December 2009 By Ruth Randall SWC correspondent for multi-cultural, multi-racial issues My husband, Richard Mitchell, grew up in the tiny farming village of Kildare, Texas located in the northeastern part of the state. Richard lived in this village until he enlisted in the military in the early fifties and has many fond memories of events he experienced during his childhood. He delights in sharing his unique experiences of the Sunday Worship services he attended. Members of the Mitchell family followed the Baptist tradition of worship. Kildare Baptist Church was about a mile away from their home. However, people of African descent were not welcome to enter through the doors of that edifice to worship God. Consequently, the first Sunday of each month, Richard and his family trudged on foot down country roads one half mile past Kildare Baptist to attend St. John The Divine Missionary Baptist Church (MBC). Lest you conclude that the Mitchells forewent attending church the rest of the month, allow me to explain. The relatively small population of people of African descent in Kildare consisted of members of four distinct traditions of worship: Baptist, Colored Methodist Episcopal (CME), African Methodist Episcopal (AME) and Pentecostal. In the spirit of Christian Unity, the members of the four congregations set aside their theological differences on Sundays and worshipped together in harmony. On the first Sunday of each month, members of the three other religious traditions worshipped with their Baptist brothers and sisters at St. John the Divine MBC. Subsequent Sunday, worship services were celebrated by the same congregants, on a rotating basis, at each of the three other churches. The choirs for each Sunday service consisted of the same folks accompanied on the piano by the same musician. By contrast, I grew up in segregated Chicago where there was and is a large black population. Because of Chicago’s history of segregation and restrictive convenants, churches and family networks for whites and blacks developed in separate areas. It wasn’t unheard of for a white person to visit a “black” church without incident, perhaps to enjoy the music. On the other hand, black people were well aware of the fact that they would not be welcomed in a “white” church under any circumstances. When Richard and I were searching for a new church home where people of African descent would be welcomed, we paid a visit to the Church of the Good Shepherd (COGS) in Albuquerque. As we approached the building from the parking lot, two gentlemen greeted us with smiles. Settled in our chosen seats, a woman, whom I soon learned was the pastor, extended a warm welcome. During the passing of the peace, members of the congregation extended the same warmth as the greeters in the parking lot and the pastor. We observed no signs of discomfort or displeasure about our presence exhibited by anyone. Our race did not seem to be a factor. At the conclusion of the worship service, we were encouraged by several members of the congregation to join them for coffee and conversation. When we left COGS that Sunday, we had no misgivings about whether or not we were welcome there. Three months following our first visit, Richard and I became members of COGS. If
Richard and I or any other person of color or a gay, lesbian, bisexual,
transgendered individual entered the doors of your church how would we
likely be received? Would it be with cold indifference and looks of
consternation or with heartfelt welcoming words of warmth, acceptance and
extensions of hospitality? |
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