(RNS) — On the day of a major voting rights debate on Capitol Hill, a social justice coordinator for the Progressive National Baptist Convention said fighting for voting rights is an effort to conquer evil.
“This convention practices a ministry of erosion,” said the Rev. Willie D. Francois III, co-chair of its social justice arm, during a Tuesday (Jan. 18) news conference held in Atlanta and livestreamed on the denomination’s social media.
“What does that mean? We keep showing up so that we wear evil down. The denial of voting rights is evil. The protection of Senate rules over the protection of the public is evil.”
The news conference was held at the historically Black denomination’s midwinter board meeting, just as legislators on Capitol Hill debated voting rights bills that the PNBC, along with a number of other faith organizations, support. However, the bills are not expected to pass.
Francois said the PNBC would be working with Faiths United to Save Democracy, a new coalition that has urged the Senate to change its rule about the filibuster, a stalling technique that requires 60 votes to end it and which is often used by the minority party to stop a bill from passing with a simple majority vote.
“The filibuster that was used to block anti-lynching laws cannot be used right now to block voter expansion,” Francois said. “And so we’re calling on our Senate to reform its filibuster to ensure that we can actually pass the John Lewis Voting Rights Act and we can also pass the Freedom to Vote Act.”
Regardless of what happens during the current debate, the PNBC leaders said they intend to move ahead with plans to lobby members of Congress in March and register voters weekly in their congregations and communities, aiming to increase voter rolls by 500,000.
The Rev. Adolphus Lacey, a pastor in New York’s Brooklyn borough, said these efforts will continue despite the ongoing coronavirus pandemic.
“COVID is real; COVID is a threat,” said Lacey, a PNBC social justice commissioner. “But even more serious than COVID, as real and scary as it is, is to see thousands and thousands of thousands of voters not being able to vote, and it was on our watch. We refuse to stop. We refuse to turn around.”
The denomination’s voter registration initiative will be aimed particularly at millennials and members of Gen Z.
But it will also focus on states with key races expected to have close margins, said the Rev. Darryl Gray of St. Louis.
“We don’t want to just register a half a million people,” said Gray, a PNBC pastor who served in the Kansas Senate in the 1980s and ran an unsuccessful 2020 campaign for Missouri state representative. “We want to register a half a million people in United States senatorial campaigns that are going to be consequential.”
PNBC leaders noted they belong to the denominational home of the Rev. Martin Luther King Jr., in a state at the center of voting rights debates. King co-pastored Ebenezer Baptist Church in Atlanta and his Southern Christian Leadership Conference, which was influential in the civil rights movement, also is based in the city.
“We believe it is no coincidence that this convention, born out of the need to fight for justice, is in this state and city at such a time as this when our voting rights are under fierce attack,” said the Rev. David R. Peoples, president of the PNBC.
“This is a call to action from the Progressive National Baptist Convention. We come to not just pray. We come to not just push. We come to not just preserve. We’ve come to protect the right to vote.”
Martin Luther King, Jr. delivers his famous ‘I Have a Dream’ speech in front of the Lincoln Memorial during the Freedom March on Washington in 1963. Bettmann/Contributor via Getty images
The name Martin Luther King Jr. is iconic in the United States. President Barack Obama mentioned King in both his Democratic National Convention nomination acceptance and victory speeches in 2008, when he said,
“[King] brought Americans from every corner of this land to stand together on a Mall in Washington, before Lincoln’s Memorial…to speak of his dream.”
Indeed, much of King’s legacy lives on in such arresting oral performances. They made him a global figure.
King’s preaching used the power of language to interpret the gospel in the context of black misery and Christian hope. He directed people to life-giving resources and spoke provocatively of a present and active divine interventionist who summons preachers to name reality in places where pain, oppression and neglect abound.
In other words, King used a prophetic voice in his preaching – the hopeful voice that begins in prayer and attends to human tragedy.
So what led to the rise of the black preacher and shaped King’s prophetic voice?
First, let’s look at some of the social, cultural and political challenges that gave birth to the black religious leader, specifically those who assumed political roles with the community’s blessing and beyond the church proper.
In slave society, black preachers played an important role in the community: they acted as seers interpreting the significance of events; as pastors calling for unity and solidarity; and as messianic figures provoking the first stirrings of resentment against oppressors.
The religious revivalism or the Great Awakening of the 18th century brought to America a Bible-centered brand of Christianity – evangelicalism – that dominated the religious landscape by the early 19th century. Evangelicals emphasized a “personal relationship” with God through Jesus Christ.
This new movement made Christianity more accessible, livelier, without overtaxing educational demands. Africans converted to Christianity in large numbers during the revivals and most became Baptists and Methodists. With fewer educational restrictions placed on them, black preachers emerged in the period as preachers and teachers, despite their slave status.
Africans viewed the revivals as a way to reclaim some of the remnants of African culture in a strange new world. They incorporated and adopted religious symbols into a new cultural system with relative ease.
Rise of the black cleric-politician
Despite the development of black preachers and the significant social and religious advancements of blacks during this period of revival, Reconstruction – the process of rebuilding the South soon after the Civil War – posed numerous challenges for white slaveholders who resented the political advancement of newly freed Africans.
As independent black churches proliferated in Reconstruction America, black ministers preached to their own. Some became bivocational. It was not out of the norm to find pastors who led congregations on Sunday and held jobs as schoolteachers and administrators during the work week.
Others held important political positions. Altogether, 16 African Americans served in the U.S. Congress during Reconstruction. For example, South Carolina’s House of Representatives’ Richard Harvey Cain, who attended Wilberforce University, the first private black American university, served in the 43rd and 45th Congresses and as pastor of a series of African Methodist churches.
Others, such as former slave and Methodist minister and educator Hiram Rhoades Revels and Henry McNeal Turner, shared similar profiles. Revels was a preacher who became America’s first African American senator. Turner was appointed chaplain in the Union Army by President Abraham Lincoln.
To address the myriad problems and concerns of blacks in this era, black preachers discovered that congregations expected them not only to guide worship but also to be the community’s lead informant in the public square.
The cradle of King’s spiritual heritage
Many other events converged as well, impacting black life that would later influence King’s prophetic vision: President Woodrow Wilson declared entrance into World War I in 1917; as “boll weevils” ravaged crops in 1916 there was widespread agricultural depression; and then there was the rise of Jim Crow laws that were to legally enforce racial segregation until 1965.
Such tide-swelling events, in multiplier effect, ushered in the largest internal movement of people on American soil, the Great “Black” Migration. Between 1916 and 1918, an average of 500 Southern migrants a day departed the South. More than 1.5 million relocated to Northern communities between 1916 and 1940.
Records of immigration and passenger arrivals during the Great Migration stored at the National Archives in Washington. AP Photo/J. Scott Applewhite
A watershed, the Great Migration brought about contrasting expectations concerning the mission and identity of the African American church. The infrastructure of Northern black churches were unprepared to deal with the migration’s distressing effects. Its suddenness and size overwhelmed preexisting operations.
The immense suffering brought on by the Great Migration and the racial hatred they had escaped drove many clergy to reflect more deeply on the meaning of freedom and oppression. Black preachers refused to believe that the Christian gospel and discrimination were compatible.
However, black preachers seldom modified their preaching strategies. Rather than establishing centers for black self-improvement focused on job training, home economics classes and libraries, nearly all Southern preachers who came North continued to offer priestly sermons. These sermons exalted the virtues of humility, good will and patience, as they had in the South.
Setting the prophetic tradition
Three clergy outliers – one a woman – initiated change. These three pastors were particularly inventive in the way they approached their preaching task.
Bishop Ransom’s discontentment arose while preaching to Chicago’s “silk-stocking church” Bethel A.M.E. – the elite church – which had no desire to welcome the poor and jobless masses that came to the North. He left and began the Institutional Church and Social Settlement, which combined worship and social services.
Randolph and Powell synthesized their roles as preachers and social reformers. Randolph brought into her prophetic vision her tasks as preacher, missionary, organizer, suffragist and pastor. Powell became pastor at the historic Abyssinian Baptist Church in Harlem. In that role, he led the congregation to establish a community house and nursing home to meet the political, religious and social needs of blacks.
A March 9, 1965 file photo of Dr. Martin Luther King Jr. in Selma, Alabama. King learned from these progressive black preachers who came before him. AP Photo, File
Shaping of King’s vision
The preaching tradition that these early clergy fashioned would have profound impact on King’s moral and ethical vision. They linked the vision of Jesus Christ as stated in the Bible of bringing good news to the poor, recovery of sight to the blind and proclaiming liberty to the captives, with the Hebrew prophet’s mandate of speaking truth to power.
Similar to how they responded to the complex challenges brought on by the Great Migration of the early 20th century, King brought prophetic interpretation to brutal racism, Jim Crow segregation and poverty in the 1950s and ‘60s.
Indeed, King’s prophetic vision ultimately invited his martyrdom. But through the prophetic preaching tradition already well established by his time, King brought people of every tribe, class and creed closer toward forming “God’s beloved community” – an anchor of love and hope for humankind.
This is an updated version of a piece first published on Jan. 15, 2017.
Howard Thurman was a theologian and mystic who taught at both Howard University and Boston University. Photo courtesy of Emory University
‘(RNS) — Hartford International University for Religion and Peace has launched its new Howard Thurman Center for Justice and Transformational Ministry, an expansion of its longtime Black Ministries Program, named for the 20th-century theologian and mystic.
Joel N. Lohr, president of the university that previously was known as Hartford Seminary, said the center fits into the school’s strategic plan that focuses on peace building.
“It was my hope that this would be a moment to grow, to envision a center that would do more to support students, justice and ministry,” he said at a Tuesday (Jan. 11) webinar that officially launched the center and was attended by alumni, as well as Thurman’s grandchildren.
The center, which is a $2 million project, is supported by a $1 million grant from the Lilly Endowment Inc. The grant will support a resource center, pay for a Black church scholar and assure that students will not be excluded if they cannot afford the coursework.
The HTC will be led by Bishop Benjamin Watts, who will also continue to lead the Black Ministries Program founded in 1982 by the late Christian Methodist Episcopal Senior Bishop Thomas Hoyt.
“The center’s North Star will be Thurman’s insistence on social justice and responsibility within a spiritual framework,” said Watts in an introductory video during the launch event.
In live comments, Watts spoke of plans to move beyond the center’s regional focus in its two-year certificate course and to become a national model of theological training for pastors and lay people. He said the center also wants to expand the training to include health, wellness and trauma education.
“Those of us of faith have to find ways to continually engage with other persons, and particularly our youth who seem to be falling away from our worship centers,” he said.
During a live interview, Watts asked the Rev. Walter Fluker, editor of “The Papers of Howard Washington Thurman,” to describe the center’s namesake, who died in 1981.
“Thurman, like great mystics — the Dalai Lama, Bishop Tutu — if you meet them, they’re always laughing, because they understand the deep, tragic sense of life and it’s only because of their deep sense of the tragic that they’re able to look at the world and laugh at the world,” said Fluker, a professor at Emory University’s Candler School of Theology. ”To meet Howard Thurman is to meet not a detached mystic unconcerned about the affairs of the world, but a very earthly human being.”
The launch event also featured video comments from the Rev. Andrew Young, a longtime civil rights activist who worked with the Rev. Martin Luther King Jr. and isan alumnus of the Connecticut university, and an interview with former Spelman College President Beverly Daniel Tatum, who earned a master’s in religious studies from the school.
LOS ANGELES (RNS) — The Rev. Al Sharpton, speaking at the funeral of the 14-year-old fatally shot by a Los Angeles Police Department officer, recalled coming to Los Angeles 30 years ago to protest the beating of Rodney King by police.
“We keep seeing LAPD get it wrong. And here we are again. How long will it take for you to get it right?” Sharpton asked.
Valentina Orellana Peralta was with her mother, Soledad Peralta, on Dec. 23 in the dressing room of a Burlington clothing store in the San Fernando Valley’s North Hollywood neighborhood when, according to news reports, LAPD officer William Dorsey Jones Jr. fired at a 24-year-old man identified as Daniel Elena Lopez, who had been assaulting a woman in the store. The officer’s shots killed Lopez, and Valentina was also killed when one of the bullets went through a wall.
Both the girl and her mother had come to the United States from Chile.
Sharpton, on Monday (Jan. 10), eulogized Orellana Peralta, who was displayed in a pink dress inside a flower-draped casket during her funeral at City of Refuge, United Church of Christ in Gardena, near Los Angeles.
Today I’m eulogizing 14-year-old #ValentinaOrellanaPeralta who was killed by a LAPD stray bullet as she shopped for a Christmas dress. I’m praying for her parents and loved ones and we will seek justice in her name @rachelnoerd pic.twitter.com/NPyYj3lDhu
— Reverend Al Sharpton (@TheRevAl) January 10, 2022
“There is nothing normal about shooting so recklessly that a young teenage girl looking to live the American dream, that was shopping with her dear mother Soledad, possibly getting a Christmas dress, ends up being dressed for her funeral,” Sharpton said. “This could have been my daughter. This could have been your daughter.”
The shooting made international news when President Joe Biden called Chilean President-elect Gabriel Boric to congratulate him on winning his country’s election and during that conversation, “offered his deep condolences to the people of Chile for the tragic death” of Orellana Peralta.
Orellana Peralta was remembered as a happy teen who excelled in school, who was an advocate for animals and who yearned to become a U.S. citizen. Her father said she had dreams of becoming an engineer to build robots.
Sharpton, during the eulogy, said it was important to make it clear that “we don’t just fight for our own because we all are our own,” Sharpton said.
“Whether you are from South Central, Harlem, or Chile, right is right … If we call for justice for some, we must call (for) it for all, and I wanted to come 3,000 miles to say, ‘Justice for (Valentina)!’” Sharpton proclaimed.
Added Sharpton: “There are those … around America that talk about refugees coming to America, some from Chile, some from Central and South America, some from Mexico, and they ask me why I stand and fight for them to have rights. I fight for them to have rights because I worship a refugee from Bethlehem.”
“Jesus was a refugee, and you cannot despise refugees and then stand up and say you are a believer in Christ,” he said.
@rachelnoerd