Overcoming racial divisions in seminaries and congregations
Taylor describes how the desegregation experience affected seminaries and churches and why change has taken so long. He also suggests some ways churches could begin working to overcome the racial divisions that still exist within congregations.
Citing this Excerpt
Oral History Interview with J. Randolph Taylor, May 23, 1985. Interview C-0021. Southern Oral History Program Collection (#4007) in the Southern Oral History Program Collection, Southern Historical Collection, Wilson Library, University of North Carolina at Chapel Hill.
Full Text of the Excerpt
- BRUCE KALK:
-
Let me ask you about the related issue of the desegregation of
church-related colleges and other institutions. How did that go about
for the Presbyterian Church in the United States?
- J. RANDOLPH TAYLOR:
-
It came very slowly, and I wish I could say that the Presbyterian Church
led in that. We did not; we followed. The whole matter of desegregation
of education has been a primary issue in my adult life. I graduated from
Union Seminary in Richmond, Virginia, in May of 1954, and my class
probably thought that that was the greatest event of that month or
probably that year. But we were wrong. The fact is, the most significant
event in this country in May of 1954 was Brown v. Board of
Education, and what basically was happening, we youthful
southern Presbyterian preacher-types were heading out to the parishes of
the Southeast, largely, to walk into a major firestorm. Most of my
generation's ministry has been forced to grapple with this
thing. It was not until the public education structures became
convincingly open to blacks that private structures conformed. There is
an exception. The Presbyterian institutions and, I think, other
institutions, too--I'm confident in terms of one or
two Methodist institutions I know--did move rather quickly to
open up to blacks and other racial ethnic representatives from overseas.
It was kind of interesting.
[Laughter]
If you were not an American, it was to your advantage at that
point if you were black. It was one of those
interesting moments of transition where Africans and others, Latin
Americans and Asians, began to really open the doors, and then there
came with that an inrushing of black students that I wish were larger
than it is now, but at least it's fairly typical of
religiously oriented colleges, seminaries, and secondary schools of the
mainline churches that they are thoroughly open. In other words, the
thing you find, say, in a Bob Jones, where there is a desire not to have
contact between the races, is an exceptional thing within the religious
institutions of this country. That's not the norm.
- BRUCE KALK:
-
One further related question here is, I think, in many respects a
continuing issue. That's the desegregation of congregations
themselves, which is probably the slowest to come about. Could you
comment on any progress towards that?
- J. RANDOLPH TAYLOR:
-
Yes, there is some progress toward that, but I would say also that we
need to understand exactly what that represents. Religion is very close
to identity. What we believe is very close to who we are. Therefore,
when you're dealing in the matter of religious identification
with a congregation or a denominational tradition, you're
dealing with the close personal issues of identity and commitment, with
the result that rather instinctively and naturally, this is not
something that you come into and walk away from after five p.m. like a
job, or that you can come into and sit in rows of chairs and so forth.
This has to do with who you are, so that it tends to be a very personal
decision that is not immediately affected by structural change. The
second thing to be observed is, that's true for blacks as
well as whites, so that what that means is, all during the post-slavery
period--and, in fact, during slavery to some
extent, but certainly the post-slavery
period--and during the period of segregation, the black church
was not only a place of personal identification, as it is for whites,
but it was the only institution that really was theirs. It was something
that they could say, "This is ours, and the man
can't control this one," so that the black church is
a very important institution in every southern community, in fact in
every community.
[END OF TAPE 1, SIDE A]
[TAPE 1, SIDE B]
[START OF TAPE 1, SIDE B]
- J. RANDOLPH TAYLOR:
-
Therefore, we're not going to find large numbers of blacks
leaving a black institution that's been that important to
their own personal identity and to their own corporate liberation.
We're not going to find them moving into predominantly white
congregations in great numbers and should not expect to. What is
happening, there are two things. Some are coming. For instance, this
congregation has 2,800 members. There are probably fifteen racial ethnic
folks, including Asians, Africans, Latin Americans, and oh, about five
black Americans, which is infinitesimal in a way. But nonetheless, this
is very important, and the congregation has been right savvy about
seeing that they get in places of influence so that their voice is
heard, so we're not just talking to white middle and
upper-middle-class folks when we're talking about the mission
of the church. The other thing that is happening--and I think
this is much more productive--is the linking up of churches, a
predominantly black church and a predominantly white church programming
together, worshipping together, doing the kinds of
ministries that are possible in a city like this together. That, I
think, is the most productive direction in the future.