THE COLOR OF COMPROMISE - First Pres Berkeley · 2020. 8. 29. · THE COLOR OF COMPROMISE WEEK 5...

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Week 1: July 26 - Complicit or Courageous Christianity Reading: Chapter 1 and Conclusion Community Covenant Discussion Questions Week 2: August 2 - Making and Institutionalizing Race in Colonial America Reading: Chapters 2, 3, and 4 Discussion Questions Week 3: August 9 - A War Over Slavery That Continued On Reading: Chapters 5, 6, and 7 Discussion Questions Week 4: August 16 - The Civil Rights Movement and the Rise of the Religious Right Reading: Chapters 8 and 9 Discussion Questions Week 5: August 23 - The Age of Black Lives Matter Reading: Chapter 10 Discussion Questions Week 6: August 30 - The Fierce Urgency of Now Reading: Chapter 11 Discussion Questions Weekly Reading List (Revised) THE COLOR OF COMPROMISE Supplementary Resource: A video series for The Color of Compromise available on Amazon. These videos coordinate with the chapters of the book, are about 15-25 minutes, and are available for free for Prime members Sunday Book Groups - August 23 Reading: Chapter 8-9 September 6 - Sunday Book Groups Reading: Chapter 10-11 Sunday Book Groups - August 30 Groups do not meet

Transcript of THE COLOR OF COMPROMISE - First Pres Berkeley · 2020. 8. 29. · THE COLOR OF COMPROMISE WEEK 5...

Page 1: THE COLOR OF COMPROMISE - First Pres Berkeley · 2020. 8. 29. · THE COLOR OF COMPROMISE WEEK 5 Week of August 23 Chapter 10 READING NOTES: Chapter 10: Reconsidering Racial Reconciliation

Week 1: July 26 - Complicit or Courageous ChristianityReading: Chapter 1 and Conclusion Community Covenant Discussion Questions

Week 2: August 2 - Making and Institutionalizing Race in Colonial AmericaReading: Chapters 2, 3, and 4Discussion Questions

Week 3: August 9 - A War Over Slavery That Continued OnReading: Chapters 5, 6, and 7Discussion Questions

Week 4: August 16 - The Civil Rights Movement and the Rise of the Religious RightReading: Chapters 8 and 9Discussion Questions

Week 5: August 23 - The Age of Black Lives MatterReading: Chapter 10Discussion Questions

Week 6: August 30 - The Fierce Urgency of NowReading: Chapter 11Discussion Questions

Weekly Reading List (Revised)

THE COLOR OF COMPROMISE

Supplementary Resource: A video series for The Color of Compromise available on Amazon. These videos coordinate with the chapters of the book, are about 15-25 minutes, and are available for free for Prime members

Sunday Book Groups - August 23Reading: Chapter 8-9

September 6 - Sunday Book Groups Reading: Chapter 10-11

Sunday Book Groups - August 30Groups do not meet

Page 2: THE COLOR OF COMPROMISE - First Pres Berkeley · 2020. 8. 29. · THE COLOR OF COMPROMISE WEEK 5 Week of August 23 Chapter 10 READING NOTES: Chapter 10: Reconsidering Racial Reconciliation

THE COLOR OF COMPROMISE

READING NOTES:

Chapter 11: The Fierce Urgency of Now

/�ÃLÞ�ÜÀ�ÌiÃ�V�>«ÌiÀ�££�>Ã�>�ºÀië��Ãi»�Ì��Ì�i���ÃÌ�ÀÞ��iÃÃ���Ì�>Ì��>«ÌiÀÃ�Ó�£ä��Ã��v�Ì�i��ÕÀV�½Ã�V��«��V-ity with racism—it’s compromise of the gospel. He concludes that Christians’ actions—“in some cases, they >VÌ�Ûi�Þ�V��ÃÌÀÕVÌi`��`i���}�V>��>�`�ÃÌÀÕVÌÕÀ>����«i`��i�ÌÃ�Ì��iµÕ>��ÌÞ»p�>Ã�ÀiÃÕ�Ìi`����Ì�i�v>VÌ�ºÌ�>Ì��>À}i�Ãi}�i�ÌÃ��v�Ì�i�Ƃ�iÀ�V>��V�ÕÀV���>Ûi���ÃÌ�>�����À>��>ÕÌ��À�ÌÞ�Ì��ëi>��«À�«�iÌ�V>��Þ�>}>��ÃÌ�À>V�Ã�»�­«°�Ó££®°�But Tisby is not without hope! He writes, “many Christians today say they would have been active participants ���Ì�i�V�Û���À�}�ÌÃ���Ûi�i�Ì�wvÌÞ�Þi>ÀÃ�>}�°� �Ü]����Ì�i���`ÃÌ��v�>��iÜ�V�Û���À�}�ÌÃ���Ûi�i�Ì]��Ã�Ì�i�À�V�>�Vi�Ì��«À�Ûi��Ì»�­«°�ӣ䮰��i���Û��iÃ��°�°����}]��À°\�º �Ü��Ã�Ì�i�Ì��i�Ì��À�Ãi�vÀ���Ì�i�`>À��>�`�`iÃ��>Ìi�Û>��iÞ��v�Ãi}Ài}>Ì����Ì��Ì�i�ÃÕ����Ì�«>Ì���v�À>V�>���ÕÃÌ�Vi»�­«°�£�Ó®°�

/��vÀ>�i���Ã�V>���v�À��ÕÀ���Ûi�i�Ì�Ì�Ü>À`�Ì�i�«>Ì���v�À>V�>���ÕÃÌ�Vi]�/�ÃLÞ�L�ÀÀ�ÜÃ�vÀ���Ì�i�,iÛiÀi�`�7����>���°�>ÀLiÀ]��À°]�LÞ�«�i>`��}�v�À�Ì�i��ÕÀV��Ì��VÀi>Ìi�>�ºÌ��À`�ÀiV��ÃÌÀÕVÌ���»�­«°�Óän®°�ƂVÀ�ÃÃ�Ì�i�V�>«ÌiÀ�/�ÃLÞ���ÌiÃ��Õ�Ì�«�i�Ü>ÞÃ�Ì�>Ì�>��Ì�iÀ�ºV�Û���À�}�ÌÃ���Ûi�i�Ì»�V�Õ�`�>``ÀiÃÃ��ÃÃÕiÃ�ÃÕV��>Ã��>ÃÃ���V>ÀViÀ>Ì���]�VÀ����>���ÕÃÌ�Vi�Àiv�À�]�`i�v>VÌ��ÃV�����Ãi}Ài}>Ì���]�vÕ�`��}�v�À��>V��V�ÕÀV�iÃ�>�`�V�iÀ}Þ]�Ì�i�Ài��Û>���v���vi`iÀ>Ìi����Õ�i�ÌÃ�>�`�y>}]�Ài«>À>Ì���Ã]�>�`�Û�Ì��}�À�}�Ìð��ÕV���v�Ì��Ã]�/�ÃLÞ�>À}ÕiÃ]�V>��i�iÀ}i�>Ã�Ì�i�Ü��Ìi�V�ÕÀV���i>À�Ã�vÀ���Û�LÀ>�Ì��>V���À�ÃÌ�>�Ã�Ü��]�>Ã�Ì�iÞ��>Ûi��>�i�Ìi`�>�`�Ài���Vi`�>VÀ�ÃÃ�Ƃ�iÀ-�V>����ÃÌ�ÀÞ]�º�>Ûi�Ã��i��Ü�v�Õ�`�>�Ü>Þ�Ì��y�ÕÀ�Ã��LiV>ÕÃi��v�v>�Ì�o°�QÜ��R�i�`ÕÀi�>�`�ÃÌÀÕ}}�i�>}>��ÃÌ�«ÀiÃi�Ì�`>Þ�v�À�Ã��v�À>V�Ã�»�­«°�Óäή°�/��Ì��Ã�i�`]��i�ÀiV���i�`Ã�Ì�>Ì��À�ÃÌ�>�Ã]�wÀÃÌ]���VÀi>Ãi��ÕÀ�>Ü>Ài-ness of racism, second, develop meaningful cross-racial relationships, and, third, make a commitment to action (ARC). Though Tisby starts with awareness, he adds, “no matter how aware you are, your knowledge will remain abstract and theoretical until you care about the people who face the negative consequences of À>V�Ã�»�­«°�£�x®°�/�ÕÃ]��i�>À}ÕiÃ�v�À�Ì�i��ii`�Ì��ºV>Ài�>L�ÕÌ�Ì�i�«i�«�i�Ü���v>Vi�Ì�i��i}>Ì�Ûi�V��ÃiµÕi�ViÃ��v�À>V�Ã�»�­«°�£�x®°�/�ÃLÞ�V��Ì��ÕiÃ�Ì�>Ì�º`iÛi��«��}�>Ü>Ài�iÃÃ�>�`�Ài�>Ì���Ã��«Ã��>Þ�VÀi>Ìi�>�LÕÀ`i��v�À�Ì�i�ÃÌÀÕ}}�iÃ��v��Ì�iÀÃ]�LÕÌ�`�iÃ�Ì�>Ì�LÕÀ`i����Ûi�Þ�Õ�Ì��>V̶»�­«°�£�È®°�-«iV�wV>��Þ]��i�>Ã�Ã��À�ÃÌ�>�Ã]�º>Ài�Þ�Õ�willing to set aside preferences and prestige to take the side of the marginalized and the despised? More to the point, are you willing to address the systemic and institutional aspects of racism rather than solely work on >����ÌiÀ«iÀÃ��>���iÛi�¶»�­«°�£�È®°��i���ÌiÃ�Ì�>Ì�º�>�Þ��v�Ì�i�Ã��ÕÌ���Ã�«À�«�Ãi`]�Ã��ÕÌ���Ã�Ì�>Ì�>VÌÕ>��Þ���}�Ì�prove effective in changing the status quo, are often dismissed as impractical….are deemed too inconvenient Ì��«ÕÀÃÕi»�­«°�£�ή°�

But, again, Tisby is not without hope. Tisby’s prayer for the church “is that as people learn about how deep >�`�v>À�Ài>V���}�Ì�i�«À�L�i���v�À>V�Ã���Ã]�Ì�iÃi�¼À>`�V>�½�Ã��ÕÌ���Ã�Ü����ÃÌ>ÀÌ�Ì��Ãii����Ài�Ài>Ã��>L�i»�­««°�£�Î�{®°�Ƃ�w�>��vÀ>�i�Ì�>Ì�/�ÃLÞ�«ÀiÃi�ÌÃ�v�À�ÕÃ]�Ì�i�V�ÕÀV�]��Ã�Ì�i�V>���v�À�ºiVV�iÃ�>ÃÌ�V>��Ài«>À>Ì���û�­«°�£��®°�Building on Matthew 5:24, he calls on us to consider “the obligations that the faithful have to one another in ��}�Ì��v���ÃÌ�À�V>�����ÕÃÌ�Viû�­«°�£��®°��i�>``Ã]�º�ÕV���v�Ì�i�Ƃ�iÀ�V>��V�ÕÀV���>Ã���Ì�ÞiÌ�V��Ã�`iÀi`�À>V�Ã��to be a serious enough sin to interrupt their regularly scheduled worship, at least not much beyond conver-Ã>Ì���Ã�>�`�ÃÞ�L���V�}iÃÌÕÀiÃ]�Ì��Ài«>�À�Ì�i�Ài�>Ì���Ã��«»�­«°�£��®°�7i]�Ì�i�V�ÕÀV�]�>�`�ëiV�wV>��Þ���ÀÃÌ�*ÀiÃ]�have a moment to interrupt our regularly scheduled worship so as to repair relationships with our Black sisters and brothers!

WEEK 6 Week of August 30 Chapter 11

Page 3: THE COLOR OF COMPROMISE - First Pres Berkeley · 2020. 8. 29. · THE COLOR OF COMPROMISE WEEK 5 Week of August 23 Chapter 10 READING NOTES: Chapter 10: Reconsidering Racial Reconciliation

THE COLOR OF COMPROMISE

DISCUSSION QUESTIONS:

1. Borrowing from King—whose words are as prophetic in 2020 as they were in the 1960s—Tisby asks, “When it comes to opposing racism, have we as a nation overdosed on ‘the tranquilizing drug of grad-Õ>��Ã�¶½»�­««°�£�Ó�ή°������}�Ì��v�Ü�>Ì�Þ�Õ½Ûi�Ài>`]���Ü�Ü�Õ�`�Þ�Õ�Àië��`�Ì��Ì��Ã�µÕiÃÌ�����>L�ÕÌ��ÕÀ�nation, the American church, First Pres Berkeley?

2. ƂÃ�Þ�Õ�Ài>`��>«ÌiÀ�££�>�`�Þ�Õ�V��Ã�`iÀ�/�ÃLÞ½Ã��`i>Ã�v�À���Ü�À>V�>���ÕÃÌ�Vi���}�Ì�Li�i�>VÌi`]�Ü�>Ì�Ã��ÕÌ���Ã�Ãii��Ì���ºÀ>`�V>�»�>�`�ºÌ�����V��Ûi��i�Ì�Ì��«ÕÀÃÕi»¶�7�Þ¶

3. Ƃ,\�ƂÜ>Ài�iÃÃ]�,i�>Ì���Ã��«Ã]�����Ì�i�Ì°�ƂÃ�Þ�Õ�«��`iÀ�/�ÃLÞ½Ã�i�Ì�Ài�L���]�>ÃÃiÃÃ�Þ�ÕÀ�ºƂ,°»�Where have you grown? Where do you need to continue to grow? In reading Tisby’s book together, we >Ài�V�À«�À>Ìi�Þ�}À�Ü��}��ÕÀ�ºƂÜ>Ài�iÃû°����Ü�>Ì�Ü>ÞÃ�V>��Üi]���ÀÃÌ�*ÀiÃ�iÀ�i�iÞ]�V��Ì��Õi�Ì��}À�Ü��ÕÀ�ARC’s moving forward?

4. As part of our Renewed Commitment to Fight Racism, where do you wish to see First Pres intentionally >�`�V���iVÌ�Ûi�Þ�VÀi>Ìi�ºiVV�iÃ�>ÃÌ�V>��Ài«>À>Ì���ö»

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THE COLOR OF COMPROMISE

WEEK 5 Week of August 23 Chapter 10

READING NOTES:

Chapter 10: Reconsidering Racial Reconciliation in the Age of Black Lives Matter (pp. 172-191)

Tisby concludes this chapter on “racial reconciliation” with the note that “centuries of racism in the American church cannot be overcome by ‘pious irrelevancies and sanctimonious trivialities’ that ignore the deep social, political, and cultural divides that persist across the color line” (p. 191). Tisby’s analysis begins with the observation that white and black Christians see their faith through radically different “cultural tool kits.” He argues that “because their religious beliefs reinforce accountable individualism, relationalism, and antistructuralism, many white Christians wrongly assume that racism only includes overt acts, such as calling someone the ‘n-word’” (p. 181). In contrast, Tisby concludes that while black Christians “agree that a personal relationship with Jesus Christ is necessary for a saving faith…. they also ÀiV�}��âi�Ì�>Ì�ÃÌÀÕVÌÕÀiÃ���yÕi�Vi���`�Û�`Õ>�Ã�>�`�Ì�>Ì�>``ÀiÃÃ��}�Ƃ�iÀ�V>½Ã�À>V�>���ÃÃÕiÃ�Ü����ÀiµÕ�Ài�systemic change” (p. 176). He documents this “divide” by citing scholars of religion in America. He notes how whites and blacks hold radically different viewpoints on “justice” regarding, for instance, the `i>Ì���v�/À>ÞÛ����>ÀÌ��°��i�Ài«�ÀÌÃ�Ì�>Ì��i>À�Þ��>�v��v�>���Ü��ÌiÃ�ÜiÀi�ºÃ>Ì�Ãwi`»�Ì�>Ì��ÕÃÌ�Vi��>`�Lii��ÃiÀÛi`����Ì�i�>VµÕ�ÌÌ>���v��i�À}i�<���iÀ�>�]�Ü���i����Þ�x¯��v�L�>V�Ã�Ã�>Ài`�Ì��Ã�>ÃÃiÃÃ�i�Ì°�/�ÃLÞ�adds that for many black Christians, “the reality that yet another unarmed black youth had been killed and no would face legal penalties communicated a message that black lives could be extinguished with impunity” (p. 179). In similar fashion, he notes that the “divide” between white and black Christians is evident in the Church’s response to the concept and movement that “black lives matter” (as opposed to the embrace of the particular organization named Black Lives Matter). Tisby argues that for the black church, “Black lives matter served as a rallying cry for protests, but it also acted as an assertion of the image of God in black people” (p. 179). Tisby adds that the black lives matter movement offers the Ü��Ìi�V�ÕÀV��Ì�i��««�ÀÌÕ��ÌÞ�Ì��>vwÀ��Ì�>Ì�ºÌ�i�iÝ�ÃÌi�Ì�>��iµÕ>��ÌÞ��v�L�>V��«i�«�i»�>Ã�>�«À�v�Õ�`�statement of racial justice. Tisby, borrowing from Soong-Chan Rah, our ACC speaker in 2013 and 2017, adds that the idea that “black lives matter is also a lament against “the racist patterns of devaluing black lives in America’s past” (p. 179). In this context, Tisby notes that “black lives matter presents Christians with an opportunity to mourn with those who mourn and help bear the burdens that racism has heaped on black people” (p. 180). Tisby’s assessment, however, is that the white church’s response Ì��L�>V����ÛiÃ��>ÌÌiÀ��Ã���i��v�>�ºÀiyiÝ�Ûi�Ài�iVÌ���°»��i�>À}ÕiÃ�Ì�>Ì�Ì�i�Ü��Ìi�V�ÕÀV���>Ã��vÌi��vÀ>�i`�the idea of black lives matter as “playing the race card” and “creating division” by speaking of race and racism. (p. 181). He writes how the church’s contemporary response echoes a sentiment of the American evangelical church’s historical idea that speaking of “racial justice somehow indicate[s] a drift away from the ‘true’ gospel” (p. 182). And in a similar vein, Tisby notes that white Christians have responded to black lives matter with the phrase all lives matter (p. 191).

In sum, he notes that “the American evangelic church has yet to form a movement as viable and potent that addresses the necessary concept that black lives do indeed matter” (p. 180). He concludes that ºÌ��Ãi�ÃÕ««�Ãi`�Þ���ÃÌ�iµÕ�««i`�v�À�ÀiV��V���>Ì����QiÛ>�}i��V>�ÃR�`����Ì�Ãii�Ì�i��ii`�v�À��Ì»�­«°�£n{®°�Accordingly, Tisby calls the church to action! He borrows from the Southern Baptist Convention noting the church must “lament and repudiate historical acts of evil such as slavery from which we continue to reap a bitter harvest” (p. 172). Continuing the book’s discussion of “Christ and Caesar,” Tisby asks the

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THE COLOR OF COMPROMISE

DISCUSSION QUESTIONS:

1. One response that is often heard among Christians is that the white Church must “listen” to the black faith leaders on issues of racial justice. As you consider Tisby’s analysis of how white and black Christians see racial justice differently, what can the white church, namely First Pres, learn from Tisby’s framing of the black church? In other words, how can our beliefs about faith and justice be expanded by listening to our black sisters and brothers?

2. Since the killing of George Flyod, black lives matter—as a concept and a movement—has been ever present in the media—traditional and social alike. How have you “heard” and/or “read” the meaning of black lives matter? How does Tisby distinction between the concept/movement and the particular �À}>��â>Ì����i�>L�i�Þ�Õ�Ì��iÝ«>�`�Þ�ÕÀ�Õ�`iÀÃÌ>�`��}��v�ºÌ�i�iÝ�ÃÌi�Ì�>��iµÕ>��ÌÞ��v�L�>V��«i�«�i»� and of the need for “lament”?

3. Tisby argues that the Church must undertake “bold, costly actions” to move away from complicity and compromise with racism, so as to move towards courageous racial justice. Where have you witnessed the seeds of change with which you could join? Where might First Pres, as a white church, embrace these “bold” and “costly” actions?

church “Why did so many white evangelicals support Trump despite his obvious racist tendencies?” ­«°�£nÇ®°�Ƃ�`]��i�w��Ã�iÃ�Ü�Ì��Ì�i�V�>��i�}i\�º�v�Ì�i�V�ÕÀV����«iÃ�Ì��Ãii��i>���}vÕ��«À�}ÀiÃÃ����À>Vi�relations… then it must undertake bold, costly actions with an attitude of unprecedented urgency” (p. 191). The actions or “solutions,” he notes are “not easy” nor are they “popular!” But, “not matter Ì�i�À�`�vwVÕ�ÌÞ��À�`�ÃÌ>ÃÌivÕ��iÃÃo�Ì�iÞ�>Ài��iViÃÃ>ÀÞ�����À`iÀ�Qv�À��À�ÃÌ�>�ÃR�Ì��V�>�}i�Ì�i��>ÀÀ>Ì�Ûi��v�the American church and race” (p. 191.)

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THE COLOR OF COMPROMISE

WEEK 4 Week of August 16 Chapters 8 & 9READING NOTES:

Chapter 8: Compromising with Racism during the Civil Rights Movement (pp. 130-151)����>«ÌiÀ�n]�/�ÃLÞ�V��Ì��ÕiÃ���Ã�V��ÌÀ>ÃÌ��}��v��i>`��}��À�ÃÌ�>��w}ÕÀiÃ]��>�i�Þ����Þ��À>�>��>�`��>ÀÌ���Luther King, Jr., while focusing our attention on the civil rights era. He does so in an effort to describe “two >««À�>V�iÃ�Ì��Ài��}����>�`��ÕÃÌ�Vi»�Ü�Ì��Ài}>À`�Ì��Ì�i��>V��V���Õ��ÌÞ�­«°�£ÎÓ®°�"�Vi�>}>��]�/�ÃLÞ���ÌiÃ�Ì�>Ì�while Christians were involved in civil rights activism, others continued to promote a reading of the Bible that upheld racial segregation as God’s will. He thus concludes, “precious few Christians publicly aligned them-Ãi�ÛiÃ�Ü�Ì��Ì�i�ÃÌÀÕ}}�i�v�À�L�>V��vÀii`������Ì�i�£�xäÃ�>�`�£�Èäû�­«°�£ÎÓ®°������Ã�ÀiÛ�iÜ]�/�ÃLÞ���ÌiÃ��À>�>��>À}Õi`�ºÌ�i��i>ÀÌ��v�Ì�i�«À�L�i���v�À>Vi��Ã������Û��}��ÕÀ��i�}�L�À]»�>�V��Ì��Õ>Ì�����v�>�Ì�i���}Þ��v�i>À�Þ�Ƃ�iÀ�V>��v�w}�Ì��}�À>V�Ã��º��i�vÀ�i�`Ã��«�>Ì�>�Ì��i»�­««°�£Î{�x®°�/�ÃLÞ�Ã��vÌÃ�vÀ�����Ã�>�>�ÞÃ�Ã��v��À>�>��Ì��Ì�i�Û�iÜ��v�º��`iÀ>Ìi»��À�ÃÌ�>�Ã]��>�i�Þ�Ì��Ãi�Ü����««�Ãi`����}½Ã�V�Û���À�}�ÌÃ�º>VÌ�Û�Ã�°»�/�ÃLÞ�V��V�Õ`iÃ�that the thesis of eight religious leaders who wrote to King revealed “the underlying problem of complicity Ü�Ì��À>V�Ã�»\

This letter from white Christian moderates illustrates the broader failure of the white church, a failure to recognize the daily indignity of American racism and the urgency the situation demanded….They were overly cautious when the circumstances demanded a measure of outrage and courageous confronta-tion….promoting a gradual approach to resolving racial issues and minimizing the suffering and hard-Ã��«��v�Ì�i��>À}��>��âi`]�Ü����>`�Lii��Ü>�Ì��}�Vi�ÌÕÀ�iÃ�v�À��ÕÃÌ�Vi»�­««°�£ÎÇ�n®o�Ƃ�¼ÌÀÕÃÌ�Ì�i�ÃÞÃÌi�½�mentality of demanding that the black community ‘patiently waiting for transformation’ (p. 142)

Tisby’s most clear contrast of Graham and King is their respective responses to the riots of the 1960s. Tisby V�ÌiÃ��À>�>�\�ºÌ�i�À��Ì��}]����Ì��}�>�`�VÀ��i����Ƃ�iÀ�V>���>Ûi�Ài>V�i`�Ì�i�«���Ì��v�>�>ÀV�Þ»�­«°�£{£®o�>�`�>Ài�>�º`ÀiÃÃ�Ài�i>ÀÃ>��v�À�>�ÀiÛ��ÕÌ���»�­«°�£{Ó®°����V��ÌÀ>ÃÌ]��i�V�ÌiÃ����}\�º��Ì�����Üi½Ûi�}�Ì�Ì��Ãii�Ì�>Ì�>�À��Ì�is the language of the unheard. (p. 141). In short, Tisby notes how each faith leader saw the plight of the Black community through radically different lenses. Tisby notes that Graham “held back from making bold public «À�V�>�>Ì���Ã��v�Ã���`>À�ÌÞ�Ü�Ì���>V��V�Ì�âi�Ã�>�`�vÀ���`i���ÃÌÀ>Ì��}�>���}Ã�`i�>VÌ�Û�ÃÌû�­«°�£{�®°�Ƃ�`]�Ì�ÕÃ]�/�ÃLÞ���ÌiÃ]�Ì�>Ì��À�ÃÌ�>��º��`iÀ>ÌiÃ]»�Ì��Ãi�ºÜ���«�>Þi`��Ì�Ã>vi]�ÀivÕÃ��}�Ì��}iÌ���Û��Ûi`����Ì�i�V�Û���À�}�ÌÃ���Ûi�i�Ì»�­«°�£ÎÓ®�ºÜiÀi�V��«��V�Ì�Ü�Ì��Ì�i�ÃÌ>ÌÕÃ�µÕ���v���ÃÌ�ÌÕÌ���>��À>V�Ã�»�­«°�£Îx®°�/�ÃLÞ�V��ÃiÃ�Ì�i�V�>«ÌiÀ�Ü�Ì��>�VÀ�Ì�V>����Ã�}�Ì�������}°��i�`iÃVÀ�LiÃ����}�>Ã�Ì�i�ºµÕ�Ì>L�i����}]»���i�Ü����Ã�vÀ>�i`�LÞ���Ã�v>-��ÕÃ�º���>Ûi�>��Ài>�»�ëiiV��vÀ���Ì�i�£�ÈÎ���>ÀV�����7>Ã���}Ì���v�À���LÃ�>�`��Àii`��°�/�ÃLÞ�ÜÀ�ÌiÃ�Ì�>Ì�º���}��>Ã�Lii��i�`�iÃÃ�Þ�Ài«À�`ÕVi`�>�`�Ãi�iVÌ�Ûi�Þ�µÕ�Ìi`]���Ã�ëiiV�iÃ�ÀiÌ>���Ì�i�À��>�iÃÌÞ�ÞiÌ���Ãi�Ì�i�À�«���Ì�V>��L�Ìi»�­«°�£{n®°��i�V��V�Õ`iÃ�Ì�>Ì�v�À��>�Þ�Ü��Ìi]�>�`�iÛi��v�À�Ã��i��>V�]�V�ÕÀV���i>`iÀÃ]����}½Ã�º`�-ÀiVÌ�>VÌ����V>�«>�}�û�ÜiÀi�ºÀ>`�V>�]»�ÃÕV��Ì�>Ì��i�>�`��Ì�iÀ�>VÌ�Û�ÃÌÃ�ÜiÀi��>Li�i`�>Ã�V���Õ��ÃÌð����ÃÕ�]�/�ÃLÞ���ÌiÃ�Ì�>Ì����Þ�º>�V�Õ«�i��v�`iV>`iÃ�>vÌiÀ���Ã�`i>Ì�]�Ü��Ìi�iÛ>�}i��V>�Ã�w�>��Þ�V>�i�Ì��ÀiV�}��âi����}½Ã�V��ÌÀ�LÕÌ����Ì��Ƃ�iÀ�V>��`i��VÀ>VÞ�>�`�L�L��V>���ÕÃÌ�Vi°��ÕÀ��}���Ã���viÌ��i�>�`�Ì�i��i�}�Ì��v�Ì�i�V�Û���À�}�ÌÃ���Ûi�i�Ì]�>��>À}i�Ãi}�i�Ì��v�Ì�i�Ƃ�iÀ�V>��V�ÕÀV��`iÀ�`i`����}»�­««°�£xä�£®°

Chapter 9: Organizing the Religious Right at the end of the Twentieth Century (pp. 152-171)����>«ÌiÀ�x]�/�ÃLÞ��ÕÌ���iÃ���Ü�Ì�i�V�ÕÀV��Ã�Õ}�Ì�Ì��Ãi«>À>Ìi�º�À�ÃÌ»�vÀ���º>iÃ>À°»����>«ÌiÀ��]����V��-ÌÀ>ÃÌ]��i�`�VÕ�i�ÌÃ���Ü�Ì�i�º,i��}��ÕÃ�,�}�Ì»�V����ÌÌi`�Ì��>�Ü�À�`Û�iÜ�Ì�>Ì���iÝÌÀ�V>L�Þ�����i`��À�ÃÌ�>�`�Caesar. Tisby references, for instance, Falwell’s belief that the idea of “religion and politics don’t mix was ��Ûi�Ìi`�LÞ�Ì�i�`iÛ���Ì���ii«��À�ÃÌ�>�Ã�vÀ���ÀÕ����}�Ì�i�À��Ü��V�Õ�ÌÀÞ»�­«°�£ÈÈ®°�/��vÀ>�i���Ã�Ì�iÃ�Ã]�/�ÃLÞ�documents how “many politically and theologically conservative Christians strayed away fr om the use of

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READING NOTES CONTINUED:

explicitly race-based language and appeals…. [and] supported presidents and legal policies that dispropor-tionately and negatively impacted black people. They accepted a color-blind rhetoric that still utilized racially V�`i`��iÃÃ>}iû�­«°�£Ç£®°��i�«�Ã�ÌÃ�Ì�>Ì�iÛ>�}i��V>�Ã�V�Õ�`]�Ì�ÕÃ]�º���`�«�Ã�Ì���Ã����Ã�V�>��>�`�«���Ì�V>��issues that disproportionately and adversely harm racial and ethnic minorities, but they can still proclaim their �Ü��À>V�>������Vi�Vi»�­«°�£xή°�°�Ƃ�V�>ÃÃ�V�iÝ>�«�i��v�Ì��Ã�>««À�>V��Ü>Ã�Ì�i��`i�Ì�wV>Ì�����v�Ì�i�ºÜi�v>Ài�µÕii�]»�>�º�Õ`}i�i�Ì�>}>��ÃÌ�¼�>âÞ�L�>V�ý�Ü����>V�����Ì�>Ì�Ûi�>�`��>`����Ü�À��iÌ��V»�­«°�£Çä®°�/��Ã��`i���}Þ�ÃÌ��`�>���}Ã�`i�Ì�i�º`ÀÕ}�Ü>À]»�Ü��V��i�V��«>ÃÃi`�>�ÃiÌ��v�«���V�iÃ�Ì�>Ì�º��Ìi�Ì���>��Þ�v�VÕÃi`����>Ài>Ã��v���}��«�ÛiÀÌÞ�Ü�iÀi�Ì�iÀi�ÜiÀi�>���}��V��Vi�ÌÀ>Ì�����v�À>V�>��>�`�iÌ���V�����À�Ì�iû�­«°�£È�®°�/�ÃLÞ���ÌiÃ�Ì�>Ì�>�Ã��`ÕÀ��}�Ì��Ã�«iÀ��`�Ì�i�VÀi>Ì�����v�Ì�i�º-�ÕÌ�iÀ��-ÌÀ>Ìi}Þ]»�>�ºÀ>V�>��L>V��>Ã��>}>��ÃÌ�Ì�i�V�Û���À�}�ÌÃ���Ûi�i�Ì»�LÞ�Ü��V��`�Ã>vviVÌi`�Ü��Ìi�Û�ÌiÀÃ]���V�Õ`��}�iÛ>�}i��V>�Ã]�V�Õ�`�Li���L���âi`�Ü�Ì����Ì�i�«���Ì�V>��sphere. A critical element of this strategy is the articulation that “America had been founded as a ‘Christian >Ì���½»�­«°�£xn®°�/��Ã�}À�Õ�`��}��v�Ƃ�iÀ�V>�>Ã��À�ÃÌ�>�]����ÌÕÀ�]�i�L��`i�i`�Ì�i�ºÃÕLÕÀL>��Ü>ÀÀ��ÀÃ]»�Ì��Ãi�Ü���/�ÃLÞ���ÌiÃ����«ÀiÛ��ÕÃ�V�>«ÌiÀÃ�Ü�iÀi�«>ÀÌ��v�ºÜ��Ìi�y�}�Ì»�vÀ���Ì�i�V�Ì�iÃ]�Ì��VÀi>Ìi�«À�Û>Ìi��À�ÃÌ�>��schools as a means to maintain de facto racially segregated residential communities and schools. In sum, as Tisby argues in previous chapters, white supremacy in the church does not disappear but rather adapts. He concludes, “the American church’s complicity in racism has been less obvious, but it has not required as much effort to maintain. Nowadays, all the American church needs to do in terms of compromise is cooperate with >�Ài>`Þ�iÃÌ>L��Ã�i`�>�`�À>V�>��Þ�Õ�iµÕ>��Ã�V�>��ÃÞÃÌi�û�­«°�£Èä®°�ƂÃ�/�ÃLÞ�ÜÀ�ÌiÃ\

After more than three centuries of deliberate, systematic race-based exclusion, the political system that had intentionally disenfranchised black people continued to do so, yet in less overt ways. Simply by allowing the political system to work as it was designed—to grant advantages to white people and to put people of color at various disadvantages—many well-meaning Christians were complicit in rac-ism (p. 171).

WEEK 4 Week of August 16 Chapters 8 & 9

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DISCUSSION QUESTIONS:

1. If you have not read Martin Luther King, Jr. “Letter from a Birmingham Jail]»�«�i>Ãi�`��­�iÀi��Ã�>������Ì��a PDF; and a link to the Alabama Clergymen’s letter that prompted King’s response). How does a close reading of Chapters 8 & 9 and these two letters provide insight into the Church’s complicity with rac-ism-- the maintenance of systems of privilege for white people in America that also “intentionally dis-i�vÀ>�V��Ãi`�L�>V��«i�«�i¶»���Ü�`��Þ�Õ�ºÃ�Ì»�Ü�Ì��Ì��Ã�V��«��V�ÌÞ¶�Ƃ�`]�>�Ãi«>À>Ìi]�LÕÌ�Ài�>Ìi`�µÕiÃ-Ì���o���Ü�`��Ì�iÃi�ÌÜ���iÌÌiÀÃ�ëiV�wV>��Þ�vÀ>�i�ºÌÜ��>««À�>V�iÃ�Ì��Ài��}����>�`��ÕÃÌ�Vi]»�iëiV�>��Þ�for the Black community?

2. Ponder your time at First Pres (or in other Church communities of which you have been a part). How has ��ÀÃÌ�*ÀiÃ]���Ìi�Ì���>��Þ��À�Õ���Ìi�Ì���>��Þ]�Lii��>�º��`iÀ>Ìi»�V�ÕÀV�]���i�Ì�>Ì]�>Ã�/�ÃLÞ�>À}ÕiÃ]�º«�>Þi`��Ì�Ã>vi¶»�

3. As you survey social media and the events that have taken place since the Pastors’ June 2nd letter, “Our ,i�iÜi`�����Ì�i�Ì�Ì����}�Ì�,>V�Ã�]»�Ü�>Ì�ºL��`�«ÕL��V�«À�V�>�>Ì���Ã��v�Ã���`>À�ÌÞ�Ü�Ì��L�>V��V�Ì�-âi�û�Ü�Õ�`�Þ�Õ�`iÃ�Ài���ÀÃÌ�*ÀiÃ]�>Ã�>�«Ài`����>�Ì�Þ�Ü��Ìi�V�ÕÀV�]�Ì���>�i¶�

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READING NOTES:

Chapter 5: Defending Slavery at the onset of the Civil War (pp. 70-87)Tisby concludes chapter 5 by noting “the Civil War paints a vivid picture of what inevitably happens when the American church is complicit in racism and willing to deny the teachings of Jesus to support an immoral, evil ��ÃÌ�ÌÕÌ���»�­«°�nÇ®°��Ì��Ã�Ì��Ì��Ã�i�`�Ì�>Ì�/�ÃLÞ�Õ�«>V�Ã�Ì�i�ºÌ�i���}�V>��VÀ�Ã�û�Ì�>Ì�Ã�>ÛiÀÞ�Ài«ÀiÃi�Ìi`�Ì��Ì�i�American church on the eve of, and throughout, the Civil War. While Tisby notes that portions of the Church advocated for the abolishment of slavery, he concludes that “countless devout Christians fought and died to «ÀiÃiÀÛi��Ì�>Ã�>����ÃÌ�ÌÕÌ���»�­«°�Ç£®°���À�/�ÃLÞ]�>�VÀ�Ì�V>��v�VÕÃ��v�Ì�i��Û���7>À�iÀ>�Ü>Ã�ºÌ�i�µÕiÃÌ�����v��À�ÃÌ�>�`�>iÃ>À»�­«°�Ç�®°���À�/�ÃLÞ]�º>iÃ>À»��>`�V�i>À�Þ�`iV�>Ài`�Ì�>Ì�i�Ã�>Û��}��>V���Õ�>�Ã�Ü>Ã�>VVi«Ì>L�i�­Ãii��>«ÌiÀÃ�Ó�{®°���À���ÃÌ>�Vi]�V�Ì��}�Ì�i��>��À�ÌÞ��«�������v�Ì�i�-Õ«Ài�i��ÕÀÌ����Ì�i��Ài`�-V�ÌÌ�V>Ãi]�Tisby documents that “black people were of ‘an inferior order’… [and] that the Constitution did not have black people in mind when it outlined the rights and duties of citizens.... [thus] black people ‘had no rights Ü��V��Ì�i�Ü��Ìi��>��Ü>Ã�L�Õ�`�Ì��ÀiëiV̽½»�­«°�Çή°��i�>``Ã]�Ì�>Ì����V����º�>`i��Ì�V�i>À�Ì�>Ì�>L���Ã����ÃÌÃ�Ü����««�Ãi`�Ì�i���ÃÌ�ÌÕÌ�����v�Ã�>ÛiÀÞ�V�Õ�`�>�Ã��Li�>�Ì��L�>V��>�`�iÛi��À>V�ÃÌ»�­«°�Ç{®°�*>À>��i��Ì��>iÃ>À]�/�ÃLÞ�`�VÕ�i�ÌÃ�Ì�i��ÕÀV�½Ã�>ÀÌ�VÕ�>Ì�����v�º�À�ÃÌ»�Ì�À�Õ}��>�ÀiÛ�iÜ��v�Ì�i�ë��ÌÃ�����>�����i�V�ÕÀV�iÃ]�V��iv�>���}�Ì�i�]�Ì�i�*ÀiÃLÞÌiÀ�>���ÕÀV�°�7�Ì������Ã�Ì�iÃ�Ã]�/�ÃLÞ�ÀiÛ�iÜÃ�Ì�Àii��>���>À}Õ�i�ÌÃ��>`i�Ì��º�ÕÃÌ�-vÞ»½�Ã�>ÛiÀÞ°���ÀÃÌ]��i���ÌiÃ���Ü�Ì�i��ÕÀV����ÌiÀ«ÀiÌi`�Ì�i�ºVÕÀÃi��v��>�]»�>�ÃÌ�ÀÞ�vÀ����i�iÃ�Ã]�>Ã�>��L��V>��ºÌÀÕÌ�»�Ì�>Ì�ºÃ�>ÛiÀÞ��>`�Lii��>�Ài}ÀiÌ>L�i�LÕÌ��iViÃÃ>ÀÞ�Ài>��ÌÞ�iÛiÀ�Ã��Vi��>�½Ã�ÌÀ>�Ã}ÀiÃÃ���»�­«°�nή°�-iV-ond, Tisby notes (as in previous chapters), that the church saw its evangelical mission as one of bringing en-Ã�>Ûi`�L�>V�Ã]�>�º��À>��Þ���viÀ��À»�À>Vi]�º��Ì��V��Ãi�Ài�>Ì���Ã�Ì��>���L�iÀ�À>Vi]»�Ü��ÌiÃ�­«°�n£®°�Ƃ�`�Ì��À`]�/�ÃLÞ�states that “the American church set up dualities between physical and spiritual, moral and political, ecclesias-Ì�V>��>�`�Ã�V�>�°»�ƂVV�À`��}�Þ]�>�VÀ�Ì�V>��Ì�i���}�V>���i�Ã��v�Ì�i�`>Þ�Ü>Ã�Ì�>Ì�ºÌ�i�V�ÕÀV��V>���iÀi�Þ�>ÃÃiÀÌ�Ü�>Ì�Ì�i��L�i�Ìi>V�iÃ�>�`��ÕÃÌ�Ài�>���Ã��i�Ì����Ì�>Ì�Ü��V��Ì�i��L�i��Ã�Ã��i�Ì»�­«°�nx®°�Ƃ�`�Ã��Vi�Ì�i��ÕÀV��V�Õ�`���Ì�V�Ìi�>�ëiV�wV�«>ÃÃ>}i��v�ÃVÀ�«ÌÕÀi�Ì�>Ì�v�ÀL�`�Ã�>ÛiÀÞ]�V�ÕÀV���i>`iÀÃ��«�>À}Õi`�Ì�>Ì�Ì�i�V�ÕÀV��Ü>Ã�Ì��ºÀi�>���Ã��i�Ì°»�ƂVV�À`��}�Þ]�/�ÃLÞ�V��V�Õ`iÃ]�Ì�>Ì�º�����i�ÃÌÀ��i��v�`ÕL��ÕÃ�`i��}À>«�Þ]�Ã�>ÛiÀÞ�LiV>�i�Ì�i�À�}�Ì�>�`�«À�«iÀ�«�>Vi��v�ƂvÀ�V>�û�­«°�nή°����ÃÕ��>À�â��}�Ì�i��Û���7>À�iÀ>]�/�ÃLÞ�ÜÀ�ÌiÃ�ºÌ�i�Ü>À�`iV�Ã�Ûi�Þ�i�`i`i`�Ã�>ÛiÀÞ]�LÕÌ�Ì�i�w}�Ì��}�`�`���Ì�i�`°�/�i�LÕ��iÌÃ��v�V��«iÌ��}�L�L��V>����ÌiÀ«ÀiÌ>Ì���Ã�V��Ì��Õi`�Ì��À�V�V�iÌ�>VÀ�ÃÃ�Ì�i�V�Õ�ÌÀÞ»�­«°�Çä®°

Chapter 6: Reconstructing White Supremacy in the Jim Crow Era (pp. 88-110)

With the end of the Civil War and the emergence of Reconstruction, Tisby posits, as he did with each pro-Vii`��}�iÀ>]�Ì�>Ì�º,iV��ÃÌÀÕVÌ����V�Õ�`��>Ûi�Lii��Ì�i�ÃÌ>ÀÌ��v�>��iÜ�Ƃ�iÀ�V>�Ü�iÀi�L�>V��«i�«�i�i���Þi`�Ì�i�vÕ���«À���ÃiÃ��v���LiÀÌÞ»�­«°�n�®°�Ƃ�`�Ì��Õ}���>V��«i�«�i�`�`�Ãii�>��i>���}vÕ����VÀi>Ãi����>VViÃÃ�Ì��V�Û�V���vi]�iëiV�>��Þ�Û�>�Ì�i�£ÎÌ�]�£{Ì�]�>�`�£xÌ��Ƃ�i�`�i�ÌÃ]�/�ÃLÞ�V��V�Õ`iÃ�ºÌ�i�`Ài>��Ü>Ã�Ã��ÀÌ���Ûi`»�­«°��£®°Tisby documents, through the development of the Lost Cause narrative, Jim Crow laws and customs, and the Ku Klux Klan how America and the American church created a new social order designed “to reinforce the in-viÀ��À�ÌÞ��v�L�>V��«i�«�i����Ƃ�iÀ�V>»�­«°�n�®°�/�ÃLÞ�`�ÃVÕÃÃiÃ���Ü�Ì�i�º��ÃÌ�>ÕÃi]»�>��>�ÌiÀ�>Ì�Ûi�º�>ÀÀ>Ì�Ûi»�of history, was constructed to frame the pre-Civil War South “as a virtuous, patriotic group of tight-knit Chris-Ì�>��V���Õ��Ì�iû�­«°��{®°����«>ÀÌ�VÕ�>À]�/�ÃLÞ���ÌiÃ�Ì�>Ì�ºÌ�i���ÃÌ�>ÕÃi�«À�Û�`i`�Ì�i���`i��v�À�Ãi}Ài}>Ì����Ì�>Ì�Ì�i�Ã�ÕÌ�iÀ��V�ÕÀV�iÃ�>VVi«Ìi`»�­«°��{®°��i�>``Ã�Ì�>Ì��>�Þ]�iëiV�>��Þ�Ã�ÕÌ�iÀ��Ü��i�]��ÀV�iÃÌÀ>Ìi`�efforts to raise Confederate monuments that “not only memorialized Confederate soldiers, but they also in-ÃVÀ�Li`�Ü��Ìi�ÃÕ«Ài�>VÞ���Ì��Ì�i��>�`ÃV>«i��v�«ÕL��V�ë>Viû�­«°��x®°��i�>``Ã�Ì�>Ì�V�ÕÀV�iÃ�Vi�iLÀ>Ìi`�

WEEK 3 Week of August 9 Chapters 5-7

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THE COLOR OF COMPROMISE

WEEK 3 Week of August 3 Chapters 5-7READING NOTES CONTINUED:

º��vi`iÀ>Ìi��i��À�>���>Þ°»��i�>``Ã�Ì�>Ì�Ü��Ìi�ºÀi`ii�iÀÃ]»�Ì��Ãi���ë�Ài`�LÞ�º��`½Ã�«�>��Ì��Ã>Ûi�«i�-«�i�vÀ���Ì�i�À�Ã��Ã�>�`��>�i�Ì�i����Ì��>����Þ��>Ì���]»�ÕÃi`�Ì�i�À�«�ÜiÀ�Ì��L��V���>V��«i�«�i�vÀ���V�Û�V���vi]���V�Õ`��}�Û�Ì��}�­«°��È®°��i�V��V�Õ`iÃ�Ì�>Ì�Ì�i�Ü�À���v�Ì�i�ºÀi`ii�iÀû�Ü>Ã�>��º�ÛiÀÌ�>««i>��Ì��Ü��Ìi�À>V�>��ÀiÃi�Ì�i�Ì»�>�`�ºLÀ�Õ}�Ì�L>V��Ì�i�V��Õ`Ã��v��««ÀiÃÃ����Ì���LÃVÕÀi�Ì�i�LÀ�}�Ì�À>ÞÃ��v�vÀii`��»�­«°��Ç®°�/�ÃLÞ�>``Ã�Ì�>Ì�Ì�i�À�Ãi��v�Ì�i��Õ���ÕÝ���>��`ÕÀ��}�,iV��ÃÌÀÕVÌ����Ü>Ã�>�ºÌ�Ý�V��`i���}Þ��v��>Ìi»�Ì�>Ì�vÕÃi`��À�ÃÌ�>��ÌÞ]��>Ì���>��Ã��>�`�Ü��Ìi�ÃÕ«Ài�>VÞ»�>�`�VÀ>vÌi`�>�Û�Ã�����v�>�ºÜ��Ìi��À�ÃÌ�>��Ƃ�iÀ�V>»�­«°�£ää®°�/��this mix, Tisby highlights the construction of Jim Crow laws and customs as a system to “reinforce the racial ��iÀ>ÀV�Þ»�>�`�Ì�i�ºÃ�V�>���À`iÀ»��v�Ã�>ÛiÞ�­«°�£äή°�/�À�Õ}��ÕÌ�,iV��ÃÌÀÕVÌ���]�/�ÃLÞ���ÌiÃ�Ì�>Ì��À�ÃÌ�>�Ã�failure to unequiviacally condemn lynching, for instance, “poisioned the American legal system and made �À�ÃÌ�>��V�ÕÀV�iÃ�V��«��V�Ì����À>V�Ã��v�À�}i�iÀ>Ì���û�­«°�£ä�®°��i�>``Ã�Ì�>Ì�º�̽Ã���Ì�Ì�>Ì��i�LiÀÃ��v�iÛiÀÞ�white church participated in lynching, but the practice could not have endured without the relative silence, if ��Ì��ÕÌÀ�}�Ì�ÃÕ««�ÀÌ]��v���i��v�Ì�i���ÃÌ�Ã�}��wV>�Ì���ÃÌ�ÌÕÌ���Ã����Ƃ�iÀ�V>��Ì�i��À�ÃÌ�>��V�ÕÀV�»�­«°�£ä�®°�/�Ã-by closes the chapter with a brief, but important, mention of the writings of James Cone. He does so to speak of how the Black church made sense of lynching through Christ’s suffering. Cone writes, “the cross helped me to deal with the brutal legacy of the lynching tree, and the lynching tree helped me to understand the tragic �i>���}��v�Ì�i�VÀ�Ãû�­«°�££®°��

Chapter 7: Remembering the Complicity in the North (pp. 111-129)Chapter 7 is a unique chapter that does not focus on a particular era in American history. Rather, Tisby focuses on the mythology of the North vs. the South. He writes:

Christians of the North [and the West and East coasts] have often been characterized as abolitionists, integrationists, and open-minded citizens who want all people to have a change at equality. Christians of the South, on the other hand, have been portrayed as uniformly racist, segregationist, and antidem-ocratic. The truth is far more complicated (p. 129).

Tisby adds, “the very conspicuousness of white supremacy in the South has made it easier for racism in other «>ÀÌÃ��v�Ì�i�V�Õ�ÌÀÞ�Ì��iÝ�ÃÌ�����«i���LÃVÕÀ�ÌÞ»�­«�£Ó�®°��Ì��Ã�Ì��Ã�ÌÀÕÌ�]�Ì�i�Ài>��ÌÞ�Ì�>Ì�ºV��«À���Ãi`��À�ÃÌ�>�-�ÌÞ�ÌÀ>�ÃVi�`Ã�Ài}���Ã]»�Ì�>Ì�/�ÃLÞ�Õ�«>V�ð�/�ÃLÞ��«i�Ã�Ì�i�V�>«ÌiÀ�Ü�Ì��>�`�ÃVÕÃÃ�����v�Ì�i�V�ÕÀV�½Ã�ºÜÀiÃÌ�i�Ü�Ì��À>V�Ã�°»��i���ÌiÃ�Ì�i�V��Ì��Õi`�À>V�Ã���v�Ü��Ìi�>Ì����VÃ�>�`�*À�ÌiÃÌ>�ÌÃ�>Ã��i�iÝ«>�`Ã���Ã�i>À��iÀ�Ì�iÃ�Ã�to include the church’s engagement with the social gospel--the church’s efforts to ameliorate the “overcrowd-��}]����Õ�>�i�Ü�À���}�V��`�Ì���Ã]�«�Ì�vÕ��Ü>}iÃ]�>�`�V�À���V��i>�Ì���ÃÃÕiÃ���V>��ÀiÃ�`i�ÌÃ�i�`ÕÀi`»�­«°�££x®°�7���i��i���ÌiÃ�Ì�i�>Ì����V�V�ÕÀV�½Ã�ÃÕ««�ÀÌ�v�À�Ì�i�ºiÛiÀÞ`>Þ»���vi�V��`�Ì���Ã��v�Ì�i�«��À]�/�ÃLÞ���ÌiÃ�Ì�>Ì�Ì�i�*À�ÌiÃÌ>�Ì�V�ÕÀV��Àië��`i`�Ü�Ì��>�ºÀiLÕ�i»�ºÌ��Ì��Ãi�Ü���>Ài�VÀÞ��}�v�À�iµÕ>��ÌÞ�>�`��««�ÀÌÕ��ÌÞ�>�`���«À�Ûi`��>ÌiÀ�>��V��`�Ì���û�­«°�££È®°��i�V��V�Õ`iÃ�Ì�>Ì]���Vi�>}>��]�Ì�i�V�ÕÀV����Ã�ÃÌi`�Ì�>Ì�ºV��ÛiÀÌ��}���`�Û�`Õ>�Ã�Ì���À�ÃÌ�>��ÌÞ�Ü>Ã�Ì�i����Þ�L�L��V>��Ü>Þ�Ì��ÌÀ>�Ãv�À��Ã�V�iÌÞ»�­«°�££È®°�*>À>��i��Ì��Ì�i�Ü��Ìi�V�ÕÀV�]�Tisby documents how the black church continued to evolve in response to America’s racism. He writes, “Black Christians might take a more traditional or a more progressive stance, depending on the issue. While they often exhibited conservatism… they also applied their religious beliefs to questions regarding the spiritual, «���Ì�V>�]�>�`�Ã�V�>��iµÕ>��ÌÞ��v�L�>V��«i�«�i»�­«°�££È®°�/�ÃLÞ���ÌiÃ���Ü�Ì�i�i�iÀ}��}�vÕ�`i�i�Ì>��ÃÌ�ÃÌÀ>����v�Christianity was a leading voice within the church. He notes the view held by “conservative white Christians that public education promised only to inculcate their children with liberal social values and teach concepts Ì�>Ì�À>��V��ÌÀ>ÀÞ�Ì��Ì�i�À���ÌiÀ«ÀiÌ>Ì�����v�Ì�i��L�i»�­«°�£Ó£®°�/��Ì��Ã�/�ÃLÞ���}���}�ÌÃ�Ì�i�`iÛi��«�i�Ì��v

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THE COLOR OF COMPROMISE

READING NOTES CONTINUED:

*i««iÀ`��i�>Ã�>�Õ��µÕi�v�À���v��À�ÃÌ�>��Àië��Ãi]���i�Ì�>Ì�Ü>Ã���Vi�>}>���ºV��«��V�Ì����À>V�Ã�°»��i�V��-cludes, Pepperdine, and other schools like it, “indoctrinated a new generation of white Christians with ideas Ì�>Ì�Ü�Õ�`��i�`�i`ÕV>Ì���>��>�`��`i���}�V>��ÃÕ««�ÀÌ�Ì��>����`�Û�`Õ>��ÃÌ�V�>««À�>V��Ì��À>Vi�Ài�>Ì���û�­«°�£ÓÓ®°�ƂÃ�«>ÀÌ��v�/�ÃLÞ½Ã�VÀ�Ì�µÕi��v�Ì�i�º����Vi�Ì»� �ÀÌ���ÞÌ�]��i�V�À���V�iÃ�Ì�i�Û���i�Ì�À��ÌÃ��v�Ì�i�,i`�-Õ��iÀ]�a response to the increasing concentration of Black people in the North following The Great Migration. He chronicles how as Black activists began to openly resist racism, white Americans responded with violence. Tisby’s focus on America’s racism beyond the South is also captured in his analysis of residential segregation. �i�V�À���V�iÃ���Ü�À>V�ÃÌ�«À>VÌ�ViÃ�>ÌÌ>V�i`�Ì��Ì�i�������]�ºÀi`�����}»����Ì�i���ÀÌ}>}i���`ÕÃÌÀÞ]�>�`�ºÀiÃÌÀ�V-Ì�Ûi�V�Ûi�>�Ìû����Ì�i�Ài>��iÃÌ>Ìi��>À�iÌ��i`�Ì��ÀiÃ�`i�Ì�>��Ãi}Ài}>Ì���°�/��Ì��Ã�Ài>��ÌÞ�/�ÃLÞ�>``Ã�Ì�i�«�i���-i�>��v�ºÜ��Ìi�y�}�Ì»�>Ã���`�V>Ì�Ûi�º�v�Ì�i�Ü>Þ�À>V�Ã���>Ã�>`>«Ìi`�Ì��V�>�}��}�Ã�V�>��V��`�Ì���û�­«°�£ÓÇ®°��i�ÜÀ�ÌiÃ]�º����>�Þ�V>ÃiÃ]�V�ÕÀV�iÃ���Ì����Þ�v>��i`�Ì������L�Ì�Ü��Ìi�y�}�Ì�LÕÌ�>VÌÕ>��Þ�LiV>�i�V��V��ë�À>Ì�ÀÃ�>�`�>VV��«��ViÃ����Ì�i�>VÌ���»�­«°�£ÓÇ®°��i�>``Ã]�ºÀ>Ì�iÀ�Ì�>��ÃÌ>Þ�>�`�>`>«Ì�Ì��>��iÜ�V���Õ��ÌÞ�Ài>��ÌÞ��À�>ÃÃ�ÃÌ������Ìi}À>Ì��}�Ì�i��i�}�L�À���`]��>�Þ�Ü��Ìi�V�ÕÀV�iÃ�V��Ãi�Ì��`i«>ÀÌ�Ì�i�V�ÌÞ���ÃÌi>`»�­«°�£Ón®°�/�ÃLÞ�Ã�>Ì-ÌiÀÃ�Ì�i�º����Vi�Vi»��v�Ì�i� �ÀÌ��LÞ�ÀiyiVÌ��}����Ì�i�iÝ«iÀ�i�Vi��v��>ÀÌ����ÕÌ�iÀ����}]��À°����º-�Õ�`>�i]»�>�neighborhood on the West Side of Chicago. Seeking to protest segregated housing, King was confronted by V�Õ�ÌiÀ�«À�ÌiÃÌiÀÃ�Ü���Ü>Ûi`���vi`iÀ>Ìi�y>}ð�/�ÃLÞ�V�ÌiÃ����}\�º���>Ûi��iÛiÀ�Ãii��ÃÕV���>Ìi°� �Ì������Ã-Ã�ÃÃ�««���À�Ƃ�>L>�>°�/��Ã��Ã�>�ÌiÀÀ�L�i�Ì���}»�­«°�£Ón®°

WEEK 3 Week of August 9 Chapters 5-7

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THE COLOR OF COMPROMISE

DISCUSSION QUESTIONS:

1. /�À�Õ}��ÕÌ�V�>«ÌiÀÃ�x�Ç]�/�ÃLÞ�>À}ÕiÃ�Ì�>Ì��>��Ì>����}�>�º`�ÃÌ��VÌ���»�LiÌÜii��>iÃ>À�>�`��À�ÃÌ�Ü>Ã�critical to the American Church’s theology and subsequent actions. How do you see this paradigm of the ºÌÜ��Ü�À�`û��v�>iÃiÀ�>�`��À�ÃÌ�i�L�`�i`����V��Ìi�«�À>ÀÞ�Ƃ�iÀ�V>��Ã�V�iÌÞ¶�/�i�Ƃ�iÀ�V>��V�ÕÀV�¶���Ü�`��ºÌ�i�LÕ��iÌÃ��v�V��«iÌ��}�L�L��V>����ÌiÀ«ÀiÌ>Ì���Ã�V��Ì��Õi�Ì��À�V�V�iÌ�>VÀ�ÃÃ�Ì�i�V�Õ�ÌÀÞ»¶

2. Tisby argues that the mix of Christianity, nationalism and white supremacy created a “white Christian Ƃ�iÀ�V>°»���Ü�`��Þ�Õ�Ãii�Ì�i��ÕÀV�]�>�`���ÀÃÌ�*ÀiÃLÞÌiÀ�>���ÕÀV���v�iÀ�i�iÞ]���Û��}���Ì��Ì��Ã�ºÜ��Ìi��À�ÃÌ�>��Ƃ�iÀ�V>¶»�7�>Ì�>�ÌiÀ�>Ì�Ûi�Û�Ã�����Ã���`�V>����}�ÕÃ�Ì�]�>�`���Ü���}�Ì�Üi���Ûi���Ì��Ì��Ã�V>����}¶

3. Lynching, residential segregation, and voter suppression are a few of the scars that Tisby argues are results of either the American church’s silence or outright support. What other scars can you name?

4. /�ÃLÞ½Ã�`iV��ÃÌÀÕVÌ�����v�Ì�i�º����Vi�Vi»��v�Ì�i� �ÀÌ��­>�`�>����v�Ì�i�����-�ÕÌ�®��Ã]����«>ÀÌ]�>��ivv�ÀÌ�Ì��V�>��i�}i�Ì�i�º�>ÀÀ>Ì�Ûiû��v�Ì�i�º}��`»� �ÀÌ��>�`�ºiÛ��»�-�ÕÌ�°���Ü�`�iÃ�Ì��Ã�Ài>ÃÃiÃÃ�i�Ì��v�Ì�i���ÃÌ�À�V>��ÀiV�À`�V>ÕÃi�ÕÃ�Ì��Ài>ÃÃiÃÃ��ÕÀ��Ü��º����Vi�Vi»�Ü�Ì��Ài}>À`Ã�Ì��À>V�Ã�]���Ã�`i�>�`��ÕÌÃ�`i�the church?

5. /�ÃLÞ�v�VÕÃiÃ����Ì�i��>V��V�ÕÀV�½Ã�i�LÀ>Vi��v�Ì�i�VÀ�ÃÃ�>Ã�>�Ü>Þ�Ì��º�>�i�Ãi�Ãi»��v��Þ�V���}°��i�>�Ã����ÌiÃ�Ì�>Ì�Ì�i��>V��V�ÕÀV���>Ã�v�VÕÃi`����ºÌ�i�ë�À�ÌÕ>�]�«���Ì�V>�]�>�`�Ã�V�>��iµÕ>��ÌÞ��v�L�>V��«i�«�i°»�What lessons can the white church learn from the Black church about suffering, redemption and equality before God?

Page 13: THE COLOR OF COMPROMISE - First Pres Berkeley · 2020. 8. 29. · THE COLOR OF COMPROMISE WEEK 5 Week of August 23 Chapter 10 READING NOTES: Chapter 10: Reconsidering Racial Reconciliation

THE COLOR OF COMPROMISE

READING NOTES:

Chapter 2: Making Race in the Colonial Era (pp. 25-39)Tisby concludes Chapter 2 with a nod to Martin Luther King, Jr. (who is a central focus of Chapter 8). Tisby ÜÀ�ÌiÃ]�º¼Ì�i�wiÀVi�ÕÀ}i�VÞ��v���Ü]½�Ì��L�ÀÀ�Ü�>�«�À>Ãi�vÀ����>ÀÌ����ÕÌ�iÀ����}]��À°]�`i�>�`Ã�>�ÀiV�}��Ì�����v�Ì�i�Ü>ÞÃ��À�ÃÌ�>�Ã]�vÀ���Liv�Ài�Ì�i�v�Õ�`��}��v�Ì�i�1��Ìi`�-Ì>ÌiÃ]�LÕ��Ì�À>V�>��V>Ìi}�À�iÃ���Ì��Ài��}���»�­«°�Î�®°�/��Ã]�Ì�i�]��Ã�Ì�i�v�VÕÃ��v�Ì�i�V�>«ÌiÀ°�/�i�Ü>ÞÃ����Ü��V��À>V�Ã�]�Ü��V��/�ÃLÞ�>À}ÕiÃ�Ü>Ã���Ì�º��iÛ�Ì>L�i]»�Ü>Ã���ÃVÀ�Li`���Ì��Ì�i�Ã�V�>�]�«���Ì�V>�]�>�`�Ài��}��ÕÃ�ë�iÀiÃ��v�Ƃ�iÀ�V>����vi�Ì�À�Õ}��Ì�i�º����À>�»�V���ViÃ�>�`�>VÌ���Ã��v�Ì�i�ºiÝ«��ÀiÀû�>�`�V�����>��ÃiÌÌ�iÀð�/�ÃLÞ���ÌiÃ�Ì�>Ì\

The human cost in terms of suffering, idignity, and death caused by this commerce [the transatlantic slave trade] can never be fully comprehended, but the experience is often misunderstood or down-played in the present day. The appalling nature of Christian cooperation with slavery cannot be under-stood apart from a description of bondage and its effects on Africans (p. 29).

�i�>``Ã�Ì�>Ì�Ì��Ã�º«À�ViÃÃ��v�`i�Õ�>��â>Ì���»��v�ƂvÀ�V>��Ã�>ÛiÃ�­>�`���`�}i��ÕÃ�«i�«�iî��VVÕÀÀi`�>Ã�º�À�Ã-Ì�>��ÌÞ�LiV>�i��`i�Ì�wi`�Ü�Ì��Ì�i�i�iÀ}��}�V��Vi«Ì��v�¼Ü��Ìi�iÃý�Ü���i�«i�«�i��v�V���À]���V�Õ`��}���`�}i-��ÕÃ�«i�«�iÃ�>�`�ƂvÀ�V>�Ã]�LiV>�i��`i�Ì�wi`�Ü�Ì��Õ�Li��iv»�­«°�Î�®°����Ì��Ã��>��iÀ]�/�ÃLÞ�vÀ>�iÃ���Ü�À>Vi����Ì�i�Ƃ�iÀ�V>Ã�Ü>Ã�­>�`��Ã�ÃÌ����Ì�`>Þ®�>�ºÃ�V�>��V��ÃÌÀÕVÌ»�­«°�ÓÇ®°�-ÞÃÌi��V�À>V�Ã��­Ãii��>«ÌiÀ�£®�Ü>Ã�V��-structed by “Europeans, including Christians, [who] wrote the laws and formed the habits that concentrated power in the hands of those they considered ‘white’ while withholding equality from those they considered ¼�>V�½»�­«°�ÓÇ®°��i�>``Ã�Ì�>Ì�º�v�«i�«�i��>`i�`i��LiÀ>Ìi�`iV�Ã���Ã�Ì��i�>VÌ���iµÕ>��ÌÞ]��Ì��Ã�«�ÃÃ�L�i�Ì�>Ì�>�ÃiÀ�iÃ��v�LiÌÌiÀ�`iV�Ã���Ã�V�Õ�`�Li}���Ì��V�>�}i�Ì��Ã�Ài>��ÌÞ»�­«°�ÓÇ®°

Chapter 3: Understanding Liberty in the Age of Revolution and Revival (pp. 40-55)

ƂVÀ�ÃÃ�Ì��Ã�V�>«ÌiÀ]�/�ÃLÞ�ÕÃiÃ�Ì�i���ÛiÃ��v�Ài��Ü�i`�iÛ>�}i��ÃÌÃ��i�À}i�7��Ìiwi�`�>�`����>Ì�>�� `Ü>À`�>�`�the period of the Great Awakening (1730s-1740s) to narrate America’s emerging instiutionalization of slavery. Tisby notes that within the era of the Great Awakening, “evangelicalism focused on individual conversion and piety. [Thus,] within this evangelical framework, one could adopt an evangelical expression of Chirstianity yet Ài�>���Õ�V��«i��i`�Ì��V��vÀ��Ì���ÃÌ�ÌÕÌ���>�����ÕÃÌ�Vi»�­«°�xä®°�ƂÃ�ÃÕV�]�Ü���i�Ì�i��ÕÀV��>vwÀ�i`�Ì�i��`i>��v�ºÃ«�À�ÌÕ>��iµÕ>��ÌÞ]»��Ì�`�`���Ì�ÌÀ>�Ã�>Ìi�Ì��Ã�Ì��ºÃ�V�>��iµÕ>��ÌÞ]»��À�ºi>ÀÌ��Þ���LiÀ>Ì���»�v�À�ƂvÀ�V>��Ã�>Ûið����fact, Tisby concludes, the Church--as documented through the example of the Baptist Church--articulated a belief that slavery was “a civil issue outside of the scope of the church…. [such that] the topic was an issue for Ì�i�ÃÌ>Ìi]���Ì�Ì�i�V�ÕÀV�»�­«°�xÓ®°����Ã��ÀÌ]�Ü�>Ì���i�ÃiiÃ����Ì��Ã�iÀ>��v�Ƃ�iÀ�V>����ÃÌ�ÀÞ��Ã�Ì�i�Ãi«>À>Ì�����v���i½Ã�«iÀÃ��>��v>�Ì��vÀ�����i½Ã��L��}>Ì����Ì��º��Ûi��ÕÌ»���i½Ã�v>�Ì�����Ì�i�Ü�À�`°�/�ÕÃ]�Ì�i�Ü��Ìi�V�ÕÀV��v�VÕÃi`����Ì�i�ºÃ�Õ�û��v�ƂvÀ�V>��Ã�>ÛiÃ�>���Ì�i�Ü���i��Ì�º�i>À�i`�Ì��À>Ì���>��âi�Ì�i�V��Ì��Õi`�iÝ�ÃÌi�Vi��v�Ã�>ÛiÀÞ»�­«°�55). Tisby notes, however, that within this historical period that Black Christians believed:

Christianity also held out the hope of freedom. Enslaved people connected spiritual salvation with earthly liberation. They believed that spiritual equality might lead their white slave owners to see them as full human beings deserving of emancipation (p. 45).

About this period of history, Tisby concludes that “not even Revolutionary ideals of independence and equal-ity or the religious transformations brought on by the Great Awakening could deconstruct the foundations of Ì�i�Ã�V�>��«ÞÀ>��`»�­«°�xx®°

WEEK 2 Week of August 2 Chapters 2-4

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THE COLOR OF COMPROMISE

WEEK 2 Week of August 2 Chapters 2-4READING NOTES CONTINUED:

Chapter 4: Institutionalizing Race in the Antebellum Era (pp. 56-69)/�ÃLÞ�V��Ì��ÕiÃ���Ã�ÀiÛ�iÜ��v�Ƃ�iÀ�V>����ÃÌ�ÀÞ�����>«ÌiÀ�{�Ü�Ì��>��iÝ>���>Ì�����v�Ì�i�ºv�Õ�`��}�v>Ì�iÀý»�construction of the US Constitution. Tisby notes that while Ì�i�1-���ÃÌ�ÌÕÌ����`�iÃ���Ì�ÕÃi�Ì�i�Ü�À`Ã�ºÃ�>Ûi»��À�ºÃ�>ÛiÀÞ]»�Ã��i�ÃV���>ÀÃ�>À}Õi�Ì�>Ì��Ì�V>��Li�Û�iÜi`�>Ã�>�«À�Ã�>ÛiÀÞ�`�VÕ�i�Ì»�­«°�xn®°��i���ÌiÃ�Ì�>Ì�ºÌ�i��>Ì���½Ã�«���Ì�V>���i>`iÀÃ�ÕÃi`��>V����ÛiÃ�>Ã�L>À}>����}�V��«Ã�Ì��«ÀiÃiÀÛi�Ì�i�Õ������v�ÃÌ>ÌiÃ�>�`�Ì��}>����iÛiÀ>}i�v�À��Ì�iÀ�«���VÞ��ÃÃÕiû�­«°�x�®°�/�ÃLÞ]�Ì�i�]�À�iÌ�À-ically asks: What about the church? His conclusion is clear: “the American church made similar compromises >Ì�VÀ�Ì�V>���Õ�VÌÕÀiÃ�Ì��«ÀiÃiÀÛi�Ì�i�ÃÌ>ÌÕÃ��v�Ã�>Ûi���`iÀÃ�>�`�Ì���ÕÃÌ�vÞ�Ì�i�Õ��µÕi�Þ�Ƃ�iÀ�V>���>��viÃÌ>Ì�����v�Ã�>ÛiÀÞ»�««°�x��Èä®°��i�>``Ã�Ì�>Ì]�ºÀ>Ì�iÀ�Ì�>��`ivi�`��}�Ì�i�`�}��ÌÞ��v��>V��«i�«�i]�Ƃ�iÀ�V>���À�Ã-tians at this time chose to turn a blind eye to the separation of families, the scarring of bodies, the starvation �v�ÃÌ��>V�Ã]�Ì�i�}i�iÀ>Ì���>��ÌÀ>Õ�>��v�Ã�>ÛiÀÞ»�­«°�ÈÓ®°�/�ÃLÞ½Ã���ÃÌ�ÀÞ��iÃÃ���V��Ì��ÕiÃ�Ü�Ì��Ì�i��>���}��v�ºÃ�>Ûi���`iÀ�«>ÌiÀ�>��Ã�»�Ü�Ì����Ƃ�iÀ�V>���À�ÃÌ�>��ÌÞ°��i�ÜÀ�ÌiÃ�Ì�>Ì�Ì�iÃi�«>ÌiÀ�>��ÃÌ�V�>ÌÌ�ÌÕ`iÃ�Û�iÜi`�“the enslaved as perpetual children incapable of adequately making their own decisions, dependent on white «i�«�i�v�À�}Õ�`>�Vi�>�`�«À�ÌiVÌ���»�­«°�ÈÇ®°�ƂÃ�ÃÕV�]�/�ÃLÞ���ÌiÃ�Ì�>Ì�`ÕÀ��}�Ì�i�-iV��`��Ài>Ì�ƂÜ>�i���}�­£Ç�ä�£n{ä®]�Ü��Ìi��À�ÃÌ�>�Ã]����i��>À�iÃ��À>�`�Ã�������iÞ]�ÜiÀi�º�ÕÌë��i��>L���Ì����ÃÌû�LÕÌ���Ì�º«À�«�-�i�ÌÃ��v�L�>V��iµÕ>��ÌÞ°»�ƂVV�À`��}�Þ]�Ì�iÞ�º>`Û�V>Ìi`�v�À�i�>�V�«>Ì���]»�LÕÌ���Ì�v�À�Ì�i�ºÃ�V�>����Ìi}À>Ì�����v�Ì�i�À>Við»�­«°�Èn®°�/�ÃLÞ���ÌiÃ]���Vi�>}>��]�Ì�>Ì�Ì�i�Ì�i���}Þ��v�Ì�i��Ài>Ì�ƂÜ>�i���}\�i`�Ì��>�wÝ>Ì���������`�Û�`Õ>��V��ÛiÀÃ����Ü�Ì��ÕÌ�>�V�ÀÀië��`��}�v�VÕÃ����ÌÀ>�Ãv�À���}�Ì�i�À>V�ÃÌ�«���V�iÃ�and practices of institutions, a stance that has remained a constant feature of American evangelicalism and has furthered the American church’s easy compromise with slavery and racism (p. 69).

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THE COLOR OF COMPROMISE

DISCUSSION QUESTIONS:

1. ƂÃ�Þ�Õ�Ài>`��>«ÌiÀÃ�Ó�{]�ÀiyiVÌ����Þ�ÕÀ�«ÕL��V�>�`É�À�«À�Û>Ìi�ÃV�����i`ÕV>Ì�������À>Vi�>�`�À>V�Ã�����American history. What do you remember being taught? How, if at all, was race framed across American history? (In the colonial era? Revolutionary America? Antebellum America?)

2. -����>À�Þ]�ÀiyiVÌ����Þ�ÕÀ�Ài��}��ÕÃ�i`ÕV>Ì����­i°}°�-Õ�`>Þ�ÃV����]��L�i�ÃÌÕ`Þ]�L����Ài>`��}]�>�V���i}i�religious studies course). Where, if at all, has the history of the church’s role in the construction of race Lii��«>ÀÌ��v�Ì�i�`iÛi��«�i�Ì��v�Þ�ÕÀ�v>�Ì����ÕÀ�iÞ¶

3. During the Great Awakening, the church came to focus on individual conversion and piety, as opposed Ì��ºi>ÀÌ��Þ���LiÀ>Ì���°»���Ü�`��Þ�Õ�Ãii�Ì��Ã�v�VÕÃ�Li��}���Ûi`��ÕÌ�Ì�`>Þ¶���Ã�`iÀ�Ì�i�Ü>ÞÃ�Ì�>Ì��>V����ÛiÃ�>Ài�º>Ì�À�Ã�»�>VÀ�ÃÃ�iÛiÀÞ��>��À���`iÝ��v�Ã�V�>���>À��>�`É�À�ÌÀ>Õ�>�­i°}°���V>ÀViÀ>Ì���]�ÃV�����`À�«�out, morbidity from COVID).

4. Drawing on Chapter 4, how do you see slaveholder paternalism--which advocates for emancipation, but not for social integration--as the seeds of a segregated society? How do you see this relating to our life Ì�}iÌ�iÀ����Ì�i�V�ÕÀV�]�«>ÀÌ�VÕ�>À�Þ�Ü�i��ºÌ�i���ÃÌ�Ãi}Ài}>Ìi`���ÕÀ����Ƃ�iÀ�V>����vi»��Ã�££�>��-Õ�`>Þ¶�

5. ƂÃ�Þ�Õ�ÀiyiVÌ����Ì�iÃi�Ì�Àii�«iÀ��`Ã��v�Ƃ�iÀ�V>����ÃÌ�ÀÞ]��iÌ�Ì�i�Üi�}�Ì��v�Ì�i��ÕÀV�½Ã�«>ÃÃ�Ûi�>�`�active support of racism (e.g., the instutionalization and maintenance of slavery, the dehumanization of African peoples in the Americas) sit with you. How does Tisby’s telling of the American church’s history impact you? How does it shape your relationship to the church today?

6. ���>��Þ]���Ü��>Ûi�Ì�i�iÛi�ÌÃ��v�Ì�i�ëÀ��}�>�`�ÃÕ��iÀ��v�ÓäÓä�V>��i`�v�À�ºÀi��}��ÕÃ�ÌÀ>�Ãv�À�>Ì���û�­«°�55) in us so that, individually and collectively, we can “deconstruct the foundations of the social pyra-��`»��v�À>V�>���i�À>ÀV�Þ¶�7�iÀi��>Ûi�Þ�Õ�Ãii��Ì�iÃi�ºÌÀ>�Ãv�À�>Ì���û����«À�}ÀiÃö

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THE COLOR OF COMPROMISE

READING NOTES:

Chapter 1: The Color of Compromise (pp. 13-24).In this opening chapter, Tisby frames three critical ideas: First, he addresses why read The Color of Compromise. He argues that as the church we must be a people Ü���>Ài�ÀiV��V��i`]�ëiV�wV>��Þ�>VÀ�ÃÃ�Ì�i����iÃ��v�À>V�>��`�Û�Ã�����>�`�Ì�iÃi����iÃ��v�À>V�>��`�Û�Ã����iÝ�ÃÌ�Ü�Ì����First Pres as well as outside our doors. For reconciliation to take place, the church must repent! But, to repent, /�ÃLÞ�>À}ÕiÃ]�Ì�i�V�ÕÀV���ÕÃÌ�V��viÃð�Ƃ�`]��i�>``Ã]�Ì�>Ì�����À`iÀ�Ì��V��viÃÃ]�Üi��ÕÃÌ]�wÀÃÌ]����Ü�Ì�i�ÌÀÕÌ��about the church’s complicity with racism. Tisby argues that if we--the American church and First Pres in «>ÀÌ�VÕ�>À��`����Ì�`��Ì�i�º�>À`�LÕÌ��iViÃÃ>ÀÞ�Ü�À���v�iÝ>�����}�Ü�>Ì�Üi�Ì�ÜÀ��}�Ü�Ì��À>Vi�>�`�Ì�i�V�ÕÀV�]»�Üi�>Ài����`>�}iÀ��v����`��}�ºÃ��«��ÃÌ�V�Õ�`iÀÃÌ>�`��}Ã��v�Ì�i�«>ÃÌ�>�`�ÃÕ«iÀwV�>��Ã��ÕÌ���Ã�Ì��À>V�>���ÃÃÕiÃ����Ì�i�«ÀiÃi�Ì»�­«°�Óä®°�/��Ì��Ã�«À�ViÃÃ��v���Û��}�vÀ���ºÌÀÕÌ��Ìi����}»�Ì��ÀiV��V���>Ì���]�/�ÃLÞ�>``Ã�>��Ì�iÀ�VÀ�Ì�V>��point. He describes his hope that our reading of the American’ church’s complicity with racism will also create >�}Ài>ÌiÀ�Ãi�Ãi��v�i�«>Ì�Þ�Ü�Ì����Õð�/�>Ì�Üi�Ü����VÕ�Ì�Û>Ìi�ºÌ�i�>L���ÌÞ�Ì��Üii«�Ü�Ì��Ì��Ãi�Ü���Üii«»�v�À�Ì��Ã]��i�V��V�Õ`iÃ]�º�Ã��iViÃÃ>ÀÞ�v�À�ÌÀÕi��i>���}»�­«°�Óή°�

Tisby’s second frame is that Christians and the church were complicit in the construction of race and racism—white supremacy--before and at the founding of the nation (Chapters 2 & 3). That racism didn’t have to be the reality that in 2020 feels so inevitable. Tisby continues by arguing that the church’s complicity with racism con-tinued through the Antebellum Era, the Civil War, Reconstruction (Jim Crow) and the Civil Rights Movement, ���ºÌ�i�-�ÕÌ�»�>�`�ºÌ�i� �ÀÌ�»�­�>«ÌiÀÃ�{�n®°�Ƃ�`�w�>��Þ]�/�ÃLÞ���ÌiÃ�Ì�>Ì�Ì�i�V�ÕÀV�½Ã�V��«��V�ÌÞ�Ü�Ì��À>V�Ã��iÝ�ÃÌÃ�Ì�`>Þ�­�>«ÌiÀÃ���£ä®°�-«iV�wV>��Þ]��i�ÜÀ�ÌiÃ�Ì�>Ì��À�ÃÌ�>�Ã�v>��­i`®�Ì��º`iV�Ã�Ûi�Þ��««�Ãi�Ì�i�À>V�Ã�����Ì�i�À�v>����iÃ]�V���Õ��Ì�iÃ]�>�`�iÛi�����Ì�i�À��Ü��V�ÕÀV�ið»�

/�ÃLÞ½Ã�Ì��À`�vÀ>�i�>Ài�iÃÃi�Ì�>��`iw��Ì���Ã�v�À�À>V�Ã��>�`�Ü��Ìi�ÃÕ«Ài�>VÞ°�,>V�Ã�]��i���ÌiÃ]��Ã�º>�ÃÞÃÌi���v��««ÀiÃÃ����L>Ãi`�Õ«���À>Vi»�­«°�£È]�i�«�>Ã�Ã�>``i`®°��Ì��Ã�º«Ài�Õ`�Vi�«�ÕÃ�«�ÜiÀ°»�Ƃ�`]�/�ÃLÞ�`iw�iÃ�Ü��Ìi�ÃÕ«Ài�>VÞ�>Ã�º>�V��Vi«Ì�Ì�>Ì��`i�Ì�wiÃ�Ü��Ìi�«i�«�i�>�`�Ü��Ìi�VÕ�ÌÕÀi�>Ã���À�>��>�`�ÃÕ«iÀ��ÀpiÛi���v� Ì�iÞ�V�>���«i�«�i��v�V���À�>Ã�Ì�i�À�LÀ�Ì�iÀÃ�>�`�Ã�ÃÌiÀÃ�����À�ÃÌ»�­«°�£È®°��i���ÌiÃ]�À>Ì�iÀ�Ã��LiÀ�Þ]�Ì�>Ì� “the malleability and impermanence of racial categories help explain how the American church’s compromise Ü�Ì��À>V�Ã���>`�LiV��i�ÃÕLÌ�iÀ��ÛiÀ�Ì��i°���ÃÌ�ÀÞ�`i���ÃÌÀ>ÌiÃ�Ì�>Ì�À>V�Ã���iÛiÀ�}�iÃ�>Ü>ÞÆ��Ì��ÕÃÌ�>`>«Ìû�(p. 19).

Conclusion: Be Strong and Courageous (pp. 213-215)Though this is the book’s closing chapter, we are electing to have you read it at the start of this book study. We suggest that this chapter establishes a frame for how we should read The Color of Compromise, as well >Ã�i�}>}i�Ü�Ì��ÃÕLÃiµÕi�Ì�>VÌ���°�/�ÃLÞ½Ã�L���]�>�º��ÃÌ�ÀÞ��iÃÃ��]»�`�VÕ�i�ÌÃ���Ü�vi>À�Ì����vÌi��º���`Ã�Ì�i�V�ÕÀV��L>V��vÀ�����Ài�>}}ÀiÃÃ�Ûi�>VÌ����Ì��LÀ��}�>L�ÕÌ��ÕÃÌ�Vi»�­«°�Ó£{®°�Ƃ�`]�>Ã��i���ÌiÃ]�Ì��Ã�vi>Àp>�`�indifference and apathy—limits and undermines the church’s voice in the world. In contrast, Tisby, invoking ��Ã�Õ>�£]�V���i�`Ã�ÕÃ�Ì��Li�ºÃÌÀ��}�>�`�V�ÕÀ>}i�Õð»�7i�>V���Ü�i`}i]�>Ã�Ü�Ì��/�ÃLÞ]�Ì�>Ì�Ì�i�Ài>`��}�>�`�`�ÃVÕÃÃ�����v�/�i����À��v���«À���Ãi��Ã]�v�À�Ã��i]�>�À�Ã�°�ÕÌ]�>Ã�/�ÃLÞ���ÌiÃ]�ºÃÌ>�`��}�v�À�À>V�>���ÕÃÌ�Vi���Û��ÛiÃ�À�Ã�°»�ƂVV�À`��}�Þ]�Üi�Ì�>���Þ�Õ�v�À�V���Ã��}�Ì��Li�ºÃÌÀ��}�>�`�V�ÕÀ>}i�Õû�>Ã�Üi�V���iVÌ�Ûi�Þ�Ü>`i���Ì��Ì�i�Ü>ÌiÀ�Ì��w}�Ì�À>V�Ã�°�

WEEK 1 Week of July 26 Chapter 1 & Conclusion

1A renewal which could build on the words and ideas of a few of our most recent All Church Conference (ACC) speakers, Enuma Okoro, Soong-Chan Rah 2017 (and 2013), and Sandra Van Opstal as well as the collective voices of the speakers in the 2018 Summer Colloquium Beloved Community: The

Church’s Call to Racial Justice.

Page 17: THE COLOR OF COMPROMISE - First Pres Berkeley · 2020. 8. 29. · THE COLOR OF COMPROMISE WEEK 5 Week of August 23 Chapter 10 READING NOTES: Chapter 10: Reconsidering Racial Reconciliation

DISCUSSION QUESTIONS:

1. ƂÃ�Þ�Õ�Ài>`��>«ÌiÀ�£]���Ü�`�iÃ�/�ÃLÞ�V��ÌÀ>ÃÌ�ºV��«��V�Ì��À�ÃÌ�>��ÌÞ»�Ü�Ì��ºV�ÕÀ>}i�ÕÃ��À�ÃÌ�>��ÌÞ»�(p.17)? Tisby cautions us that to read and discuss this book will be, for many Christians, an act of cou-À>}i�ÕÃ��À�ÃÌ�>��ÌÞÆ�Ài>`iÀÃ�Ü����w�`��>�Þ�Ài>Ã��Ã�Ì��º�L�iVÌ»�Ì��Ì�i�L���½Ã�Ì�iÃ�ð��i�>Ã�Ã�ÕÃ]����i-theless, to continue reading and discussing our shared history and responsibility to live out the gospel. 7�>Ì�vii���}Ã�`�`�Þ�Õ��>Ûi�>Ã�Þ�Õ�Ài>`�Ì��Ã�wÀÃÌ�V�>«ÌiÀ¶

2. �ÀÀ�Ü��}�vÀ���iÛiÀ�Þ�/>ÌÕ�]�/�ÃLÞ�`iw�iÃ�À>V�Ã��>Ã�>�¸ÃÞÃÌi�¸��v��««ÀiÃÃ�������i��v�¸«Ài�Õ`�Vi�«�ÕÃ�«�ÜiÀ°¸���Ü�`�iÃ�Ì��Ã�`iw��Ì����Ài�>Ìi�Ì��>�`�`�vviÀ�vÀ���Þ�ÕÀ��Ü��Õ�`iÀÃÌ>�`��}��v�À>V�Ã�¶���Ü�`��Þ�Õ��i>À��Ì�iÀÃ�`iw���}�À>V�Ã�¶�Ƃ�`]���Ü�`��Þ�Õ�ºÃ�Ì»�Ü�Ì��>�ÌiÀ�����i�Ü��Ìi�ÃÕ«Ài�>VÞ]�iëiV�>��Þ������}�Ì��v�/�ÃLÞ½Ã�`iw��Ì���¶

3. Tisby posits that many Christians in America don’t know how bad racism really is. How has the killing of George Floyd caused you to see racism/white supremacy in America differently? What other events and experiences have awakened you to the reality of racism in America?

4. /�ÃLÞ��iÝ«��V�Ì�Þ���ÌiÃ�ºÌ�i�}�>���v�Ì��Ã�L�����Ã���Ì�}Õ��Ì»�­«°�ÓÓ®°�ƂÃ�Þ�Õ�«��`iÀ�ÀiVi�Ì�`iV�>À>Ì���Ã�Ì�>Ì�Black lives matter, calls for the end of white supremacy, the June 7th Service of Repentance, and other items in the news and your conversations with others, have you experienced guilt? If so, where do you feel that guilt is coming from? Why might guilt be a harmful response to these events? What might be a more productive response?

5. As you move into the primarily historical content of Tisby’s book and into conversation with others, what vi>ÀÃ�`��Þ�Õ��>Ûi�>Ã�>�Ài>`iÀ�>�`�>Ã���i�Ü���Ü����Ã�>Ài�Ì��Ã���ÕÀ�iÞ�Ü�Ì���Ì�iÀÃ����Ì�i���ÀÃÌ�*ÀiÃ�v>���Þ¶�How might these fears prevent growth for you, your group, and First Pres Berkeley?

THE COLOR OF COMPROMISE

2Ƃ``�Ì���>����ÌÀ�`ÕVÌ�ÀÞ�Ài>`��}Ã�>L�ÕÌ�À>Vi�>�`�À>V�Ã�]�>�`�Ü�>Ì��Ì��i>�Ã�Ì��Li�>�Ì��À>V�ÃÌ]���V�Õ`i�-��9�Õ�7>�Ì�Ì��/>���>L�ÕÌ�,>Vi�LÞ���i��>�Oluo and How to Be an Anti-racist by Ibram X. Kendi3Additional readings on whiteness, white privilege and white fragility include White Privilege: Unpacking the Invisible Knapsack by Peggy McIntosh and White Fragility by Robin DiAngelo (article & book).

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THE COLOR OF COMPROMISE

The Color of Compromise Book Group Member Covenant | Summer 2020

We begin this discussion group experience with a posture of engaged learners and intentional and incarnational listeners. As we grow in our awareness and understanding of our shared history of racism in our country and in the church, we open our hearts and our minds to God, one another, and our neighbor and to Ì�i�ÌÀ>�Ãv�À���}�Ü�À���v�Ì�i�-«�À�Ì°�7i���Ûi�v�ÀÜ>À`����Ì��Ã���ÕÀ�iÞ��v�Ài«i�Ì>�Vi�>�`�ÌÀ>�Ãv�À�>Ì����>Ã�>�V��}Ài}>Ì�������º>�Ài�iÜi`�V����Ì�i�Ì����Ì�i�«>ÀÌ��v�«>ÃÌ�À>��ÃÌ>vv�>�`��ÕÀ�V�ÕÀV��Ì��w}�Ì����ÕÃÌ�Vi�>�`�À>V�Ã�°»�­�iÌÌiÀ�Ì����}Ài}>Ì����ÈÉÓÉÓä® VALUES

We hold the following values as essential to our life together this season:

Curiosity | Try It On

We agree to be open to engaging others’ perspectives. We will practice considering ideas from a posture of curiosity before critiquing, defending, etc. As we read, we will seek to understand the narrative and `iw��Ì���Ã�/�ÃLÞ��vviÀÃ����Ì�i�À��Ü��ÌiÀ�Ã�Liv�Ài���Û��}�Ì��`�Ã��ÃÃ>�]�Ã�i«Ì�V�Ã�]�iÌV°]�>Ã���}�ºÜ�>Ì���}�Ì�Ì��Ã��i>��v�À��iÉÕÃ��v�Ì��Ã�ÜiÀi�ÌÀÕi¶»�7i�V����Ì�Ì��ÃÌ>Þ��}�VÕÀ��ÕÃ�>L�ÕÌ��ÕÀ��Ü���`i>Ã]�«iÀVi«Ì���Ã�>�`�i��Ì���ð�"ÕÀ�}�>���Ã���Ì�Ì��Ü>���>Ü>Þ�Ü�Ì����i�ºÀ�}�Ì»�>�ÃÜiÀ�LÕÌ�Ì���i>À��Ü�Ì��>�`�vÀ���i>V���Ì�iÀ°

PartiCiPation | steP uP, steP BaCk

We will be aware of group participation dynamics. If I am someone who tends to be a listener in group settings, I will consider stepping up to share my perspectives or questions. If I am someone who tends to Ì>���>���Ì]���Ü����V��Ã�`iÀ�ÃÌi««��}�L>V��Ì��VÀi>Ìi�ë>Vi�v�À��Ì�iÀð�­/�����ºÌ�Àii]�Ì�i���i°»®

resPeCt | Hold Good Boundaries

We agree to practice respectful listening by not interrupting or talking over others. We agree to practice ÀiëiVÌvÕ��Ã�>À��}�LÞ�ëi>���}�vÀ����ÕÀ��Ü��iÝ«iÀ�i�Vi�­º�»�ÃÌ>Ìi�i�Ìî�>�`�ÀivÀ>���vÀ���}�Û��}�>`Û�Vi]�unless it is requested.

Care�N�º"�«Ã»�>�`�º"ÕV�»

We agree to assume positive intent in others while also acknowledging potentially negative impact. Anyone V>��Ã>Þ�º�ÕV�»��v��ÕÀÌ��À��vvi�`i`�Ì��ÃÌ�«�Ì�i�«À�ViÃÃ�vÀ���V��Ì��Õ��}�>�`�iÝ«��Ài�Ü�>̽Ã��>««i���}�>�`�Ü�Þ°�Ƃ�Þ��i�V>��Ã>Þ�º��«Ã»�Ì��>V���Ü�i`}i�Ì�i�À�>ÃÃÕ�«Ì���Ã�>�`É�À�Ì��Àië��`�Ì��>��Ì�iÀ½Ã�º�ÕV�°

Prayer | Seek Understanding

We agree to commit to pray for our conversations before beginning and as needed througout our time Ì�}iÌ�iÀ°�7i�>vwÀ��Üi�V>��Ãii��Ì�i�-«�À�̽Ã�}Õ�`>�Vi�Ì�À�Õ}��«À>ÞiÀ��v�V��ÛiÀÃ>Ì���Ã�ÌÀ�}}iÀ�«ÕÃ�L>V�]�heightened emotions, or unearth sensitive areas in need of healing.

Confidentiality | Share About Ideas, Not People

We want to process and discuss our learnings with others. However, we agree all sharing should be about V��Vi«ÌÃ�>�`�iÝ«iÀ�i�ViÃ����Ì�i�}À�Õ«]���Ì�ëiV�wVÃ�>L�ÕÌ�Ü�>Ì��Ì�iÀÃ��>Ûi�Ã�>Ài`°�

additional GrouP Commitments? | "Ì�iÀ���Ã�}�ÌÃ�Ì��ÃÕ««�ÀÌ���i�>��Ì�iÀ����Ì�i���ÕÀ�iÞ¶

Page 19: THE COLOR OF COMPROMISE - First Pres Berkeley · 2020. 8. 29. · THE COLOR OF COMPROMISE WEEK 5 Week of August 23 Chapter 10 READING NOTES: Chapter 10: Reconsidering Racial Reconciliation

The Truth about the American’ Church’s Complicity in Racism

Introduction & Discussion GuideJuly 2020

On June 2, following the killing of George Floyd on May 25, 2020, the pastoral staff shared a letter (Our Renewed Commitment to Fight Racism) detailing their prayer for us, First Presbyterian Church of Berkeley, ºÌ��Li}���>�Ài�iÜi`�V����Ì�i�Ìo�Ì��w}�Ì����ÕÃÌ�Vi�>�`�À>V�Ã�°»�/�i�«>ÃÌ�ÀÃ���Ìi`�Ì�>Ì]���`�Û�`Õ>��Þ�>�`�collectively, we--followers of Jesus Christ:

Have witnessed such injustice too many times. We have been shocked by terrible events too many times. We have watched our cities burn in frustration and despair too many times. We have had conversations too many times. We have returned to our busy lives without doing the hard, sustained work of changing systemic racism too many times. Enough is enough.

ƂVV�À`��}�Þ]�Ì�i�«>ÃÌ�ÀÃ�V>��i`�v�À�ÕÃ�ºÌ��Ü>`i���Ì��ÛÕ��iÀ>L�i�>�`�Õ�V��v�ÀÌ>L�i�Ü>ÌiÀû�>�`�w}�Ì�À>V�Ã�°�

To facilitate the development of our hearts and minds as anti-racists, the Racial Justice and the Church Working Group, along with the Departments of Christian Formation and Mission Outreach, now invite you to wade further through our corporate reading and discussion of Jemar Tisby’s The Color of Compromise: The Truth about the American’ Church’s Complicity in Racism. Our collective prayer is that we will read and discuss the book as a church body--in the context of trusted relationships with family or friends, with our Community Group or as part of a book group. And, in so doing ,we surrender ourselves to the work of the Holy Spirit for �ÕÀ��Ü����`�Û�`Õ>��ÀiyiVÌ���]���Ã�}�Ì]�>�`�ÌÀ>�Ãv�À�>Ì����Ì�>Ì�Ü����V��ÌÀ�LÕÌi�Ì����ÀÃÌ�*Àiý�V���iVÌ�Ûi�ÀiyiVÌ���]�insight, and transformation.

To that end, the Racial Justice and the Church Working Group has designed this guide to support your ��`�Û�`Õ>��>�`�V���iVÌ�Ûi�ÀiyiVÌ����>�`�`�>��}Õi����Ì�i�Ƃ�iÀ�V>��V�ÕÀV�½Ã�V��«��V�ÌÞ����À>V�Ã�°�/�i�}Õ�`i�«À�Û�`iÃ�>�Ã�>«Ã��Ì��v�i>V��V�>«ÌiÀ�>�`�>�ÃiÀ�iÃ��v�µÕiÃÌ���Ã�>�`É�À�«À��«ÌÃ�Ì���i�«�Þ�Õ�ÀiyiVÌ����/�ÃLÞ½Ã�book, the news and events that are unfolding in our nation and across the globe, as well as your own life.

On the heels of the public killing of George Floyd there has been an expressed desire, inside and outside of the church, to act. Action is essential if we, as a church body, are to follow the leading of the Holy Spirit and help dismantle racism and white supremacy (see chapter 11). We believe, as Tisby argues in Chapter 1, Ì�>Ì���i��v�Ì�i�wÀÃÌ�>VÌÃ�Ì�>Ì�Ì�i�V�ÕÀV��V>��>�`��ÕÃÌ�`���Ã�Ì���i>À��>L�ÕÌ��ÌÃ���ÃÌ�ÀÞ�Ü�Ì��À>V�Ã�°�/��V��i�Ì��see that we are the inheritors of a racist past which shapes our racist present. Having learned more deeply of Ƃ�iÀ�V>½Ã��À�}��>��Ã��]��ÕÀ�«À>ÞiÀ��Ã�Ì�>Ì�Üi�Ü����V���iVÌ�Ûi�Þ�ÀiyiVÌ����Ü�>Ì�Ì��Ã���ÃÌ�ÀÞ��>Ã�Üi���>Ã�Ì��Ã�«ÀiÃi�Ì����i�Ì���Ã�Ìi>V���}�ÕÃ�>L�ÕÌ��ÕÀ�º«>ÀÌ�VÕ�>À�Àië��Ã�L���ÌÞ�>�`�V��Û�VÌ���»�>Ã�«iÀÃ��Ã��v�v>�Ì�°�

��ÃÌi���}]��i>À���}]�ÀiyiVÌ��}]�>�`�`iÛi��«��}��i>ÀÌÃ��v�}Ài>ÌiÀ�V��«>ÃÃ����>�`��ÕÃÌ�Vi��Ã�«>ÀÌ��v��ÕÀ���ÃÃ���>��v�À�>Ì���°/�ÕÃ]�Üi���Û�Ìi�Þ�Õ�Ì��Ü>`i�vÕÀÌ�iÀ���Ì��ºÛÕ��iÀ>L�i�>�`�Õ�V��v�ÀÌ>L�i�Ü>ÌiÀû�Ì�À�Õ}��the reading and discussion of The Color of Compromise—that, by God’s grace, they may become baptismal waters of repentance, renewal, and reconciliation.

The Racial Justice and the Church Working GroupChristian FormationMission Outreach

THE COLOR OF COMPROMISE