Debunking The Myths About Reparations

Think about racism as a systemic sin

Michael Woolf and Michael C.R. Neighbors, two pastors from the Illinois city of Evanston, are leading their congregations because they believe Evanston is prepared to talk about and carry out  reparations. The entire community has been working on issues of race and justice for years.

What I find appealing about their efforts is how these two pastors from Evanston use the bible to promote positive change and inclusiveness, and a just society, as opposed to condemnation and exclusion. Their efforts also take on the systemic racism that permeates our country. Click on this link to read the entire article in Sojourners.

How two pastors in Illinois have been addressing their churches’ concerns about reparations.


"When Jesus stands up to preach his first sermon in Luke 4:16-20, he asserts that he has come to liberate the oppressed; we believe reparations aid in the spiritual and economic liberation described in that sermon."

Are reparations actually in the Bible? Yes!

"When the Hebrews are liberated from their bondage under Pharoah, they receive gold and silver from their former oppressors as reparation (Exodus 12:35b-36). Likewise, later in the biblical narrative, Jerusalem receives reparations when the people return after exile: King Darius uses the royal treasury to fulfill the reparations even though he was not the king who forced them to abandon their homeland (Ezra 6:1-12). It was not King Darius’ personal wrongdoing that caused him to offer reparations. Rather, it was his recognition that his nation had committed a sin against the people of Israel. Repeatedly in scripture, reparations establish equality and enable new futures (Deuteronomy 15:12-15; Ezekiel 33:15; Proverbs 6:30-31; Luke 19:1-9)."

Aren't reparations the opposite of grace?

"While forgiveness and grace are God’s prerogative, such gifts do not free us from taking responsibility to restore broken relationships and systems (James 2:17; Matthew 5:23-24). To argue otherwise is to advocate for a cheap grace, which Dietrich Bonhoeffer noted is not grace at all. True grace is costly. Perhaps the best example of costly grace is found in the story of Zacchaeus who is so overwhelmed by the grace of God that he is compelled to make restitution with those he cheated (Luke 19:1-9)."

Their churches have played a part, as they've joined together in studying James Cones’ The Cross and the Lynching Tree, creating social programs, and leading community conversations about reparations. They are committed to continuing that work of repair through preaching and teaching in our churches, and developing long overdue initiatives that will promote equity among our people so that our children and grandchildren will see and live in a better world.

I find their use and interpretation of the Bible positive and life affirming. It is preferable to those who use the scriptures to condemn, discriminate, justify greed, slavery, and genocide and use the Bible to exclude people based on race and gender identity.