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Troubling the Waters for Healing of the Church

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Troubling the Waters for Healing of the Church Troub s ling ter the Wa for Healing of the Church A journey for White Christians from privilege to partnership Leaders Guide and Participants Handouts Troubling the Waters for Healing of the Church A journey for White Christians from privilege to partnership Credits The Commission for Multicultural Ministries of the Evangelical Lutheran Church in America would like to thank and acknowledge the following people for their involvement in this project: Development Team Joyce Caldwell, project coordinator and lead writer Paul Benz, co-facilitator and secondary writer Project Support Tamara Borland Consultation Team Valerian Ahles Marilyn Liden Bode Sharon Eaton Matthew Ernst Maria Hall Lucy Kolin Marc Miller Roberta (Bobby) Parish Larry Peterson Hank Suhr Frankie Sweetnam Project Director D. Christine May Graphic Designer Sharon Schuster Logo Art Marilyn Liden Bode Pilot events of this resource took place in Seattle, Washington; New Brunswick, New Jersey; and Ames, Iowa. We give special thanks to the many contributions of Lutheran Human Relations Association (LHRA) to this work. The study and application of the story of The Good Samaritan in Luke 10 and of Peter and Cornelius in Acts 10 and 11 were developed by LHRA . The worksheets on the Cultural Pyramid, Levels of Racism, Racial Identity Development, and Levels of Congregational Development are also used with thanks and appreciation for the research and program development of LHRA. The Commission for Multicultural Ministries recognizes and celebrates the Lutheran Human Relations Association for over 50 years of work against racism. The Commission for Multicultural Ministries acknowledges and thanks Thrivent Financial for Lutherans for providing the grant to make this project possible. Copyright © 2004, Evangelical Lutheran Church in America. Permission is granted to photocopy this resource provided copies are for local use only and each copy carries all copyright acknowledgements found in the publication. Scripture quotations are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA and used by permission. Manufactured in the USA. Contents Leader’s Section Preface 4 Definitions of Racism and White Privilege 5 Why A Resource for White Christians on Privilege and Partnership? 6 Entering the Waters 8 Journey Overview 10 Preparation Audience 12 Participant Preparation 12 Attendance 12 Setting 12 Format 12 Intersection with Congregation 12 Water as Reminder of Baptismal Journey 14 Layout of Sessions 14 Songs 14 Assignments and Journaling 14 Materials Needed 15 Facilitator Helps 15 Evaluation 16 Commissioning Service 17 Season of Advent Session 1: Beholding God’s Vision 19 Session 2: Remembering Stories 25 Session 3: Brokenness and Promise 29 Seasons of Christmas and Epiphany Independent Reading, Viewing and Conversations Session 4: Listening and Learning 35 Season of Lent Session 5: Searching For What is Lost 37 Session 6: Entering the Story of the United States 42 Session 7: Examining Attitudes of Privilege 46 Session 8: Entering the Story of the Church 51 Session 9: Examining the Construction of Culture 55 Session 10: Entering My Story of Privilege 61 2 Season of Easter Session 11: Entering the Healing Waters 65 Session 12: Walking the Journey Toward New White Identity 69 Session 13: Building Toward a Multicultural Church 73 Season of Pentecost Session 14: Stepping Out in Faith 76 Session 15: Beholding God’s New Vision 82 Session 16: Taking Steps to Act 86 Session 17 Reporting Back and Reflecting 90 Session 18: Experiencing Change, Praising God, Continuing the Journey 92 About Writers 95 Bibliography 96 Participants Section Preface 4 Definitions of Racism and White Privilege 5 Why a Resource for White Christians on Privilege and Partnership? 6 Entering the Waters 8 Journey Overview 9 Pre-Assessment 12 ELCA Social Statement: “Freed in Christ: Race, Ethnicity and Culture” 14 Season of Advent Session 1: Beholding God’s Vision 20 Story of My Cultural Journey 22 Session 2: Remembering Stories 23 Session 3: Brokenness and Promise 24 Season of Epiphany Session 4: Listening and Learning 28 Season of Lent Session 5: Searching for What is Lost 30 “White Spaces” by Tobin Miller Shearer 33 Session 6: Entering the Story of the United States 37 United States Timeline 40 Readings from A People’s History of the United States 42 “Understanding White Privilege” by Frances E. Kendall 45 Session 7: Examining Attitudes of Privilege 55 Excerpts from Let the Righteous Speak by Clemonce Sabourin 58 “A Violated Covenant” by Vine Deloria, Jr. 62 “Perspective on Lutheranism” by José Miguel de Jesús 66 Session 8: Entering the Story of the Church 68 Lutheran Church Timeline 70 Session 9: Examining the Construction of Culture 72 Dissecting the Cultural Pyramid 75 Levels of Racism 76 Session 10: Entering My Story of Privilege 77 Season of Easter Session 11: Entering the Healing Waters 78 Session 12: Walking the Journey Toward New White Identity 79 3 White Racial Identity Development 80 “How to Be an Ally If You Are a Person with Privilege” by Kendall 81 Session 13: Building Toward a Multicultural Church 88 Journey of White Congregations and Institutions 89 Season of Pentecost Session 14: Stepping Out in Faith 90 Session 15: Beholding God’s New Vision 94 Session 16: Taking Steps to Act 97 Session 17: Reporting Back and Reflecting 99 Session 18: Experiencing Change…Praising God…Continuing the Journey 101 Post-Assessment 103 Evaluation Form 105 Bibliography 107 Trou s blin ter g the Wa Preface for Healing of the Church am often asked what signs of hope I see for the Evangelical Lutheran Church in America. The invitation for White Christians to journey from privilege to partnership is one very hope- I ful sign. From its beginning in 1988, the ELCA has made a firm commitment to become an increasingly multicultural and an intentionally anti-racist church. Our continual failure to fulfill that commitment raises significant questions regarding the integrity of our witness to God’s love in Christ for the whole creation and causes deep concern for our viability in an increas- ingly and richly diverse context. Many will be uncomfortable with the phrase “White Christian.” We still prefer to identify ourselves with the culture and country of our immigrant ancestors. Even more disturbing is the word “privilege.” It is far easier for us to identify what we lack than confront the bene- fits that come to us by virtue of being White. Yet until we, in a spirit of humility and repen- tance, are willing to explore the power, privilege, and prejudice that belong to us as White Christians, it may be impossible for us to become the multicultural church I believe most of us sincerely desire to be. This study is an invitation to explore who we are. Therefore it begins and ends in baptismal waters. Water, together with God’s Word of promise, is cleansing and healing as we are bathed in God’s grace in Christ. Yet these waters are also troubling, for in them each day the power and privilege to which we have become so accustomed is put to death. We are raised to new life in Christ, reconciled to each other. We are set free in faith to work for justice and peace. Therefore let us not be passive, unknowing participants in systems that perpetuate power and privilege. Rather, let us join as partners in the relentless pursuit of a more just world. The ELCA social statement “Freed in Christ: Race, Ethnicity and Culture,” is very clear. It says, “Racism, both blatant and subtle, continues to deny the reconciling work of the cross. God’s forgiveness frees us from the enslavement of racism. For some, this may mean giving up power or privilege; for others, it may mean giving up anger or prejudice. Let us know this reconciliation in our lives!” (p. 5) May the journey you begin through this study lead not only to new insights, but also to bold action. We look forward to being transformed by the Spirit from persons of privilege to 4 partners in building not only a more inclusive and multicultural church, but also a more just world. God’s peace be with you, Mark S. Hanson, Bishop Emeritus Definitions of Racism LEADER and White Privilege he ELCA Social Statement “Freed in Christ: Race, Ethnicity, and Culture,” defines racism as “a mix of power, privilege, and prejudice” (p. 4). This complex mix moves racism—and Tany system of oppression—out of the realm of simple individual feelings and actions into the realm of cultural and institutional systems. It is a definition that addresses the systemic nature of racism within the United States since the arrival of Europeans. Power is the key that locks the system of racism and any system of oppression in place. Prejudice is a set of negative beliefs generalized about a whole group of people. All people hold prejudices, but only the dominant group has the power to enforce laws, establish institu- tions and set cultural standards that are used to dominate those who are the subject of their prejudice. For example, only White people had the institutional power to establish separate and unequal schools for White children and children of African American or American Indian heritage. Only White people had the institutional power to establish and enforce past Jim Crow laws and current drug laws that disproportionately target crack cocaine users who are more often people of color over powder cocaine users who are mostly White. White people established standards of beauty and defined the cultural norm of individualism. All White peo- ple do not have individual power, but all White people benefit from dominant White cultural and institutional power. White privilege is the spill over effect of racial prejudice and White institutional power.
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