We see white moral failure again and again,” Harvey mentioned, mentioning that the frequent response to calls for for reparations have been “rejection and avoidance.”
But with this new motion to embrace reparations, white church buildings are happening a brand new path.
In 2020, Willye Bryan, a retired entomologist and member of the First Presbyterian Church in Lansing, Michigan, had been listening to information about church buildings closing down and questioned what was taking place to their multimillion-dollar endowments.
“That wealth, in many instances, started during slavery,” Bryan mentioned. “In many instances, the wealth is accumulated because they had free labor or because they could sell human beings and acquire wealth.”
“So I’m thinking, you know, now is the perfect time that these churches can start thinking about living into the promise of Christianity,” she mentioned.
She based the Justice League of Greater Lansing, which referred to as on church buildings to offer a portion of their endowment to a communal reparations fund. That fund would then be overseen by the Black-led Justice League and distributed within the type of grants and scholarships.
Bryan invokes Forman to remind congregations that “this is not new,” she mentioned. “Our goal is to have the white houses of worship actually respond to the message.”
“Not push it away, not give it any pushback, not protest at all, but respond to being the repairers,” Bryan mentioned, referring to the road within the Bible by the Prophet Isaiah about “repairing the breach.”
“That’s how I think it will work,” she mentioned. “I think it works as people live into being the repairers of the breach, the restorers of streets to live in.”