Can the Church Change: Karen Georgia Thompson

Karen Georgia Thompson

The Rev. Dr. Karen Georgia Thompson now serves as General Minister and President of the United Church of Christ. At the time of the summit, she served as Associate General Minister, Wider Church Ministries and Operations Co-Executive for Global Ministries (UCC/DOC). Born in Kingston, Jamaica, her poetry and writings reflect her Jamaican heritage and culture as well as the traditions and lore of her Ancestors.

To the core question, “Can the church change?” Karen Georgia responded back with her own question, “Change from what to what?” (I love this question/answer!)

Karen Georgia shared her witness on what colonization has done to the global church, and its remnant biases in the mainline churches in the United States. While colonization has undeniably had its impact on the whole of the church worldwide, it has put “a particular whiteness” on the American Christianity. The “missional imperative” to share (and enforce a particular Jingoist understanding of) the Gospel continues to promote the danger of a single White/Western Christian narrative. The challenge for change is to acknowledge this truth, and to move beyond it. The challenge, as Karen Georgia stated it: to let go of the power entrenched in the institution. And that starts with learning who we are in the first place as followers of Christ’s Way.

Can the Church Change: A matter of Identity

To the heart of the matter, I love her bold statement:

“Christianity is not an identity… In our Northern [Western] context and in a lot of places, Christianity is held as a primary identity and we see that on display in a variety of ways that are dysfunctional.”

I find truth in her words. Affirming one’s Christian faith is an active decision, guided by witness and discernment. It is not an inheritance or an identity.

Now, I’m betting folks will take exception to her statement, because it messes with the historic ideology of Christendom. It challenges the notion that, because we claim the label of Christian, we are all on the same team. We all have common beliefs and goals.

Leaning on the wisdom of Erick Erickson: our identity is who we are beyond our choices. Its formation is “the gradual acquisition of a sense of continuity, worth, and integration.” Erickson believed identity formation is an essential process in personality development. However, identity originates from traits or attributes that individuals may have little or no control over, such our biology, family background or ethnicity.

It is true that in Northern/Western culture, personal and secular identity are deeply influenced by the presence of Christianity. But equally present in our American context is influence by adopted/interpreted classical Green and Roman cultures and incorporation of elements from every culture present. We can’t not see it, unless we hide our eyes from it’s truth: The United States is not homogenous. Nor is it or has it ever been, a “Christian” nation. This too is a mis-“identification.” From indigenous ancestors to the myriad of immigrant origins, the parts of us that make up our identities run deeper than an adopted faith tradition.

That old adage reminds us: “Faith is caught more than it is taught.” Taking on the ideals and standards (not the identity) of following in Christ’s Way is a choice. And in following our faith, interpreting those ideals and standards in the face of life’s costs and joys becomes our daily task.

Can the Church Change? From What to What?

Back to the question: Change from what to what? How about from an institution to a deepened witness? How about from a “club organization” to a truer sense of self (and identity)? Karen Georgia had this to say:

I believe that in order for us to deepen our Christianity, to deepen our witness, it calls for us to know ourselves. The way that we know God is to first knowing oursleves.

In order for the church to change we take on the challenge is to make space for each person to know themselves more fully (and their story as valid) as we embrace Christian faith as a changing, growing, radically including way to live. We must choose not to impose a false concept on their identity, but rather open ourselves up to hear their lived story–how their faith has been challenged, changed, and rarified.