reconciliation, though in theory a positive step toward progress, is not without significant challenges. there is a protracted history of distrust among those who are different “When in the Christian community, we call for unity through reconciliation. Reconciliation; however, may be difficult to achieve. It requires a willingness to trust It requires ‘other.’ relying upon the good will of (p. 11). The author continued by outlying points others” toward reconciliation that have in the past gone unaddressed, suggesting some integral questions that can provide a framework toward healing. First, many [White] Christians are challenged by accepting that they have privilege; generally resisting associating with any sense of guilt for identifying with members of the privileged group. Second, there is a great deal of unawareness of and social dynamics of (p. 11) that lead “issues prejudice” White Christians to blame people of color for the challenges of racial inequality. This supports Emerson and (2000) previous findings. Third, while in theory racial Smith’s reconciliation is seen as a positive effort, there is little incentive to confront and/or change structures that support ongoing inequity by White evangelicals and as a result, many efforts that are made appear to be superficial responses. As Emerson and Smith, (2000) suggested, individual changes verses uncomfortable systematic changes. a “When pathway to equity and social justice within the Christian community goes beyond temporary accommodation strategies, and when people are empowered to go beyond or toward meaningful inclusiveness, the benefits of reconciliation ‘tolerance’ ‘tokenism’ will seem more realistic and the journey toward reconciliation worthwhile” (Harden, 2010, p. 14). (2010) critique of the challenges of reconciliation provides some Harden’s observations that are more palatable than a critical assessment of challenges to racial
reconciliation, though in theory a positive step toward progress, is not without significant challenges. “When there is a protracted history of distrust among those who are different in the Christian community, we call for unity through reconciliation. Reconciliation; however, may be difficult to achieve. It requires a willingness to trust ‘other.’ It requires relying upon the good will of others” (p. 11). The author continued by outlying points toward reconciliation that have in the past gone unaddressed, suggesting some integral questions that can provide a framework toward healing. First, many [White] Christians are challenged by accepting that they have privilege; generally resisting associating with any sense of guilt for identifying with members of the privileged group. Second, there is a great deal of unawareness of “issues and social dynamics of prejudice” (p. 11) that lead White Christians to blame people of color for the challenges of racial inequality. This supports Emerson and Smith’s (2000) previous findings. Third, while in theory racial reconciliation is seen as a positive effort, there is little incentive to confront and/or change structures that support ongoing inequity by White evangelicals and as a result, many efforts that are made appear to be superficial responses. As Emerson and Smith, (2000) suggested, individual changes verses uncomfortable systematic changes. “When a pathway to equity and social justice within the Christian community goes beyond temporary accommodation strategies, and when people are empowered to go beyond ‘tolerance’ or ‘tokenism’ toward meaningful inclusiveness, the benefits of reconciliation will seem more realistic and the journey toward reconciliation worthwhile” (Harden, 2010, p. 14). Harden’s (2010) critique of the challenges of reconciliation provides some observations that are more palatable than a critical assessment of challenges to racial
Pollom_Dissertation_Final.docx