WESTMINSTER PRESBYTERIAN CHURCH
February 24th 2008
Rev. Mark R. Bradshaw-Miller
"The Life and Witness of Elizabeth Jennings Graham"
Exodus 17:1-7; Romans 5:1-11; John 4:5-42
Reconciliation is a dangerous word. It is dangerous because at its best it can bring transformation and healing out of the most horrific situations but too often it is used to gloss over the weightier matters of injustice. Because of this, we, particularly as Christians, must not let it fall off our tongues casually. In Paul’s letter to the Romans, we are confronted with some pretty unsettling words about the reconciliation found in Jesus. It is a hard passage which reminds us that reconciliation did not come easy. It is an uncomfortable reality to know that Jesus suffered and died on a cross, we much prefer Easter over Good Friday. The cross is a direct challenge to our human tendency to enjoy living in denial and our preferences for social niceties that pacify instead of bringing justice. The cross reminds us, in no uncertain terms, that real reconciliation is built upon the foundation of truth, honesty, hard fought struggles, and even tears.
Jesus’ willingness to sit and speak with a Samaritan Women obviously offended the disciples. Jesus’ has invited an outsider to partake in the living water. And, this invitation is about repentance. But the repentance is not centered upon the woman and her many husbands. Instead, Jesus is after bigger fish as well. To drink from the living waters means that Jews and Samaritans would not only have to drink from the same wells but worship on the same mountain. It meant that Jesus was actually interested in bringing down the walls of hostility between these groups. It would mean that followers of Jesus would include people from across the boundaries established by human beings. This sort of reconciliation, and change was too much for the followers of Jesus.
It turns out that those most drawn in by this radical invitation were the Samaritans. Since their inclusion in this movement was beyond the imagination of these disciples, they helped to educate Jesus on the way things were done. Why were you talking to her? Don’t you know better? Anyway, you look hungry why don’t you eat? That will help you think strait. But Jesus would have none of it. Instead, he invites his disciples, all his disciples, to embrace a ministry of reconciliation that includes Jews and Samaritans at the well of living water. On that day, a Samaritan woman heard that God’s love included her as a full member in the household of God, with all the rights and privileges.
As a child of the Church, I am certain that Elizabeth Jennings knew these stories of the faith. Being raised in the church instilled her with the belief that that her primary identity was a child of God; a full member in God’s household. Born in New York City in 1830, Elizabeth was surrounded by people of influence and power in what was, at that time, the largest community of African Americans in the United States. Her father Thomas Jennings was an important businessman and community leader. It was in this nurturing environment that Elizabeth was able to live faithfully in the larger community which was anything but affirming and welcoming.
It may come as a surprise to find out that buses, as public transportation, predate the invention of cars. In New York City the bus system, such as it was, had a horse drawn rail based bus system which was also segregated. Despite the fact that black members of society owned property and paid taxes, they were not allowed to take the bus. (By the way, if this story begins to sound familiar, don’t be surprised.) On Sunday, July 16, 1854, Elizabeth Jennings; who was a 24-year-old schoolteacher, and church organist, took her stand against the segregated bus system. Her removal and subsequent lawsuit became the catalyst for a movement that ended segregation on the New York Bus system one hundred years before Rosa Parks.
The events of the day were reported in the New York Tribune. "(Elizabeth) got upon one of the Company's cars last summer, on the Sabbath, to ride to church. The conductor undertook to get her off, first alleging the car was full; when that was shown to be false, he pretended the other passengers were displeased at her presence; but (when) she insisted on her rights, he took hold of her by force to expel her. She resisted. The conductor got her down on the platform, jammed her bonnet, soiled her dress and injured her person. Quite a crowd gathered, but she effectually resisted. Finally, after the car had gone on further, with the aid of a policeman they succeeded in removing her." Her actions were even more courageous given the reality that bus drivers carried whips for just such purposes and it appears they were more than happy to use them. Elizabeth was hurt badly in the incident and was unable to attend church or at the organizing rally following the incident. Her willingness to force the issue enabled the movement to gain momentum and bring an end to the unjust system.
It is true that the movement began before this incident, but it was a high point in gaining momentum. Elizabeth did not act alone; she was part of a movement that included such notable New Yorkers as her father Thomas Jennings, the Rev. Henry Highland Garnet, the Rev. Peter S. Ewell, Peter Porter, and her own pastor the Rev. J.W.C. Pennington. Following her assault, Elizabeth sued the rail company for damages and won in a landmark decision. The lawyer hired to argue her case was only twenty-one years old but know for his work with civil rights. His name was Chester A. Arthur, who later was elected President of the United States. Her case enabled others to file their own challenges which finally brought down the segregated New York buses. Her life and witness and the work of that movement, is one which simply must not be lost.
As we come to the end of another February, another Black History Month, a few questions stick in my head. I am wondering where we are? What are we doing? What is this all about? They are questions that have led me to seek more understanding about our community values and practice. One of the values that come to mind is that of maintaining a sense of equilibrium. Our family ethos is not too interested in causing a stir. In times of change and in a changing world it can be a real gift to know a place where we can expect some peace. However, this ethos has another side, a less welcome by-product. Left unchecked, or if it is allowed to become the dominant framework for all we do, it can lead us to gloss over places of real hurts, disagreements, and the uncomfortable parts of our living history. This is most evident in the disappearance of members without reason, or when people are physically present but are not really engaged in the community. This is not unique to Westminster; it is a common feature and struggle for almost all communities of faith.
I believe that our continuing to celebrate Black History month is one small way that can avoid some of the pitfalls of complacency and familiarity with equilibrium. If we are honest about history, celebrating Black History brings us face to face with Americas’ original sin. As we encounter the lives of those who have gone before us we encounter the institution of slavery. And more importantly we are confronted with the ways our church both worked to undermine as well as prop-up this evil. If that is not unsettling, we are not paying close attention. It is easy to cheer for heroes like; Elizabeth Jennings, JWC Pennington, Zora Neale Hurston, John Chavis, and others, but it is another thing to acknowledge that there were others who were like us; bus drivers, slave masters, church leaders, and founders of this country who were all part of the system. It brings us face to face with the hard truth that this history is all our history with its joys and its brutality. By acknowledging it all, we are less likely to gloss over the injustice and hurt going on even in our own midst. It is my hope that we will become more aware of the world right now.
As followers of Jesus Christ, who brought about reconciliation between Jews and Samaritans, we too are called to be people of reconciliation. We can claim multicultural status, and be the most diverse church in the presbytery. This good, but it is not a ministry of reconciliation unless it moves us to encounter the places in this community where we participate in the system of race. It requires our constant willingness to be challenged in our places of ignorance, arrogance and privilege. Only then will we foster an atmosphere of trust in which it is actually safe to challenge one another, to point out the places of hurt and exclusion even despite our best attempts at being nice to one another.
Jesus’ ministry of reconciliation brought him to a violent and vicious death. While we know the good news that his death was not the end, we must not skip over the difficult work. I believe it should serve as the model for own ministry of reconciliation, here at the corner of Union and Delmar. This will be no casual affair. It will require nothing less than a willingness to be completely transformed and become a living communal witness to the power and possibility of the reconciliation promised to the world through Jesus Christ. It is a choice laid before us each day: Will we embrace the ministry of reconciliation or will we settle for just being nice? May God lead us in this difficult and life-giving work. Amen.
February 24th 2008
Rev. Mark R. Bradshaw-Miller
"The Life and Witness of Elizabeth Jennings Graham"
Exodus 17:1-7; Romans 5:1-11; John 4:5-42
Reconciliation is a dangerous word. It is dangerous because at its best it can bring transformation and healing out of the most horrific situations but too often it is used to gloss over the weightier matters of injustice. Because of this, we, particularly as Christians, must not let it fall off our tongues casually. In Paul’s letter to the Romans, we are confronted with some pretty unsettling words about the reconciliation found in Jesus. It is a hard passage which reminds us that reconciliation did not come easy. It is an uncomfortable reality to know that Jesus suffered and died on a cross, we much prefer Easter over Good Friday. The cross is a direct challenge to our human tendency to enjoy living in denial and our preferences for social niceties that pacify instead of bringing justice. The cross reminds us, in no uncertain terms, that real reconciliation is built upon the foundation of truth, honesty, hard fought struggles, and even tears.
Jesus’ willingness to sit and speak with a Samaritan Women obviously offended the disciples. Jesus’ has invited an outsider to partake in the living water. And, this invitation is about repentance. But the repentance is not centered upon the woman and her many husbands. Instead, Jesus is after bigger fish as well. To drink from the living waters means that Jews and Samaritans would not only have to drink from the same wells but worship on the same mountain. It meant that Jesus was actually interested in bringing down the walls of hostility between these groups. It would mean that followers of Jesus would include people from across the boundaries established by human beings. This sort of reconciliation, and change was too much for the followers of Jesus.
It turns out that those most drawn in by this radical invitation were the Samaritans. Since their inclusion in this movement was beyond the imagination of these disciples, they helped to educate Jesus on the way things were done. Why were you talking to her? Don’t you know better? Anyway, you look hungry why don’t you eat? That will help you think strait. But Jesus would have none of it. Instead, he invites his disciples, all his disciples, to embrace a ministry of reconciliation that includes Jews and Samaritans at the well of living water. On that day, a Samaritan woman heard that God’s love included her as a full member in the household of God, with all the rights and privileges.
As a child of the Church, I am certain that Elizabeth Jennings knew these stories of the faith. Being raised in the church instilled her with the belief that that her primary identity was a child of God; a full member in God’s household. Born in New York City in 1830, Elizabeth was surrounded by people of influence and power in what was, at that time, the largest community of African Americans in the United States. Her father Thomas Jennings was an important businessman and community leader. It was in this nurturing environment that Elizabeth was able to live faithfully in the larger community which was anything but affirming and welcoming.
It may come as a surprise to find out that buses, as public transportation, predate the invention of cars. In New York City the bus system, such as it was, had a horse drawn rail based bus system which was also segregated. Despite the fact that black members of society owned property and paid taxes, they were not allowed to take the bus. (By the way, if this story begins to sound familiar, don’t be surprised.) On Sunday, July 16, 1854, Elizabeth Jennings; who was a 24-year-old schoolteacher, and church organist, took her stand against the segregated bus system. Her removal and subsequent lawsuit became the catalyst for a movement that ended segregation on the New York Bus system one hundred years before Rosa Parks.
The events of the day were reported in the New York Tribune. "(Elizabeth) got upon one of the Company's cars last summer, on the Sabbath, to ride to church. The conductor undertook to get her off, first alleging the car was full; when that was shown to be false, he pretended the other passengers were displeased at her presence; but (when) she insisted on her rights, he took hold of her by force to expel her. She resisted. The conductor got her down on the platform, jammed her bonnet, soiled her dress and injured her person. Quite a crowd gathered, but she effectually resisted. Finally, after the car had gone on further, with the aid of a policeman they succeeded in removing her." Her actions were even more courageous given the reality that bus drivers carried whips for just such purposes and it appears they were more than happy to use them. Elizabeth was hurt badly in the incident and was unable to attend church or at the organizing rally following the incident. Her willingness to force the issue enabled the movement to gain momentum and bring an end to the unjust system.
It is true that the movement began before this incident, but it was a high point in gaining momentum. Elizabeth did not act alone; she was part of a movement that included such notable New Yorkers as her father Thomas Jennings, the Rev. Henry Highland Garnet, the Rev. Peter S. Ewell, Peter Porter, and her own pastor the Rev. J.W.C. Pennington. Following her assault, Elizabeth sued the rail company for damages and won in a landmark decision. The lawyer hired to argue her case was only twenty-one years old but know for his work with civil rights. His name was Chester A. Arthur, who later was elected President of the United States. Her case enabled others to file their own challenges which finally brought down the segregated New York buses. Her life and witness and the work of that movement, is one which simply must not be lost.
As we come to the end of another February, another Black History Month, a few questions stick in my head. I am wondering where we are? What are we doing? What is this all about? They are questions that have led me to seek more understanding about our community values and practice. One of the values that come to mind is that of maintaining a sense of equilibrium. Our family ethos is not too interested in causing a stir. In times of change and in a changing world it can be a real gift to know a place where we can expect some peace. However, this ethos has another side, a less welcome by-product. Left unchecked, or if it is allowed to become the dominant framework for all we do, it can lead us to gloss over places of real hurts, disagreements, and the uncomfortable parts of our living history. This is most evident in the disappearance of members without reason, or when people are physically present but are not really engaged in the community. This is not unique to Westminster; it is a common feature and struggle for almost all communities of faith.
I believe that our continuing to celebrate Black History month is one small way that can avoid some of the pitfalls of complacency and familiarity with equilibrium. If we are honest about history, celebrating Black History brings us face to face with Americas’ original sin. As we encounter the lives of those who have gone before us we encounter the institution of slavery. And more importantly we are confronted with the ways our church both worked to undermine as well as prop-up this evil. If that is not unsettling, we are not paying close attention. It is easy to cheer for heroes like; Elizabeth Jennings, JWC Pennington, Zora Neale Hurston, John Chavis, and others, but it is another thing to acknowledge that there were others who were like us; bus drivers, slave masters, church leaders, and founders of this country who were all part of the system. It brings us face to face with the hard truth that this history is all our history with its joys and its brutality. By acknowledging it all, we are less likely to gloss over the injustice and hurt going on even in our own midst. It is my hope that we will become more aware of the world right now.
As followers of Jesus Christ, who brought about reconciliation between Jews and Samaritans, we too are called to be people of reconciliation. We can claim multicultural status, and be the most diverse church in the presbytery. This good, but it is not a ministry of reconciliation unless it moves us to encounter the places in this community where we participate in the system of race. It requires our constant willingness to be challenged in our places of ignorance, arrogance and privilege. Only then will we foster an atmosphere of trust in which it is actually safe to challenge one another, to point out the places of hurt and exclusion even despite our best attempts at being nice to one another.
Jesus’ ministry of reconciliation brought him to a violent and vicious death. While we know the good news that his death was not the end, we must not skip over the difficult work. I believe it should serve as the model for own ministry of reconciliation, here at the corner of Union and Delmar. This will be no casual affair. It will require nothing less than a willingness to be completely transformed and become a living communal witness to the power and possibility of the reconciliation promised to the world through Jesus Christ. It is a choice laid before us each day: Will we embrace the ministry of reconciliation or will we settle for just being nice? May God lead us in this difficult and life-giving work. Amen.
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