Adam Shields

Summary: A mix of history, memoir, and theology to discuss the problem of God being portrayed as White and how this has communicated Whiteness (an ideology of racial hierarchy).

I have been looking forward to reading When God Became White since I heard it announced. I have only read her Intersectional Theology, but I own three of her books and I hope to read at least two of them this year. (Invisible, The Homebrew Christianity Guide to the Holy Spirit, Healing Our Broken Humanity). There are several reasons why I was looking forward to When God Became White. First, I wanted to explore the concept of Whiteness from a more theological perspective. Emerson and Bracey’s Religion of Whiteness explores it from a Sociology of Religion perspective, and I am familiar with its historical development from authors like Ibrahm Kendi and philosophical development of whiteness from authors like George Yancy. There are others working on theological development of the concept of Whiteness, but I expected (and found) that Grace Ji-Sun Kim broke out of the Black/White paradigm of discussing Whiteness and I knew from listening to a number of interviews and her writing that she would bring a gender critique as well.

The strength of When God Became White is its exploration of her own story and the way the Asian experience more broadly. The discussion of Whiteness is often limited to the White/Black binary. Throughout the book she discusses Warner Sallman’s Head of Christ thats her mother kept in an honored place in their home above the couch (Color of Christ by Harvey and Blum has a lengthy discussion of the history and impact of Sallman’s painting.)

“The white Jesus on our wall was a depiction to me of how God looked as well. I pictured God as an old white man, just as everyone else did. There was no reason to question that notion. It was everywhere: in paintings, stained-glass windows, and storybooks. I never questioned it. I didn’t even think twice about whether Jesus was white or not. It was not in my consciousness to question anything that was taught by my mother or the church. Both pushed a white Jesus, and I just took it as the truth.”

“What I didn’t know then that I know now is how influential that picture was on my own theology and faith development. That image of a white Jesus was imprinted on my brain and body so that I could not even question whether Jesus actually looked like that. It was a given, as it was the most famous picture of Jesus. I went to visit family in Korea twice during my youth, and even my family members there had the same picture of the white Jesus in their homes. The Korean churches also had the same picture of white Jesus. Furthermore, when I traveled to India during my seminary years, all the churches that I visited had this same white Jesus picture. This confirmed to me that this must be the real Jesus, as it is universally understood to be the image of Christ. I just took it for granted that Sallman’s Head of Christ must be the real thing.” (P8)

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Summary: A biography of a radical Christian who took seriously the call to help the marginalized.

Dorothy Day is someone that I have known about for a long time, but someone who I have not known much about. I have read one of DL Mayfield’s previous books and I know that she takes seriously the call for Christians to serve and live with the marginalized so I thought she would be a good author to read about Dorothy Day. (I have also read a book by her husband, a counselor.)

Unruly Saint is not a lengthy biography, about 250 pages. And most of its focus is on the founding of the Catholic Worker and its early years. Mayfield’s personal reflections on Day and her use of the research on Day as a way to grapple with her own Christian faith I think is one of the strengths of the books, but also one that may not appeal to everyone. I particularly read a lot of biography and memoir because I want to know how others have thought about what it means to live a good life or discern how to they can live in a complicated world. Reflective biographies like this give me insight not only into the subject of the biography but the author.

I was aware of the basic shape of Day. I knew she was a writer and that she founded the Catholic Worker Newspaper and various others activities to serve the poor during the Great Depression. I knew she was a radical and had been a communist prior to becoming Catholic. I knew that she had a child and was a pacifist. But I think that was really the extent of what I knew walking into this biography.

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Summary: A survey of systems that perpetuate disparity, inequity, or racism in various areas of society.

One of the aspects that is most frustrating to me within the church is the controversy that is liberation. Some people and parts of the church do not believe that liberation is a significant theme of what the church should be doing. There are various reasons for that. Some believe that liberation will only occur at the second coming of Christ, and some of those believe that working toward liberation will actually prolong Christ’s return. Some do not believe that the church’s work should involve physical realities and that the only liberation that should occur is spiritual liberation. So, it is not surprising that Latasha Morrison opens with a chapter on liberation, grounding the book in her survey of the themes of liberation found throughout the Bible. But honestly, the chapter just made me mad. I was angry not at what she said, but that she has to actually argue that liberation is something that the church should be involved in. This is such a central theme to both scripture and historic Christian theology that no book should need to make the case that liberation is something that we need to do.

The rest of the book is framed around nine areas of society where liberation needs to occur. She sets up a simple framework of Preparation, Dedication, and Liberation. Preparation is learning about and understanding society’s problems so we can correctly address them. Dedication is the steps that we take to address those issues while girding ourselves for long-term efforts. And that is done with the goal of liberation for all people. Morrison is addressing these areas because they are areas that have been traditionally seen as “White Spaces” and they have a legacy of systemic inequality or discrimination.

This framing reminds me of Kevin Kruse’s book White Flight, which is about the history of White Flight in Atlanta. One of the main points that Kruse makes in the book is that White people saw segregated spaces (parks, schools, transportation, etc.) as white spaces before desegregation. However, after integration, due to their cultural belief in white racial hierarchy, the spaces did not become shared spaces where all people had equal access, but as Black spaces where White people were no longer given priority. Kruse’s thesis is that this view of public space is a significant impetus for the rise of political libertarianism and decreased investment in public goods. If public spaces no longer privileged White use, and White people did not “feel comfortable” in shared spaces, and White people began to use private spaces that were economically or geographically segregated as a proxy for racial segregation, then White people would stop supporting the use of tax funds on shared public goods that they had previously supported. Michelle McGhee has a similar approach in her book Sum of Us, where she tries to get White people to see that racial equity is not a zero-sum game.

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Summary: A relevant history of a theological reform movement that became political.

Every once in a while, I come across history revealing areas where I did not realize I had a big hole, but once identified, many connections get made. I have read a number of English history books, but once I read Hot Protestants, I realized that they all seemed to stop around Elizabeth or James and not pick up again until George III. I had never read a book on the English Revolution and did not realize where that was in the timeline.

Hot Protestants is a history of Puritanism, a revival movement within the Church of England. Part of what struck me was how explicitly Puritans understood England to have a similar covenant as ancient Israel had with God and how that theological commitment led to many of their social and political commitments.

“Fasting was a public responsibility as well as a private one. It was widely accepted that a Christian country like England was a successor to ancient Israel. Just as Israel had the true church before the Jews rejected Jesus, England had God’s true church, thanks to the Reformation. Like Israel, England was in a covenant with God, and like Israel, it would be blessed or punished to the extent that it followed or defied God’s law. Therefore, when it strayed, it needed to collectively implore God’s forgiveness, just as the ancient Jews had done. The Church of England ordered public fasts when faced with signs of God’s wrath—plague, famine, war, and the like.34 Church of England fasts, however, were called too infrequently to satisfy puritans, and unless undertaken in a puritan manner, they were too formal and short to generate and express the humiliation and repentance that a jealous God expected. Puritan ministers asserted the dubiously legal right to call public fasts on their own. Zealous Protestants would travel 10 or 20 miles for a puritan fast, which could easily last an entire day between the many long prayers and sermons from the ministers present.” (p35)

Part of what kept coming up in my mind as I read Hot Protestants is that current advocates of Christian Nationalism seem to have a very similar theology and practice. Puritans understood their role as not only revivalists but also social reformers. Those social reforms were not simply to improve society but to enforce social norms to fulfill the covenant with God. Magistrates had wide latitude to enforce religious laws that either had not existed or had not been legally enforced. The Church of England restricted ordination and the role of revival preaching, but those restrictions chafed against people (both men and women) who felt the call of God. England did not have legal freedom or religious consciousness as the United States does, and because of covenantal thinking, religious and civil legal violations became intertwined.

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Summary: Essays exploring the role of hermeneutics and theology for the Christian life.

I am the kind of person who picks up an audiobook of theology because I have a full day of work to do in my yard, and I need something to keep me motivated. Theologizin’ Bigger is exactly what I needed to keep me going.

There are a lot of books that I will listen to while working and then I will get the broad overview and decide if they are worth coming back to more slowly in print later. This is a book that I think is worth revisiting in print later, not because it is hard to understand but because it is well-written and deserves careful reading.

There are 17 chapters split into four sections, and I don’t know which is my favorite. I spent a lot of time grappling with hermeneutics (how we understand the role and message of the Bible) about 10 or so years ago. I went to seminary in my early 20s. I am glad I did because it was easier to do grad school when I was young, but there are questions that I didn’t have in my early 20s because I did not have the life experience yet. For me the role of scripture was a question for my late 30s. I was aware of a number of technical issues around the Bible and biblical interpretation, but it took me longer to see more bad uses to really start grappling with the ways that the methods of our bible reading were a real part of the problem of Christianity. The chapters of on the bible may seem simple, but they are not simplistic.

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Summary: An exploration of how Whiteness (the belief in white racial superiority) functions as a type of religion in the Durkheimian sense. 

I have been waiting to read this book for about four years now, ever since I heard that Michael Emerson was working on follow-up research to his Divided by Faith book. I read the Beyond Diversity report by Barna about some of the early research. And I have widely recommended this video where Michael Emerson introduces his Religion of Whiteness concept. And while it is now dated, I still very much recommend his book, co-authored with Christian Smith, Divided by Faith, because its use of the White Evangelical toolkit as a model to describe the cultural tools of handling race as White Evangelicals has been so influential to how many have spoken about Evangelicals and Race in the 25 years since the research for that book was done.

To understand the book, you need to understand both what is meant by Whiteness and what is meant by Religion. This is a good summary of what they mean by Whiteness:

And for religion, Emerson and Bracey are using Emile Durkheim’s understanding of religion. They quote Durkheim’s definition of religion:

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Summary: A series of essays exploring what it means to be Christian, White, and Southern in the context of the racial realities as they are.

Racism isn’t solely a Southern phenomenon, but there are some aspects to the White Southern Christian culture, and it makes sense to look at it from that perspective. I have read a lot of history and theology regarding racial realities in the United States. I have not grown up in the South, but I have lived just outside Atlanta for nearly 20 years. Because I have been here for a while, but I have not grown up here, I am both an outsider and an inside observer. I very much have witnessed quite overt racism, and the racial innocence that is well described in Know Your Place.

I am going to have three brief illustrations about racial innocence that influenced my reading of Know Your Place. About 5-6 years ago, the church I was a member of had a series of midweek meetings about race and Christianity. The meetings had a large group and small group component. My small group was facilitated by a Black pastor (not from our church). The small group was about 15 people, and as we opened the first session, we went around and introduced ourselves. One of the men introduced himself and concluded, “I was born and grew up and spent my whole life in the Atlanta area, and I do not believe that I have ever witnessed something I would call racist.” I believe that he was roughly the same age as my mother-in-law, who also grew up here; her education was segregated until her senior year of high school.

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