White Too Long
The Legacy of White Supremacy in American Christianity
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Drawing on history, public opinion surveys, and personal experience, Robert P. Jones delivers a provocative examination of the unholy relationship between American Christianity and white supremacy, and issues an urgent call for white Christians to reckon with this legacy for the sake of themselves and the nation. As the nation grapples with demographic changes and the legacy of racism in America, Christianity’s role as a cornerstone of white supremacy has been largely overlooked. But white Christians—from evangelicals in the South to mainline Protestants in the Midwest and Catholics in the Northeast—have not just been complacent or complicit; rather, as the dominant cultural power, they have constructed and sustained a project of protecting white supremacy and opposing black equality that has framed the entire American story. With his family’s 1815 Bible in one hand and contemporary public opinion surveys by Public Religion Research Institute (PRRI) in the other, Robert P. Jones delivers a groundbreaking analysis of the repressed history of the symbiotic relationship between Christianity and white supremacy. White Too Long demonstrates how deeply racist attitudes have become embedded in the DNA of white Christian identity over time and calls for an honest reckoning with a complicated, painful, and even shameful past. Jones challenges white Christians to acknowledge that public apologies are not enough—accepting responsibility for the past requires work toward repair in the present. White Too Long is not an appeal to altruism. Drawing on lessons gleaned from case studies of communities beginning to face these challenges, Jones argues that contemporary white Christians must confront these unsettling truths because this is the only way to salvage the integrity of their faith and their own identities. More broadly, it is no exaggeration to say that not just the future of white Christianity but the outcome of the American experiment is at stake.
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Summary: A pollster and social science researcher looks at the relationship between Christianity and white supremacy in the US. (White supremacy in the sense of a belief in racial hierarchy and superiority).
The title of the book comes from a quote from James Baldwin. Baldwin is particularly relevant to our current age, which has been noted by many.
“I will flatly say that the bulk of this country's white population impresses me and has so impressed me for a very long time, as being beyond any conceivable hope of moral rehabilitation. They have been white, if I may so put it, too long . . . .” —James Baldwin
“A Summary of the Statistical Findings
We've covered a lot of statistical ground in this chapter. Below is a summary of the main findings:
- White Christians think of themselves as people who hold warm feelings toward African Americans while simultaneously embracing a host of racist and racially resentful attitudes inconsistent with those warm feelings. The Racism Index provides a more accurate reading of white Christians' views toward African Americans.
- Harboring more racist views is a positive independent predictor of white Christian identity overall and for each of the three white Christian subgroups individually: white evangelical Protestant, white mainline Protestant, and white Catholic. By contrast, holding more racist views has only a very weak effect on white religiously unaffiliated identity, and that effect is in the negative direction.
- Attending church more frequently does not make white Christians less racist. On the contrary, there is a positive relationship between holding racist attitudes and white Christian identity among both frequent (weekly or more) and infrequent (seldom or never) church attenders. And for white evangelical Protestants, holding racist views has nearly four times the power to predict the likelihood of identification among frequent church attenders than among infrequent church attenders.
- The relationship between racist attitudes and white Christian identity is even stronger for each white Christian subgroup within the region in which they are culturally dominant: white evangelical Protestants primarily in the South and white Catholics in the Northeast; for the more geographically diffuse white mainline Protestants, the strongest relationship is in the Northeast, but the relationship is also significant in the South and Midwest.
- When we reverse the analysis to predict racist attitudes, being affiliated with each white Christian identity is independently associated with an approximately 10 percent increase in racist attitudes. By contrast, there is no significant relationship between white religiously unaffiliated identity and holding racist attitudes.
- Looking at the analysis in this reverse direction, church attendance has no significant impact on the relationship between white Christian identities and holding racist views. Frequently attending white evangelical Protestants, white mainline Protestants, and white Catholics are as likely as their counterparts who attend less frequently to hold racist attitudes.
This analysis leaves us with some remarkable conclusions. If you want to predict whether an average person is likely to identify as a white Christian, and you could know only one attribute about that person, you would be better off knowing how racist he or she is than how often he or she attends church. Or, to put it even more bluntly, if you were recruiting for a white supremacist cause on a Sunday morning, you'd likely have more success hanging out in the parking lot of an average white Christian church—evangelical Protestant, mainline Protestant, or Catholic—than approaching whites sitting out services at the local coffee shop.” (p183-184)
“I stand here today as a representative of [my great-grandfather's] legacy, and I willingly place that responsibility on my shoulders.” Read continued, “As a family, we have used the discovery of this as a tool for continued discovery of ourselves. This means our past, present, and future selves, and a lesson that true shame is not in the discovery of a terrible event such as this, but in the refusal to acknowledge and learn from that event.”
What few whites perceive, and this is a truth that has come late to me, is that we have far more at stake than our black fellow citizens in setting things right. As Baldwin provocatively put it, the civil rights movement began when an oppressed and despised people began to wake up collectively to what had happened to them.19 The question today is whether we white Christians will also awaken to see what has happened to us, and to grasp once and for all how white supremacy has robbed us of our own heritage and of our ability to be in right relationships with our fellow citizens, with ourselves, and even with God. Reckoning with white supremacy, for us, is now an unavoidable moral choice.
