Moral maps at the 10 year anniversary of the rights of indigenous (dominated) peoples, embedded racism, slavery, domination and fossil fuel systems continue

September 14, 2017

The South Doesn’t Own Slavery (It’s the whole country and systems of stealing, slavery and domination)  

The violent furor that erupted this summer over the removal of Confederate monuments in several cities was a stark reminder that Americans remain trapped in the residue of slavery and racial violence. In confronting this difficult truth, our attention is naturally drawn to the South. And rightfully so: The South was the hotbed of race-based labor and sexual exploitation before and after the Civil War, and the caldron of a white supremacist ideology that sought to draw an inviolable line between whiteness and blackness, purity and contagion, precious lives and throwaway lives. As the author of three histories on slavery and race in the South, I agree that removing Confederate iconography from cities like New Orleans, Baltimore and Charlottesville, Va., is necessary and urgent.

However, in our national discourse on slavery’s legacy and racism’s persistent grip, we have overlooked a crucial fact: Our history of human bondage and white supremacy is not restricted to the South.

By turning the South into an island of historical injustice separate from the rest of the United States, we misunderstand the longstanding nationwide collusion that has produced white supremacist organizers in Fargo, N.D., and a president from New York City who thinks further research is needed to determine the aims of the Ku Klux Klan. Historians of the United States are continually unearthing an ugly truth: American slavery had no bounds. It penetrated every corner of this country, materially, economically and ideologically, and the unjust campaign to preserve it is embedded in our built environments, North and South, East and West. Detroit is a surprising case in point.

Detroit’s legacy is one of a “free” city, a final stop on the Underground Railroad before Canada, known by the code word “Midnight.” Yet its early history is mired in a slave past. Near the start of the Revolutionary War, William and Alexander Macomb, Scots-Irish traders from New York, illegally purchased Grosse Isle from the Potawatomi people. William Macomb was the largest slaveholder in Detroit in the late 1700s. He owned at least 26 black men, women and children. He kept slaves on his Detroit River islands, which included Belle Isle (the current city park) and Grosse Isle, and right in the heart of the city, not far from where the International Underground Railroad Memorial now rises above the river view. When Macomb died, his wife, Sarah, and their sons inherited the family fortune, later becoming — along with other Detroit slaveholding families — among the first trustees of the University of Michigan.

The Macomb surname and those of numerous Detroit slave sellers, slaveholders and indigenous-land thieves cover the region’s map. Men who committed crimes against humanity in their fur trade shops and private homes, on their farms, islands and Great Lakes trading vessels, are memorialized throughout the metropolis, on street signs, school buildings, town halls and county seats. The Detroit journalist Bill McGraw began a catalog of these names in his 2012 article “Slavery Is Detroit’s Big, Bad Secret” — Macomb, Campau, Beaubien, McDougall, Abbott, Brush, Cass, Hamtramck, Gouin, Meldrum, Dequindre, Beaufait, Groesbeck, Livernois, Rivard. And that’s just a start.

Belle Isle, for instance, was named for Isabelle Cass, a daughter of Lewis Cass, a Detroit politician and governor of Michigan in the early 1800s. Lewis Cass, a supporter of slavery, negotiated the sale of a woman he had enslaved named Sally to a member of the Macomb family in 1818, according to his biographer, Willard Carl Klunder. The Cass family name is attached to a county in Michigan as well as one of Detroit’s best public schools, Cass Tech. Detroiters and visitors alike speak and elevate the names of these slaveholders whenever they trace their fingers across a map or walk the streets in search of the nearest Starbucks.

Detroit is just one example of the hidden historical maps that silently shape our sense of place and community. Place names, submerged below our immediate awareness, may make us feel that slavery and racial oppression have faded into the backdrops of cities, and our history. Yet they do their cultural and political work.

The embedded racism of our streetscapes and landscapes is made perhaps more dangerous because we cannot see it upon a first glance. In Detroit and across the country, slaveholder names plastered about commemorate a social order in which elite white people exerted inexorable power over black and indigenous bodies and lives. Places named after slaveholders who sold people, raped people, chained people, beat people and orchestrated sexual pairings to further their financial ends slip off our tongues without pause or forethought. Yet these memory maps make up what the University of Michigan historian Matthew Countryman has called “moral maps” of the places that we inhabit together.

It is our duty to confront our ugly history in whole cloth. Confederate monuments in the South, in all of their artistic barbarity and weighty symbolism, are but one kind of commemoration of slavery and white power among many that shape our everyday environments, influence our collective identities and silently signal what our national culture validates. While the past does not change, our interpretations of it as we gain new evidence and insight can and should. Collectively determining what we valorize in the public square is the responsibility of the people who live in these stained places now. We can and must recover them.

 By Steven Newcomb, The United Nation Declaration on the Rights of Indigenous Peoples: Ten Years After 12 Sept 2017

On September 13, 2007, the United Nations General Assembly adopted the U.N. Declaration on the Rights of Indigenous Peoples. Now, ten years later, it is time to reflect on whether that U.N. document provides a means of reforming or altogether ending the system of domination that the United States and other state governments use against Indigenous nations and peoples.

The United States government, for example, holds Indigenous nations and peoples under a U.S.-contrived system of domination based on the ideas found in a number of documents issued by fifteenth century popes, and royal charters issued by various monarchs from Western Christendom. Those ideas of oppression have been woven into U.S. Supreme Court rulings. Unfortunately, the U.N. Declaration provides no means of solving this problem.Within the context of the United Nations, the term “Indigenous” is defined in part as, “communities, peoples and nations” which have “a historical continuity with pre-invasion and pre-colonial societies.” The words “invasion” and “colonial” are, of course, both terms of domination. The working definition further says that Indigenous nations and peoples “consider themselves distinct from other sectors of the societies now prevailing.” The word prevailing is defined as “predominant,” meaning variously, “ascendant” and “dominating.” The U.N. definition further says that Indigenous peoples “form at present non-dominant sectors of society,” and the opposite of “non-dominant” is dominant or dominating.

What’s being celebrated this year, on September 13, 2017, is the adoption of a document that is more accurately called “The United Nations Declaration on the Rights of Dominated Peoples.” It’s a document predicated on the idea that certain “communities, peoples and nations” in the world have been subjected to the predicament of being forced to live in and under a state of domination because “peoples of different cultures or ethnic origins arrived” to their territory, the “new arrivals later becoming dominant [dominating] through conquest, settlement, or other means,” according to a U.N. Human Rights fact sheet. The United Nations is an organization that was formed by oppressive state governments. Each state is a framework and system of domination.

As the German sociologist Max Weber put the matter one century ago, in his 1918 essay “Politics As A Vocation,” “force is a means specific to the state.” He further says that “a state is a human community that (successfully) claims the monopoly of the legitimate use of physical force within a given territory.”“Like the political institutions historically preceding it,” writes Weber, “the state is a relation of men dominating men…” “If the state is to exist,” he continues,” “the dominated must obey the authority claimed by the powers that be.” “When and why do men obey? Upon what inner justification and upon what external means does this domination rest?” he asks.

The state operates on the basis of what Weber terms “legitimations of domination.” Unfortunately, the UN Declaration on the Rights of Indigenous (Dominated) Peoples provides no means of addressing these issues. It contains no language that will result in “non-dominant” Indigenous nations and peoples achieving liberation from any given “state” system of domination. Article 46, for example, says: “Nothing in this Declaration may be interpreted as implying for any State, people, group or person any right to engage in any activity or to perform any act contrary to the Charter of the United Nations.” Nor, says Article 46, may the U.N. Declaration on the Rights of Indigenous Peoples be “construed as authorizing or encouraging any action which would dismember or impair, totally or in part, the territorial integrity of political unity of any sovereign and independent states.” In other words, the U.N. Declaration on the Rights of Indigenous Peoples provides no basis for, and no means of challenging the Domination Framework of “the State,” which is skillfully disguised by such terms as, “territorial integrity,” “political unity,” “sovereign,” and “independent states.”

A two-day event on the UN Declaration on the Rights of Indigenous Peoples will be held in Boulder, Colorado on September 13-14, at the University of Colorado School of Law. The event is being co-sponsored by Colorado Law and the Secretariat of the U.N. Permanent Forum on Indigenous Issues. It will be interesting to see whether the organizers are going to do their level best to ignore the way in which the Domination System of States treats Indigenous nations and peoples. That, in my view, would be a huge mistake. The application of the domination code to nations and peoples termed “indigenous” needs to be explicitly addressed, along with the fact that the U.N. Declaration on the Rights of Indigenous Peoples is designed to not fundamentally question and challenge the global system of domination and its destructive and traumatic impacts on Original Nations and Peoples.

Steven Newcomb (Shawnee, Lenape) is co-founder and co-director of the Indigenous Law Institute, and author of Pagans in the Promised Land: Decoding the Doctrine of Christian Discovery  (Fulcrum, 2008). He is a producer of the documentary movie, The Doctrine of Discovery: Unmasking the Domination Code, directed and produced by Sheldon Wolfchild (Dakota), with narration by Buffy Sainte-Marie (Cree).



In 1934, Christian pastors, theologians, and faith leaders crafted the Theological Declaration of Barmen in response to calls for German nationalism. The anti-Semitism and racial hatred present then was met by a strong rebuke by the German Evangelical Church gathered in Barmen. Not unlike the era of Nazism in Germany, the recent hesitation by the president of the United States in unequivocally condemning the clear exhibition of fascism and white nationalist sympathies in Charlottesville, as well as other long held manifestations of white supremacy such as white privilege and white normalcy, calls for a response from the Christian community.

When the city council of Charlottesville, Virginia, decided to remove the Robert E. Lee memorial, a scourge of white supremacy, terrorism, and nationalism ignited that resulted in the violent death of Heather Heyer. 33 other people were beaten and injured. White nationalism and white supremacy are neither new nor rare in our time. Violent attempts to declare white male supremacy on U.S. soil date to before African captivity and the Pequot Massacre. While the abolitionist movement declared the right of all humanity to be free, since The Civil War there have been few occasions more significant to counter the religious and social mindsets that laid the foundations of white supremacy and to proclaim the right of all humanity to receive equal protection and provision of the law.

Thus, this declaration was inspired by the events in Charlottesville, but it was equally inspired by the events of Tulsa, OK — and Wounded Knee, and Manzanar, and Birmingham, and Delano, and Laramie, and Ferguson, and Oak Creek, and Standing Rock. Our task here is twofold — to acknowledge and repent of the church’s complicity in perpetuating white male supremacy in all of its forms and to hear and to heed the call to return to the truth of scripture, fully revealed in the person of Jesus.

In the spirit of the Declaration of Barmen, as people of Christian faith today, please “Test the spirits to see if they are of God” and “If you find that we are speaking contrary to Scripture, then do not listen to us! But if you find that we are taking our stand upon Scripture, then let no fear or temptation keep you from treading with us the path of faith and obedience.

Since ancient times, Christianity has lived in the intersection of conquest and religion. It was counterculture religion that set them on the right path. The church has always stumbled toward the promise of scripture. At times it has done well. Other times it has suffered under the weight of white nationalism. Our greatest hope is that as we aspire to grow into these scriptures, we will reject the hatred and violence prevalent in this hour and work toward the renewal of the church and society.

Theological Declaration on Christian Faith and White Supremacy

As a diverse group of theologians, activists, and ministers of our respective parishes, congregations, networks, churches, faith communities and educational institutions, we here declare that we are bound together by the confession that Jesus Christ is the Lord of the Church.

We publicly declare that what we hold in common in this confession is threatened by the festering infection of Eurocentric white nationalism and white supremacy. Fueled by flawed interpretations of Old Testament purity laws and conquest, churches and denominations in the United States have been deeply shaped by and at times created to sustain European purity and colonization of land, people, and culture. The colonizing spirit declares the self to be uniquely fully human — to have the exclusive right to rule the world. Its strategy is the creation of racial and gender-based human hierarchy — forsaking God for the idols of domination and control. Eurocentric Christian churches have often been the prime creators, carriers, sustainers, and protectors of this malevolent force, which manifests overtly in acts of racial and gender-based violence and covertly in systems, structures, principalities and powers, both beyond and within the walls of the Church.

We acknowledge and lament that white churches’ complicity with the spirit of colonization and conscious or unconscious belief in white supremacy has hindered the work and witness of Jesus Christ within the Christian church as a whole. In response to colonized theology and church structures, systems, and cultures that reinforce white supremacy, life-giving communities of worship have emerged from this malevolent use of Christianity by white churches. African Americans, Native Americans, Latinx communities, Asian American, Native Hawai’ian, Pacific Islander, and Christian Palestinian communities all articulate a theology that broke that culture and sought new ways to subvert the colonized gospel and found life and hope in communion with the colonized, yet liberating, Jesus.

We also acknowledge that in this moment there are many congregations that model the breadth of humanity through the intersection of many cultures and religious traditions. The persons who enter these spaces seek a way forward from colonized faith, sharing stories of their own journey in the Way of Jesus, committed to listening, learning, and working together, giving us hope for true collaboration and renewing a vision for Beloved Community.

We acknowledge and lament that white churches’ complicity with the spirit of colonization and conscious or unconscious belief in white supremacy has been weaponized against Jewish people, often with the explicit approval of institutions and churches claiming to follow Jesus and empowered by the rhetoric of significant figures in the history of the Christian church. We condemn these teachings and any and all acts, speech, and ideologies of anti-Semitism.

We acknowledge and lament that white churches’ complicity with the spirit of colonization and conscious or unconscious belief in white supremacy has been often weaponized against Muslims. We reject and condemn the Islamophobia rampant in our nation and in many of our churches at this moment. We affirm the necessity of cooperation and collaboration between and among Abrahamic and other faiths and commit to protect and preserve the rights of our friends and colleagues.

In our efforts to confront and repent of white supremacy and colonization, we also acknowledge the need for a reimagined identity for those deemed “white” by the state. We recognize that the construct of whiteness was the cornerstone of the myth of human hierarchy. The codification of that hierarchy into American law and policy secured and entrenched the colonization of people groups around the world. In our efforts to confront the unjust tactics of colonization, we reject the construct of whiteness while affirming the full humanity and inherent dignity of people of European descent.

We acknowledge that it would be dishonest to speak prophetically to the white church while withholding God’s healing corrective from many churches of color. The spirit of colonization has found its way into some Black, Latinx, Native American, and Asian churches, as well. Having soaked in the colonizing spirit for hundreds of years and internalized it into our very being, we have learned to mimic the structures of white supremacy in order to attain success within a white supremacist system. Complicity with empire even led some of us to build megachurches and fall prey to the twisted theologies such as the prosperity gospel. While the scriptures do paint pictures of shalom abundance, God’s abundance never exists in the context of hyper-individualized meritocracy. Rather, it rises from the commons cultivated by cultures and systems of generosity, reciprocity, and profound integrity. The individualistic pursuit of prosperity distorts the good news of the Gospel itself.

Many churches in the U.S. have consistently failed to denounce the colonizing impulse within U.S. statecraft and its tactics of racialized oppression, exploitation, violence, and exclusion. Here we confess that to live into the fullness of the liberating message of Jesus Christ, the parts of the church that have exercised domination and exploitation must repent of complicity with this colonizing project. As Rev. Dr. Martin Luther King, Jr., prophetically named in his “Letter from Birmingham Jail,” in the face of white supremacy and white nationalism revealing its presence in our own communities and its entrenched position in the highest offices in our land, we unequivocally proclaim that we will no longer be “more devoted to ‘order’ than to justice.” In today’s racialized America, to do nothing is to be complicit with evil. A church committed to anything less than the full and just protection of the image of God in everyone equally, fails to be the church of Jesus Christ.

As members of the church, we are called to speak with a unified prophetic voice in the face of colonizing empire. Our primary allegiance must be to the paz, shalom, or Kingdom/kin-dom of God, not to the ways and rulers of this world. Many of us must repent of our adoption of the logics of domination through silent, compliant, and capitulating failure to uniformly condemn all forms of human hierarchy. These logics perpetuate interpersonal and systemic violence in society and lay foundations for such violence to fester and infiltrate in our own congregations. It is past time to join the chorus of many inside and outside of the church crying out in the face of racial hatred, xenophobia, anti-Semitism and Islamophobia, homophobia, misogyny, and any form of human hierarchy — conscious or unconscious — that diminishes the inherent dignity of those whom God created. We can no longer be silent. We cannot and will not retreat. We believe the good news of Jesus Christ is freedom to those held captive by bigotry, hatred and fear — liberating oppressed and oppressor alike.

In view of the errors of those claiming to follow Jesus’ teachings, but who nevertheless tarnish the gospel by affirming the logics and actions of colonization and domination through racialized supremacy, fear, and hatred, we confess these abiding theological truths:

  1. Jesus “is the head of the body, the church,” in whom “all the fullness of God was pleased to dwell.” (Colossians 1:18-19)Our faith is rooted in the incarnation, life, death, and resurrection of Jesus Christ, and his teachings claim authority in life and in death.We reject as false doctrine any other claim on our lives — whether contrived of state or reason — that violates Jesus’ ethic of the equal and inestimable dignity of all people, each created in the very image of God and, as such, equally created with the divine call and capacity to sustain, protect, and serve the world.
  2. “For ‘In God we live and move and have our being’; as even some of your own poets have said, ‘For we too are his offspring.’” (Acts 17:28)Our identity as the beloved of God belongs equally to one as to all — to deny or privilege the uniqueness of any person is to malign the image of God in the whole.We reject as false doctrine any hierarchy of human being that declares in word or deed the supremacy of any person or people group over and against other people or people groups. In this current context, we renounce white nationalism, white separatism, white supremacy, neo-Nazism, and any and all other movements that abide by the logics of domination and colonization.
  3. “But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love.” (Ephesians 4:15-16)Our responsibility is to encourage and strengthen one another in love to the full work and witness of Jesus who loved, esteemed, healed, and served all. This is what it means to be the global church in God’s world.We reject the false doctrine that the work of Jesus is malleable to the political constructs of dominance and colonization; and therefore we actively, meaningfully, and tangibly resist any and all governing policies that fail to serve the basic needs, protect the inherent dignity, and cultivate the capacity of all to sustain, protect, and serve the world.
  4. “You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant.” (Matthew 20: 25-26)Our human call is always to sustain, protect, and serve — not to dominate. To seek power and glory is contrary to the call of the shalom/Kingdom/kin-dom of God. If we have moved about this world oblivious to or ignoring the pain of those subjugated under narratives of domination from which we have benefited, we repent of our sin and complicity. We confess that we have demonstrated allegiance to the colonizing systems of this world, rather than to the ways of Jesus. We acknowledge those who have suffered under oppression and exploitation, however subtle or overt, and continue to be wounded by the wrongful use of power in governance as a result of our sins of omission and commission.We reject as false doctrine any teaching that the human vocation is to exploit land, people groups, or other nations for the amassing of wealth. We also reject as false doctrine the belief that the church has the call or right to confer upon any persons or people group unique title, favor, or powers to dominate others, as if from God.
  5. “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Galatians 3:28)Our allegiance to the way of Jesus requires that all external constructs contrived by human efforts that seek supremacy are anathema to the shalom Kingdom/kin-dom of God. We are all equal members of one Lord, one faith, one baptism — and yet, as citizens, we are subject to the governance and structures that often oppress, subjugate, and exclude.We reject as false doctrine active support for or passive complicity with any effort to subjugate, exploit, disenfranchise, disadvantage, or purge any image of God in or from our society.
  6. “From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. All this is from God, who reconciled us through Christ, and has given us the ministry of reconciliation; that is, in Christ, God was reconciling the world to God’s self, not counting their trespasses against them, and entrusting the message of reconciliation to us.” (2 Corinthians 5:16-19)Our faith dictates that the work of Jesus is the reconciliation of all of creation back to God and each other. This divine work disrupts and dismantles all human ideologies and structures of subjugation and oppression, in the world and in the church, which has often been a primary force of social control, oppression, and exploitation.We reject as false doctrine any political, social, or religious teaching that esteems any person as greater or less than any other who is equally full and  created in the image of God, endowed by their Creator with sacred, inviolable dignity; worthy of full protection of the law and full capacity to flourish.

In full recognition of these convictions and in full rejection of these errors, we resist and renounce all efforts to purge, subjugate, exploit, and disenfranchise those created in the very image of God. Any attempt to do so is a violation of God in creation, fully revealed in Jesus the Christ. We invite all who will to accept this declaration of sacred worth to remember and uphold these abiding truths in all matters of church, civic engagement, and in the larger body politic. We implore all who read and hear these words to acknowledge your place in the history of oppression and take tangible action to return to the unity of all Creation, bound together in faith, hope, and love incarnated in Jesus Christ.


Organizations are listed for identification purposes only.
Listing does not necessarily indicate position of the organization.

Rev. Khristi Adams
Associate Pastor
First Baptist Church of Lincoln Gardens

Rev. Aundreia Alexander, Esq.
Associate General Secretary for Justice and Peace
National Council of Churches of Christ, USA

Onleilove Chika Alston, M.Div., MSW
Executive Director
Faith in New York

Rev. Robin Bolen Anderson
Commonwealth Baptist Church, Alexandria, VA

Lindsay Andreolli-Comstock
Chief Strategy Officer

Heather Avis
The Lucky Few

Jennifer Bailey
Founder and Executive Director
Faith Matters Network

Bishop Carroll A. Baltimore
Global Alliance Interfaith Networks

Bishop William J. Barber II, DMin
President, Repairers of the Breach
Co-chair, Poor People’s Campaign and
National Call for Moral Revival

Rev. Dr. Brooks Berndt
Minister of Environmental Justice
United Church of Christ

Rev. Traci D. Blackmon
Executive Minister
Justice & Witness Ministries
United Church of Christ

Bruce Johnson Bonecutter, PhD,
Founding Member Sojourners Fellowship (1971)
Board Member Lawndale Christian Legal Center (2011 thru present)
Elder at Large – La Salle Street Church (1983-6; 2016-9)
Active Member at La Salle Street Church (since 1975)
Rev. Valerie Bridgeman, Ph.D.
Founding President, WomanPreach! Inc.
Associate Professor of Homiletics & Hebrew Bible, MTSO

Barbara Brown
Spiritual Director and Consultant
Former National Prayer Specialist, Intervarsity Christian Fellowship

Rev. Corey Brown
Founder, Executive Director
BRIDGE Interfaith Alliance
Flowery Branch, GA

Rev. Dr. Melissa Browning
Assistant Professor of Contextual Ministry
McAfee School of Theology

John Brueggemann
Sociologist and Lay Leader
Saratoga Springs United Methodist Church

Walter Brueggemann
Professor Emeritus
Columbia Theological Seminary

Rev. Molly Brummett Wudel
Emmaus Way Church
Durham, NC

The Right Reverend J. Jon Bruno
Bishop Diocesan of the
Episcopal Diocese of Los Angeles

Rev. Micah Bucey
Associate Minister
Judson Memorial Church

Howard Burgoyne
East Coast Conference, Evangelical Covenant Church

Brittany Caine-Conley
Congregate C’ville

Rev. Jimi Calhoun
Spiritual Leader
Bridging Austin Interdenominational Church

Rev. Dr. Michael Carrion
Senior Pastor
Promised Land Covenant Church
National Director of Criminal Justice Reform – NALEC

Rev. Lanta Carroll, MDiv, MSLPC
Pastor of Families & Congregational Care, Park Avenue Baptist Church
Therapist, The Brookhaven Center

Rev. Dr. Iva Carruthers
General Secretary
Samuel DeWitt Proctor Conference

Vanessa Carter
Program for Environmental and Regional Equity
Center for the Study of Immigrant Integration
University of Southern California

Noel Castellanos

Sunny Sue Chang Jonas, 장선이
Hyde Park Vineyard Church

Rev. Henra Chennault
Pastor of Young Adults & Community Relations
Park Avenue Baptist Church, Atlanta, GA

Rev. Dr. Richard Cizik
New Evangelical Partnership for the Common Good

Shane Claiborne
Author and Activist
Red Letter Christians

Michelle Clifton-Soderstrom
Professor of Theology & Ethics
North Park Theological Seminary

Dorisanne Cooper
Watts Street Baptist Church Durham, NC

Rev. Dr. Leslie Copeland-Tune
Ecumenical Poverty Initiative

Kaitlin Curtice
Native American Author, Speaker & Worship Leader

Carolyn Custis James
Author, Activist, International Speaker

Frederick A. Davie, M.Div.
Executive Vice-President
Union Theological Seminary in the City of New York

Curtiss Paul DeYoung
Chief Executive Officer
Minnesota Council of Churches

Shannon Dingle
Writer, Speaker, and Advocate
Raleigh, NC

Julia Dinsmore
Poverty Abolitionist, Poet, Author, Educator
Minneapolis, MN

Rev. Dr. John C. Dorhauer
General Minister and President
United Church of Christ

Rev. Dr. Pam Durso
Executive Director
Baptist Women in Ministry

Michael O. Emerson
North Park University

Elaine Enns
Bartimaeus Cooperative Ministries

Rev. William E. Flippin Jr.
Emmanuel Lutheran Church, Atlanta, GA

Willie Dwayne Francois III
Mount Zion Baptist Church

Kali Freels
Outreach Minister
Redeeming Church, St Petersburg, FL

The Rev. Francisco Garcia
Rector, Holy Faith Episcopal Church, Inglewood, CA
Co-Chair, Sanctuary Task Force, Episcopal Diocese of Los Angeles
Board Member, Clergy and Laity United for Economic Justice (CLUE)

Dr. Susan M. Glisson
Co-founder and Partner
Sustainable Equity, Mississippi

Don Golden
Executive Director
Red Letter Christians

Roger Greene
St. Timothy’s, Cincinnati

Rev. Dr. Michael L. Gregg
Royal Lane Baptist Church, Dallas, TX

Rev. Wendell Griffen
Pastor, New Millennium (Baptist) Church
Little Rock, AR
Author, “The Fierce Urgency of Prophetic Hope”

Rev. Neichelle R. Guidry, PhD
Creator and Lead Curator

Rev. Dr. David P. Gushee
Distinguished University Professor of Christian Ethics
Director, Center for Theology & Public Life, Mercer University
President, Society of Christian Ethics
President-Elect, American Academy of Religion

Jeffrey Haggray
Executive Director
American Baptist Home Mission Societies

Amber Haines
Author, Speaker, Church Planter

Seth Haines
Author, Speaker and Founder of Haines Creative, LLC

Anna Hall
Center for Progressive Renewal

Lisa Sharon Harper
Founder and Principal
Freedom Road

Jason Craige Harris
Minister, Educator, and Writer
New York, NY

Brandon & Jen Hatmaker
Authors, Speakers, and Founders of the Legacy Collective

Rich Havard
Pastor and Executive Director
The Inclusive Collective Chicago, IL

Rev. Dr. Frederick D. Haynes III
Senior Pastor, Friendship West Baptist Church, Dallas, TX
Chair, Samuel DeWitt Proctor Conference

Steve Heinrichs
Mennonite Church Canada
Indigenous-Settler Relations

Rev. John Heinz
Co-Founder and Chief Innovation Strategist

Katheryn Heinz
Co-Founder and Senior Designer for People/Place/Purpose

Rev. Joshua D Hearne
Member, Grace and Main Fellowship
Executive Director, Third Chance Ministries

Rev. Dr. Katharine Henderson
Auburn Theological Seminary

Robyn Henderson-Espinoza, PhD
Director of Public Theology Initiatives
Faith Matters Network

J.W. Matt Hennessee
Pastor/Senior Servant
Vancouver Avenue First Baptist Church

Del Hershberger
Director of Christian Service
Mennonite Mission Network

Michelle Higgins
Faith For Justice

Dr. Rev. Daniel Hill
River City Community Church

Dr. Christopher T. Holmes
Visiting Assistant Professor of New Testament
McAfee School of Theology

Jenny Holmes
Presbytery of the Cascades Eco-Justice Team

Angie Hong
Willow Chicago

Kristen Howerton
Director of Spiritual Formation
The Hatchery

Rev. Ric Hudgens
Co-Pastor, North Suburban Mennonite
Prophetic Activism Initiative
Evanston, Illinois

Tripp Hudgins
Doctoral Candidate, Graduate Theological Union
Bogard Teaching Fellow
Church Divinity School of the Pacific

Pastor Jose’ Humphreys
Metro Hope Covenant Church

Lynne Hybels
Advocate for Global Engagement
Cofounder, Willow Creek Community Church

Michael Iafrate
Catholic Committee of Appalachia

Rev. Stephen Ingram, MDiv.
Author, Consultant, Minister
Birmingham, AL

Evelmyn Ivens
Board Member
Evangelicals for Justice

Rev. Danny Iverson
Lead Pastor
Shalom City Church

Reverend Kimberly S. Jackson
Associate Rector
All Saints Episcopal Church, Atlanta, GA

Rev. Larry M. James
Dallas, TX

Minister Darci Jaret, MDiv
Art In The Image

Russell Jeung, PhD
Professor, Asian American Studies
San Francisco State University

Rev. Dr. Diane Johnson
Founder and President
Mmapeu Management Consulting

Micky ScottBey Jones
Director of Healing Justice
Faith Matters Network

Ben Katt
RePlacing Church

Darlene C. Kelley
LGBTQ Activist
Park Avenue Baptist Church, Atlanta, GA

Maria Russell Kenney, PhD
Adjunct Professor of Christian Ethics
Asbury Theological Seminary

Kathy Khang
Author, Speaker

Grace Ji-Sun Kim
Assoc Professor of Theology
Earlham School of Religion

Larry Kim
Senior Pastor
Cambridge Community Fellowship Church

The Rev. Mike Kinman
Rector, All Saints Episcopal Church
Pasadena, CA

Kristyn Komarnicki
Director, Oriented to Love
Evangelicals for Social Action / The Sider Center

Helen Lee
Author and Speaker

Gregory Leffel, Ph.D.
One Horizon Institute

Lenore Three Stars
Oglala Lakota

Dr. David Leong
Associate Professor of Missiology
Seattle Pacific University

The Rev. Dr. Jacqui Lewis
Senior Minister
Middle Collegiate Church NYC
Author. Activist. Public Theologian.

Rev. Dr. Velda R. Love
Minister for Racial Justice
United Church of Christ

Ken Loyd
The Bridge, Portland
The Underground, Portland
HOMEpdx, Portland
Aboveground, Portland

Phuc Luu
Interim Pastor / Professor of Theology
Canvas Church Houston

Rev. Jennifer Lyon
Pastor of Congregational Leadership
Park Avenue Baptist Church

JoAnne Lyon
The Wesleyan Church

Rev. Trey Lyon
Pastor of Communication & Engagement
Park Avenue Baptist Church, Atlanta, GA

Rev. Carlos L. Malave’
Executive Director
Christian Churches Together

Amelia M. Markham
Organizing & Programs Coordinator
The Reformation Project, Atlanta, GA

Dr. Molly T. Marshall
Central Baptist Theological Seminary

Safwat Marzouk
Associate Professor of Hebrew Bible
Anabaptist Mennonite Biblical Seminary

Rev. Dr. George A. Mason
Senior Pastor
Wilshire Baptist Church, Dallas, TX

Rev. Eliana Maxim
Associate Executive Presbyter
Presbytery of Seattle, Presbyterian Church (USA)

Rev. Brandon Maxwell
Pastor of Worship and Spiritual Formation
Park Avenue Baptist Church

Mayra Macedo-Nolan
Christian Community Development Association

Rev. Terry McGonigal
Director of Church Engagement
Whitworth University

Brian D. McLaren
Convergence Leadership Project

Hannah McMahan
Executive Director
New Baptist Covenant

Rev. Craig Miller
Westmont Presbyterian Church, Johnstown PA

Rev. Eric Minton, M.S.
Pastor, Writer, Therapist

Lynnwood Moore
Board Chair
Phillips Theological Seminary

Rev. Dr. James A. Moos
Executive Minister, Wider Church Ministries
United Church of Christ

Tasha Morrison
Founder and President
Be the Bridge

Dr. MaryKate Morse
Professor of Leadership & Formation
Portland Seminary

Rev. Dr. Otis Moss, III
Senior Pastor
Trinity United Church of Christ

Ched Meyers
Bartimaeus Cooperative Ministries

Dr. Jacob D. Myers
Assistant Professor of Homiletics
Columbia Theological Seminary

Dr. Paul Myhre
Wabash Center for Teaching and Learning in Theology and Religion

Mako Nagasawa
New Humanity Institute

Dr. Mary Nelson
Executive Consultant
Parliament of the World’s Religions

Pablo Otaola
Young Life

Rev. Barrett Owen
Senior Pastor
First Baptist Church, Waynesboro, VA

Teresa “Terri” Hord Owens
General Minister and President
Christian Church (Disciples of Christ) in the
United States and Canada

Rev. Doug Pagitt
Pastor Solomon’s Porch
Founder and Director Greater Things

James W. Perkinson,
Professor of Social Ethics and Theology
Ecumenical Theological Seminary

Rev. Dr. Eric E. Peterson
Pastor-Head of Staff
Colbert Presbyterian Church

Rev. Lawrence B. Powers
Raleigh, North Carolina

Soong-Chan Rah
North Park Theological Seminary

Rev. Tuhina Rasche

Mark Reddy
Executive Director
The JUSTICE Conference

Vickie Reddy
Executive Producer
The JUSTICE Conference

Travis Reed
Founder, The Work of the People

Dr. Patrick B. Reyes
Director, Doctoral Initiatives
Forum for Theological Exploration

Emily Rice
Pinoy VanPort Ministries

Bishop Gene Robinson
The Episcopal Church

Kristy Garza Robinson

Rev. Susan H. Rogers
The Well at Springfield, Jacksonville, FL

Bishop Dwayne D. Royster
Society for Faith and Justice

Pastor Rudilyn Raguindin Rush
Pinoy VanPort Ministries

The Reverend Canon Susan Russell
Senior Associate,
All Saints Church, Pasadena CA

Rev. Dr. Ruby Sales
Director and Founder
Spirit House Project

Dr. Brenda Salter McNeil
Author, Speaker,
Professor of Reconciliation Studies
Seattle Pacific University

Rev. Alexia Salvatierra
Founder and Executive Director
Faith-Rooted Organizing unNetwork

Jo Saxton
Author and Speaker

Craig Scandrett-Leatherman
Director of Social Design

Rev. Donna Schaper
Senior Minister
Judson Memorial Church

Rev. Dr. Gary V. Simpson
Senior Pastor, the Concord Baptist Church of Christ
Associate Professor of Homiletics, Drew University Theological School

Rev. Karen Stephenson Slappey
Pastor for Community Engagement
Lutheran Church of the Redeemer

Dr. Andrea Smith
Board Member
Evangelicals for Justice

Rev. Dr. Susan K Smith
Founder, Executive Director
Crazy Faith Ministries

Maria-Jose Soerens
Puentes; Advocacy, Counseling & Education

Tim Soerens
Co-Founding Director,
Parish Collective

Rev. Michael L. Strickland
First Baptist Church, Atchison, KS

Rev. David Swanson
New Community Covenant Church, Chicago

Jonathan Tan
Archbishop Paul J. Hallinan Professor of Catholic Studies
Case Western Reserve University

Rev. Karen Georgia A. Thompson
Minister for Ecumenical and Interfaith Relations
United Church of Christ

Stephen Tickner
Senior Pastor
Central Christian Church of Danbury,  CT

Fr. Joshua Toepper
Atlanta, GA

Nikki Toyama-Szeto
Executive Director
Evangelicals for Social Action

Diana Trautwein
Retired pastor, Spiritual Director, Writer

Audrey Valez
Board Member
Evangelicals for Justice

Gary VanderPol
Church Without Walls
Berkeley, CA

Rev. Sandra Maria Van Opstal
Executive Pastor
Grace and Peace Community

Mark Van Steenwyk
Executive Director
The Center for Prophetic Imagination

Rev. Dr. Liz Mosbo VerHage
Quest Church, Seattle, WA

Rev. Dr. Rebecca Voelkel
Center for Sustainable Justice

Jim Wallis
Founder and President

Michelle Warren
Director of Advocacy and Strategic Engagement

Benjamin D. Wayman
St Paul’s Free Methodist Church
Greenville University

Rev. Melinda Weekes-Laidlow, Esq.
Weekes In Advance Enterprises

Rev. Rebecca Weems
Pastor of Administration & Educational Advocacy
Park Avenue Baptist Church

Nish Weiseth
Author, speaker, activist
Salt Lake City, UT

Daniel White Hodge, PhD
Associate Professor of Intercultural Communication
North Park University

Rozella Haydée White, M.A.R.
Owner, RHW Consulting
Houston City Director, Mission Year

Jonathan Wilson-Hartgrove
Director, School for Conversion

The Rev. Seth Wispelwey
Directing Minister
Restoration Village Arts, Charlottesville, VA

Rev. Tracy Howe Wispelwey
Justice and Witness Ministries
United Church of Christ

Rev. Dr. Randy S. Woodley
Eloheh Village, Farm and Community
Distinguished Professor of Faith and Culture, Portland Seminary

Rev. Andy Woodworth & Rev. Anjie Peek Woodworth
Neighborhood Church, A United Methodist Community

Brenda Wong
Spiritual Formation & Prayer
InterVarsity Christian Fellowship

Ken Wytsma
Kilns College

Jenny Yang
Vice President of Advocacy and Policy
World Relief