‘The Color of Christ: The Son of God and the Saga of Race in America’

KAREN JUANITA CARRILLO | 1/4/2018, 6:22 p.m.
In their 2012 book, “The Color of Christ: The Son of God and the Saga of Race in America,” Edward ...

In their 2012 book, “The Color of Christ: The Son of God and the Saga of Race in America,” Edward J. Blum and Paul Harvey look at how the imagery of Jesus Christ as a person of European descent—i.e., a white person—has affected the way Blacks, Native-Americans, whites and other ethnic groups in the U.S. interpret what is sacred.

For many of us, even to this day, the image of a white Christ predetermines how we think of God, what is sacred and who on Earth has the authority to interpret all that is right and what is wrong in the world.

The book’s authors note that even though the Bible interpreted Jesus as the “light of the world,” the first European colonists to arrive in North America did not understand that to mean the Christ of the Bible was white.

“Light was not white,” the authors wrote. “For colonial Americans, purity was not about color. It was about essence. Jesus as light connoted power, goodness and love. He was literally and figuratively, the light of the world. The color white, moreover, was not an unambiguous emblem of purity. As a color in dreams, white was considered an evil omen. The Universal Dream-Dictionary of 1795 claimed that in dreams, white or pale skin connoted ‘a sign of trouble, poverty and death.’ It was a ‘black face’ that meant ‘long life.’”

European colonists spread the idea of Jesus as a spirit of light in the world to Africans and Native-Americans. The conundrum of the fact that a white Christ cared for and died for the sins of Black and Native-American people—and yet still allowed for these people to be held in bondage by whites—was difficult to rationalize and often left Christian followers of color wondering how it all worked out.

One person who found it hard to reconcile the deceit of white colonizers with the peace and sanctity that a white Jesus was supposed to offer was Samson Occom, a native Mohegan who had found the promise of Christianity so compelling that he had taught himself to read and write in English so that he could read the Bible himself. Occom’s faith made him such a zealous convert that he became the face of a large fundraising effort. He was sent on missions to England, where he would raise money for the construction of what was supposed to become an “Indian Charity School.” Occom was later shocked to find out that the monies he had raised for what was supposed to be an Indian school would instead be spent on a school for white youth; the funds helped to create Dartmouth College in New Hampshire.

“Occum crafted a morality of naming religious hypocrisy in the form of racial mistreatment,” the authors wrote. “He concluded that the spiritual thoughts and physical actions of whites proved their debasement, not that of people of color: ‘When I come to consider and see the conduct of the most learned, polite and rich nations of the world, I find them to be the most tyrannical, cruel and inhuman oppressors off their fellow creatures in the world … they are the nations that enslave the poor Negroes in such barbarous manner, as out do the savage Indians in North America, and these are called Christian nations.’”