THE FACTS ABOUT SEGREGATION IN PROTESTANT CHURCHES "There are approximately 6,500,000 Protestant (church members among) Negroes. About 6,000,000 are in separate Negro denominations. Therefore, from the local church though the regional organization to the national assemblies over 90 percent of the Negroes are without association in work and worship with Christians of other races except in interdenominational organizations which involve a few of their leaders. The remaining 500,000 Negro Protestants, about 10 percent, are in denominations predominantly white.. Of these about 95 percent, judging by the surveys of five denominations, are in segregated congregations and are in association with their white denominational brothers only in national assemblies, and, in some denominations, in regional, State, or more local jurisdictional meetings. The remaining 5 percent of the 10 percent in white denominations are members of local churches which are predominantly white. Thus only one-half of 1 percent of the Negro Protestant Christians of the United States worship regularly in churches with fellow Christians of another race. This typical pattern occurs, furthermore, for the most part in communities where there are only a few Negro families and where, therefore, there are only on an average two or three Negro families in the white churches. "Negro membership is confined to less than 1 percent of the white churches, usually churches in villages and small towns where but a few Negroes live and have already experienced a high degree of integration by other community institutions and one might add, communities where it is unsound to establish a Negro church since Negroes are in such small numbers."1 SEGREGATION MORE PREVALENT IN CHURCH THAN IN PUBLIC-SCHOOL PRACTICE While nationally the pattern of segregation is too common in our public schools, it is more general in the church in worship and fellowship than in the public school systems. There are large numbers of school systems where racial separation is not practiced and very few churches where the racial separation is not obvious. Furthermore, the segregation pattern in public education seems to be changing more rapidly than in the churches. There are some exceptions to this among the denominations and in certain interdenominational agencies, notably councils of churches. In spite of these, on the whole our religious bodies are divided on a racial basis, both in national organizations and in local congregations. So complete is the acceptance by the church of this segregation pattern that fellowship between white and colored Christians in America is frequently awkward and unsatisfactory. While nonwhite persons are not absolutely barred by rule from so-called white congregations, the self-consciousness which their presence in the congregation and in the fellowship of many local churches arouses is such that it effectively bars them from freedom to worship and fellowship within such congregations. PRACTICES IN CHURCH-CONTROLLED HOSPITALS SIMILAR TO RACIAL PRACTICES IN A recent study indicates that the racial practices of church-controlled hospitals in this country are ilttle different from such practices in other hospitals. Negro nurses, Negro doctors, Negro patients are excluded from most church-controlled hospitals just as they are from similar institutions secularly controlled. The correction of this situation is complicated by the fact that in many instances these institutions have lost their close organic connection with the churches and have come more and more to accept the standards of the secular community which surrounds them. However, they still maintain a relationship with the churches; in fact, more intimately now than in former years. CHURCH SCHOOLS LESS SEGREGATED THAN HOSPITALS Church schools established primarily for whites are somewhat less segregated than hospitals, yet large numbers of our church schools would no more violate the taboo of racial exclusion than would secular institutions under similar circumstances. Some of these schools resort to the most ingenious devices to avoid accepting Negro, Jewish, or Oriental students on the basis of equality with whites. 1 Racial Policies and Practices of Major Protestant Denominations, by Frank Loescher (manuscript). THEOLOGICAL SEMINARIES FREQUENTLY PRACTICE SEGREGATION While there are notable exceptions, theological seminaries and training schools for Christian workers are all too frequently on a segregated basis. This has not been made necessary by specialization but results from the pressure of the general segregation pattern upon the church by the community. In view of this, it is not strange that large numbers of our white Protestant ministers are confused and uncertain as to the Christian interpretation of race relations in their local churches and in their communities. On the other hand, ministers in colored churches frequently doubt the sincerity of their white brethren. Christian fellowship among Protestant ministers in this country is on the whole strained and unsatisfactory. It will continue to be so as long as we so largely segregate racial groups in ministerial training. Association in their training would be a vital part of the education of Protestant ministers. They would learn some things from this experience which cannot be taught by books. WHAT MUST THE CHURCH DO? Christians in America, more than ever before, honestly desire that quality of Christian fellowship which strengthens brethren of one racial group through the mutual helpfulness of brethren of all racial groups. Efforts directed toward such mutual helpfulness are frequently confused and ineffectual because of the segregation pattern which defeats good will. Men of God will find themselves frustrated and defeated when they attempt to live out their Christian impulses within a racially segregated society. THE CHURCH MUST CHOOSE Either the church will accept the pattern of segregation in race relations as necessary, if not desirable, and continue to work within this pattern for the amelioration of racial tensions or it will renounce the pattern of segregation as unnecessary and undesirable. The Federal Council of the Churches of Christ in America hereby renounces the pattern of segregation in race relations as unnecessary and undesirable and a violation of the Gospel of love and human brotherhood. Having taken this action, the Federal council requests its constitute communions to do likewise. As proof of their sincerity in this renunciation they will work for a nonsegregated church and a nonsegregated society. The church when true to its higher destiny, has always understood that its gospel of good news has a twofold function, namely: To create new men with new motives. To create a new society wherein such men will find a friendly environment within which to live their Christian convictions. The churches of America, while earnestly striving to nurture and develop individuals of racial good will, have at the same time neglected to deal adequately with the fundamental pattern of segregation in our society which thwarts efforts of men of good will. This must be corrected. Churches should continue to emphasize the first function; however, they must launch a comprehensive program of action in fulfillment of the second function. This is imperative now. THE CHURCH MUST ELIMINATE SEGREGATION FROM ITS OWN LIFE In order that the church may remove the validity of the charge which the world makes when it says, "Physician, heal thyself," we urge our constituent communions to correct their own practice of segregation. With this end in view, it is recommended that each communion take steps to ascertain the facts concerning the practice of racial segregation within its own life and work, and formulate a plan of action in the following areas: MEMBERSHIP Are all children of God welcomed into the membership of the communion's parish churches or are there some who are excluded by the color with which God has endowed them? What actions are necessary to correct this practice? We urge this practice upon the churches of all racial and nationality groups. FELLOWSHIP Does recial segregation create a chasm which places profound limitations upon Christian fellowship within the life of a given geographical community? If so, what can be done to remove these limitations? WORSHIP What is the extent of racial segregation in the services of worship provided by our communion? Are worship opportunities available to racially mixed groups with sufficient frequency to make such worship a normal expression of our common worship to God without racial self-consciousness and embarrasssment? SERVICE What is the extent of racial segregation in the administrative practices provided in schools, colleges, seminaries, hospitals, camps, young people's conferences and similar church-related institutions under the control of our communion? What are the steps that should now be authorized and carried out by the responsible boards of the communion to overcome these defects? EMPLOYMENT Do the local churches, State and area judicatories, national boards, and general ecclesiastical offices provide opportunities for the employment of persons at all levels drawn from racial minority groups? If so, is the proportion of such interracial employment fair? If not, what legislative actions and administrative procedures should be proposed within each communion to bring employment practices within its entire life into conformity with the Christian goal of a nonsegregated society? The church, having chosen to renounce the segregation pattern as a violation of its gospel of love, and having outlined steps by which the practice of segregation may be corrected within its own life, must next direct her attention to the community within which the Christian church functions. THE CHURCH SHOULD INITIATE THE CLINICAL APPROACH AS ONE METHOD OF In order that the community may sense the transforming power of organized religion in relieving community tensions arising from the segregation pattern locally, we urge upon churches and church councils the value of race relations clinics to affect the daily lives of people where they live and work. Such clinics seek to discover factually what are the actual tension points in interracial living and, in the light of such facts, what constructive steps may be taken to alleviate these tensions. The churches, through ministerial associations and councils of churches, take the initiative in enlisting the cooperation of the leaders of social, labor, business, and civic agencies of the community. The factfinding process and the diagnosis based thereon deal with such questions as discrimination in employment, housing, education, health, and leisure-time activities. It further analyzes the communities' resources, including the churches, to ascertain where they integrate and serve Negroes and other minority racial groups as well as where they fail. By this means they seek to develop methods of factual analysis and through democratic agreement formulate a community-wide plan of action to change the policies and practices that have created tensions and segregation patterns. We have outlined what we believe to be certain glaring defects in the ideals and purposes of our Protestant churches in the matter of race relations, calling special attention to the un-Christian character and unfortunate results of the segregation pattern. We are not unmindful of the heroic services done by the churches through their schools, colleges, and other institutions in improving the condition of Negro and other minority groups, but we believe that these efforts will not accomplish their full results unless the Christian church again accepts as a definite goal the practice of the early Christians in accepting all racial groups into the same religious society on the basis of equality. Senator ELLENDER. Doctor, you had no particular bill before you during any of these discussions, did you? Dr. BOYD. In 1944 Dr. Samuel M. Cavert, general secretary of the Federal Council of the Churches of Christ, appeared before the House Committee on Labor of the Seventy-eighth Congress in testimony on the bill to prohibit discrimination in employment. That is part of the records of the Congress. Senator DONNELL. Of course, Doctor, the proponents of this bill assert there is very material difference between this bill and S. 101, which was the one in the Seventy-ninth Congress, and when, I think, we have heard whatever you base your judgment on that your organization has expressed itself in favor of principles which you think are identical with those in S. 984, then our committee will be in a position to exercise its independent judgment as to whether or not we concur with your view that your organization has expressed itself in favor of the principles of S. 984. Dr. BOYD. May I make two statements with regard to that, Mr. Chairman No. 1. Prior to preparing this statement, and anticipating that we might be asked or be granted the privilege of appearing before your committee, I, as secretary of this department of the Federal Council, and Dr. J. Oscar Lee, who is secretary of our race-relations department, who happens to be in the room, sent a telegram to all of our constituency, asking for their latest pronouncement on the whole business of racial discrimination, and so forth, and were they in favor of this. So the statements I have made in here are fresh from our denominations. Senator DONNELL. You mean you set forth the statements that have come back to you as a result of this? Dr. BOYD. I have them in here; yes. Senator DONNELL. You speak of sending it to your constituency. To how many? Dr. BOYD. It did not go to all of the 25. Senator DONNELL. How many did it go to? Dr. BOYD. It went to 15. Senator DONNELL. Well, did those denominations in turn hold meetings of any of their executive committees or of their entire organization after receiving your message? Dr. BOYD. That I could not answer, sir. Senator DONNELL. When did you send your message? Dr. BOYD. On May 20. Senator DONNELL. You don't think it is likely, do you, that they have held any general meetings, I mean to say, as distinguished from executive committee meetings? Dr. BOYD. Two of the denominations have recently had their meetings. I am thinking of the Presbyterian Church which met in Grand Rapids, I think, a week or so ago. I have here their social-action statement which was adopted by the general assembly. They did not mention this bill particularly, but they have got a clause in there with regard to this discrimination because of race, and so forth. The Northern Baptist Convention has only recently met in Atlantic City, and they are on record, sir. Senator DONNELL. Did the other Baptist organizations which met in St. Louis just a few weeks ago pass on this subject? Dr. BOYD. I do not know, sir. The Southern Baptist Convention are not members of the Federal Council of the Churches of Christ in America. Therefore, I am not competent to answer for them. Senator DONNELL. Very well, proceed. Senator ELLENDER. Doctor, in that connection, when you say that your council is composed of 25 denominations, do you mean 25 different churches or just what percentage of adherents to each denomination are members of the council? Dr. BOYD. We estimate, sir, between 27,000,000 and 28,000,000 Protestants are members of the churches which go to compose the Federal council. Senator ELLENDER. Out of a total of how many in the country? That number refers only to those in the United States? Dr. BOYD. Oh, yes. This is on a national level. Out of a total of— gracious; I don't know whether there is anyone in the room. I don't remember those figures. I mean it is not my particular field. Senator DONNELL. Do you mind telling us what those 25 church denominations are? If it isn't convenient for you to give it to us at this moment, you can send it to us. Dr. BOYD. I will be glad to send it to you. I should be able to call the roll, but I wouldn't like to trust my memory. However, I will be glad to furnish you with that, sir. (Subsequently Dr. Boyd submitted the following roster:) The churches which are today related to the council are as follows: Senator ELLENDER. Do you know what proportion of the southern churches adhere to this principle that was adopted by this council? Dr. BOYD. The only southern denomination that is a member, if you confine it entirely to the seven Southern States, of the Federal Council is the Presbyterian Church in the United States, commonly called the Presbyterian Church. There is my own communion which has many churches in the South, many dioceses, as we call them, in every one of the Southern States. Some of the others are member churches of the Federal Council of Churches in the South, but the only ones that would be denominated by your geographical classification would be your southern churches. Senator IVES. Is there a branch of the Presbyterian Church in the country that isn't part of this set-up that is endorsing this? Dr. BOYD. Not that I know of, sir. Senator IVES. The Presbyterians themselves are overwhelmingly on record, then. Dr. BOYD. I might not make as sweeping a statement as that. Senator IVES. Senator Ellender and I are Presbyterians [laughter]. |