Like many organizations, the Church has been grappling with its history over the last few years, particularly with regard to race. Our diocese has invited parishes to investigate their own history to try to learn more about our complicated relationships with racism in America: the ways in which we have been complicit in, benefited from, and fought against the sin of racism.

Our neighborhood, too, has been engaging in these conversations, including a monthly dialogue on race and equity hosted by the Charlestown Coalition in the Peace Park on Tuesday evenings. (If you’re ever available, I’d strongly recommend attending at least once!) During one recent conversation, I was fascinated to hear the very different childhood stories being shared by two parts of our community: middle-aged adults (all white) who had grown up as white students during “the busing,” and current high-school students (all people of color) telling stories of police encounters and sidewalk slurs today.

So I was fascinated to come across the following reflection on busing from the Rev. Neil Hastie, who served as Rector of St. John’s from 1973-1981, as part of a much longer (and really fun!) reflection on his ministry. It features several characters who’ll be familiar to many of you—and is a really thoughtful reflection on the difficult challenges and beautiful opportunities that the racial diversity of our city provides. I’ll simply present Mr. Hastie’s words here:

I did not approve of the 1973 federal court decision to integrate only Boston schools, and ignore Greater Boston. I envisioned what in fact happened. White flight to the suburbs—with which I was already only too familiar in Roxbury—intensified. White students became a small minority in Boston. It rankled the working class—black and white alike—to have affluent suburban judicial authorities demand of our low-income communities what they had no intention of demanding of their own well-to-do enclaves. I was reminded of the old racial policies of the Deep South: the pitting by upper class whites of lower class whites against the blacks. But I was proud of St. John’s congregation’s response to the school-busing crisis…

On the second Sunday morning in September, all the women of St. John’s were huddled in conversation in the center aisle of the church when I arrived. I walked up to them and said that I knew what was on their minds. The same thing was on the minds of all Boston parents that day: the busing of children next morning into unfamiliar neighborhoods, to effect the racial integration of the public schools. I said, ‘I have never spoken to you about race. But you know my family lives in Roxbury [i.e., in the black community], and we come here every Sunday morning with no bruises or broken bones.’ Ruth Sherwood replied, ‘I think of that all the time!’

Marion and Winkie Wood’s younger soon Randy got assigned to an elementary school in lower Roxbury, only two blocks from St. Cyprian’s Church, where Marion had attended Episcopal district meetings with me. In August, Marion and Winkie attended the parents’ orientation meeting at the school. When they said they were from Charlestown, there was a gasp of surprise. The first day of school, only one other child from their neighborhood attended, along with Randy. Marion went door to door to reassure her neighbors about safety issues. By Friday they all went. Middle school Charlestown students in Florence Johnson’s neighborhood were assigned to the Timilty School at Eliot Square, across the street from Roxbury’s ‘Missionary to the Indians’ John Eliot’s historic First Parish Church. Florence said, ‘We are not going to send our children to a place we have never even seen.’ She led a group of her neighbors on a thorough inspection tour; then they consented to their children’s attendance.

I was safer living with my family in mostly-black Roxbury than in all-white, angry Charlestown. It had not made sense for us to move into St. John’s handsome, spacious Monument Square rectory. John’s and Beth’s school, and my weekday work [Greg’s note: Mr. Hastie was only 1/3 time at St. John’s], were all in Roxbury, where we owned our house. In my stead, Marie Hubbard moved with her family into the rectory, and experienced the three a.m. random firebombing of her parked automobile…

I had a black pre-seminary year-long full-time assistant, J. C. Woods, who grew up in Memphis and attended a predominantly white college in the mid-west. His college chaplain, Robert Gamble, my former seminarian, referred him to me…

I took J. C. with me to visit Goldie Graffam. In the project parking lot, several teen-age boys confronted us, still in my van. The leader, who carried a baseball bat, demanded, ‘What’s he doing here?’ ‘He’s my student assistant at St. John’s Episcopal Church.” ‘Hmmph!’ They walked away. ‘Remember, J.C., ‘the blood of the martyrs is the seed of the church.’ In huge black letters on the wall by the project door, we saw, ‘KILL N—RS.’ [Greg: I’ve chosen to censor the slur, here.] ‘J. C., it’s a good thing you’re not a n—r!’ I reminded J. C. that he was in Charlestown only one day per week, where I was in Roxbury at least six days per week. He knew that I knew the difference.”

Sermon — June 19, 2022

The Rev. Greg Johnston

Lectionary Readings

“There is no longer Jew or Greek, there is no longer slave or free,
there is no longer male and female; for all of you are one in Christ Jesus.” (Gal. 3:28)

Some of you know that I spent most of last week in summer school, taking a week-long class on archaeology, theology, and the letters of Paul. So I’ll ask: Who here has feelings about the Apostle Paul? And the follow up: On a scale from “two thumbs up” to “two thumbs down,” what are those feelings?

People have mixed feelings about Paul, and for good reason. It’s Paul who infamously says that “women should be silent in the churches.” (1 Cor. 14:34) It’s Paul who says, “I permit nowoman to teach or to have authority over a man.” (1 Tim. 2:12) It’s Paul who says, “Slaves, obey your earthly masters with fear and trembling… as you obey Christ.” (Eph. 6:5) And it’s Paul who says, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” (Gal. 3:28) It’s one of the many paradoxes of Paul: his writings include both breathtaking calls for liberation and confounding endorsements of oppression. And on this Juneteenth, on the day we celebrate the emancipation of the last enslaved people in the Confederate States, as we hear Paul proclaim that “there is no longer slave and free,” it’s worth asking: What’s up with Paul?

For what it’s worth, many people want to apply the findings of historical scholarship of the New Testament to get out of this problem. You may or may not know that there’s significant debate over exactly which of the “letters of Paul” were actually written by Paul, and which were written in his name by later followers. And it just so happens that of the three troubling verses I just quoted, two come from letters that most scholars in our tradition argue were not written by Paul himself, and one is arguably a later insertion into manuscripts of the text. So it may well be true that many of the most troubling things we ascribe to Paul are actually written by later Christians, writing in his name. And for some, this is comforting; it lets them love the Paul they love and ignore the “Paul” they hate. But this is too easy a solution, because not all of the difficult things he says can simply be pushed away onto someone else.

So what do we do with Paul? Well, I want to suggest to you that while Paul’s writing is inconsistent, while it does contain some deeply reactionary words, the theological argument that he’s making about Christ is fundamentally one of extraordinary liberation. To borrow an image from Luke, Paul looks at us as Jesus looks at the man who is living in the tombs: he sees us living in a world where we are bound with chains and shackles, and he tries to free us. (Luke 8:26-29)

I want to go deeper into that reading from Galatians now. “In Christ Jesus,” Paul writes, “you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.” (Galatians 3:26–29)

If you were here two weeks ago on Pentecost and you remember the epistle from that day, you may hear a foreshadowing of Paul’s later letter to the Romans, in which he uses a similar image: we have been adopted through Christ, and become children of God, and if children, also heirs. (Rom. 8:17) Here, though, he adds something. He clarifies that this is for everyone. It breaks through every distinction. There is no longer “Jew or Greek,” “slave or free,” “male and female.” All who are in Christ are heirs of Christ. All who are in Christ are children of Abraham.

This is a wild thing to say, in the first century or today. Each of these categories was supposed to be immutable, unchanging, set for us at our birth. They’re part of the top-down, patriarchal family structure of Roman society. And Paul claims, that in Christ, they are undone.

These categories may sound different to you than they would have to Paul. “Jew or Greek,” to us, sounds like one religion and one ethnicity. For Paul, though, “Jew” and “Greek” were two national identities, two ethnic groups. “Jews” were the people of Israel, the descendants of Jacob, who also happened to be the chosen people of God. And “Greeks” weren’t “people from Greece,” they were “Gentiles,” non-Jews, all the other nations of the world. There was no real “religious conversion”: a Jew couldn’t become a Greek any more than I could just decide to become Irish. Conversion to Judaism was possible; but for a man to convert to Judaism actually meant undergoing the rituals surrounding birth, to undergo the rite of circumcision that a Jewish baby boy would have experienced on the eighth day of his life. To become a member of the family of God meant being “born again,” in a very different way from what we mean today. (And yes, I know this is a male-centered example.) Yet the main point of Paul’s argument in his letter to the Galatians is that it’s precisely this ethnic division that does not matter. You do not need to be circumcised to become a Christian, because you do not need to become a Jew to become a Christian. And if that sounds bizarre to you, given that we think of “Judaism” and “Christianity” as two distinct religious identities, it’s a testament to how distant the Biblical text is from our own lives, and how careful we need to be when we read and try to understand it.

“Slave” and “free” were likewise life-long categories. Actually, many enslaved people were born free and enslaved after being captured as prisoners of war. But once enslaved, a person could never leave the legal category of “slave.” Even if they were freed, they became not a “free person” under Roman law but a “freedperson,” a separate category with more limited rights than those who’d always been free. One of the archaeological tidbits we studied in this summer class was an inscription describing how an enslaved woman had purchased her freedom from her enslaver, on the condition that she remained in her enslaver’s household for the rest of her life and obeyed whatever orders she was given, which… sounds very much like slavery, in fact. But think about it. This woman purchased her “freedom,” on the condition of remaining in servitude, so that she would be a freedperson, and her children would be born free people, rather than being born into “slavery.” She could never be a “free person,” even if freed. But her children could. And then compare this, again, to Paul. Slave or free, all those who were baptized were heirs of Christ. There were, among the Christians in Galatia, enslaved people who could never own or inherit property, who were themselves treated as property to be inherited; yet they would inherit the very kingdom of God as beloved children and heirs.

And you don’t need me to tell you that “male” and “female” were understood and have been understood as a life-long binary division between two sexes, two genders, two distinct sets of rights and roles. The division goes back beyond any one individual’s birth, to creation itself, to the Book of Genesis, when God “God created humankind in his image, in the image of God he created them; male and female he created them.” (Gen. 1:26) This binary between male and female was an eternal truth, part of God’s created order. And yet… “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female.” “Jew or Greek…slave or free…male and female.” This is not a stylistic variation. It’s a quotation. In Genesis, “male and female” he created them. In Christ, “there is no longer ‘male and female.’” In Christ, that eternal gender binary on which the whole ancient Roman household structure was built, into which human nature was itself supposedly divided, is… transcended. In fact, it’s not just transcended. It exists, Paul says, “no longer.”

In Christ, in other words, the primary distinguishing markers that structured the hierarchies of life in Paul’s world—ethnicity, slavery, gender—are undone. All that hierarchy has been flattened. Through baptism, we are members of one family and joint heirs of one Lord. And in fact it’s the earth-shattering power of this theological vision of equality that leads us to question Paul’s own inconsistencies, the moments in which he seems to make much of distinctions between men and women, in which he reiterates the distinctions between free and enslaved people.

So, two things should be clear. First, what Paul says is true in God’s eyes. In Christ, our distinctions of race and ethnicity and gender, of Jew or Greek, slave or free, Black or white, male and female, are no longer. But, second: we act as though they are still real, and we have structured our society in such a way that we have and we do make these distinctions and build hierarchies upon them. Like Paul, we have applied this vision of equality imperfectly at best.

It can be tempting to take Paul’s words here and simply say: “I agree! I don’t see color. I don’t see race or ethnicity. I don’t see gender. We’re all just children of God.” But the world sees color. The world sees race and ethnicity. The world sees gender. And the world has structured itself—we and our ancestors, really, have structured our world—along exactly those lines. And if we are to live into God’s vision for the world, we’d better start seeing them, and we’d better start paying attention. If we don’t see color or race or ethnicity, we can’t see that we live in one of the most strictly segregated neighborhoods in one of the most segregated metro areas in America. If we don’t see gender, we can’t see why it’s a problem if our boardrooms have nine men and one woman in every meeting; we can’t see how much of the Church still keeps women silent. And if we pretend not to see these differences, we can’t do anything to change them, and Paul’s vision of equality will remain only a dream.

So perhaps we need to buy a pair of Pauline sunglasses. Perhaps we need to practice seeing things as the world sees them; and then putting on our shades and seeing things as God sees them. Perhaps we need to keep noticing the difference between those two visions of the world, and wondering where it comes from, and cultivating curiosity about what we might do to bridge that gap, step by step, until one day, our world is structured like the kingdom of God, in which

“There is no longer Jew or Greek, there is no longer slave or free,
there is no longer male and female; for all of you are one in Christ Jesus.” (Gal. 3:28)