“What, They Demand, Is Your Christianity?" Rev. Theodore S. Wright’s 1837 Speech against Racial Prejudice

Of all the places that should (in principle) be open to everyone, rich and poor, regardless of background or race, should not Christian churches (and, indeed, all religious institutions) be foremost? Yet, almost two centuries ago, Rev. Theodore S. Wright complained bitterly when his fellow ministers locked out African-American worshipers.

Wright, an African-American Presbyterian minster, spoke against racial prejudice. In his 1837 speech to the New York Anti-Slavery Society, he said that it was not just slaves who faced intense discrimination. Even free African-Americans were forbidden to study trades, locked out of colleges, and, he added, “oppressed by a corrupt public sentiment.” Wright pointed out the mistreatment that African-Americans often received in churches, complained that prejudice affected their ability to save their souls, and proposed to rectify the problem by shaming racist clergy. He noted that in evangelical revivals, “which have been blessed and enjoyed in this part of the country, the colored population were overlooked.” Wright explained:

“But sir, this prejudice goes further. It debars men from heaven. While sir, slavery cuts off the colored portion of the community from religious privileges, men are made infidels. What, they demand, is your Christianity? How do you regard your brethren? How do you treat them at the Lord’s table? Where is your consistency in talking about the heathen, transversing the ocean to circulate the Bible everywhere, while you frown upon them at the door? These things meet us and weigh down our spirits.”

We can allow Wright a bit of hyperbole. Obviously, his own church welcomed African-American worshipers. It remained true, however, that African-American worshipers were, as was the custom, often consigned to the balcony. Even worse, they were, as he explained, sometimes excluded from churches entirely.

Having shown the problem, Wright offered a bold solution. His idea was to awaken the consciences of White pastors. On one occasion, Wright himself went around to other church elders to inquire about this failing of theirs. He literally went door to door:

“We went and they humbled themselves. The Church commenced efficient efforts, and God blessed them as soon as they began to act for these people as though they had souls.”

Yet, he noted that even when African-American worshipers were allowed into the churches, they were relegated to the balconies, as if “the value of the pews would be diminished if the colored people sat in them.”

Wright gave his speech at a time of religious upheaval. White and Black churches tended to separate in the 1800’s in The Southern Baptist Convention, for example, was originally created as an act of racial discrimination. My own Methodist denomination split in the 1800s, after African-American worshipers were often rejected or consigned to the balconies. For example, Rev. Richard Allen founded the African Methodist Episcopal (AME) Church in 1816. Like many African-American Methodist churches, the AME shares doctrines, rules, and rituals with other Methodist Churches. The AME church formed because church ushers in Philadelphia literally dragged Allen off of his knees in the middle of prayer. And yet, even today in 2022, churches sadly remain among the most segregated institutions.

Thank you, Rev. Wright, for pointing out the monstrous injustice and hypocrisy that afflicted the Christian churches in 1837. How lamentable that the issue has not disappeared. Yes, today, it is rare for White-majority churches to expel people of color. Not universal, however, is to welcome them, not as guests, but as brothers and sisters. Rev. Wright was correct when he complained that “These things meet us and weigh down our spirits.”

Indeed, we cannot say today that African Americans are generally debarred from Christian churches. Furthermore, I enthusiastically praise denominations like the AME Church or African Methodist Episcopal Zion Church, which offer so much community and spiritual support. That is no excuse for churches that restrict themselves, however unconsciously. We might want to ask why churches, of all places, often remain highly segregated. 

Can speeches help with these problems? Speeches such as Wright’s might affect people’s attitudes and actions. Their effect is greatest if the message is repeated over, over, and over. Wright spoke a long time ago. Do we need to hear his message, updated to suit our times, repeated again?

Among their other functions, public speeches help people recognize social problems. We continue to recognize Black History Month because we look to the past for lessons. Wright complained about discrimination in employment, education, and most of all, religion. What has changed since 1837? What has not changed? If Wright spoke today, what would he say? Would he tell us that everything is fine? Would he complain that prejudice still restricts African-Americans? I think we all know the answer to that question. Don’t we?

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Earlier Posts:

Martin Luther King, Jr.’s Sermon on the Power of Love

John Wesley’s Sermon against Bigotry

Pope Francis' Sermon for the World Day of Migrants and Refugees

Rabbi Cahana’s Sermon on the Power of Love

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P.S. Wright spoke in cosmopolitan New York City. More western parts of New York state were called the “burned over district” in 1837 because of all the fire and brimstone preaching. Wright’s speech was probably tame compared with what his audience may have heard around the state. I may look into New York’s historical evangelism in upcoming posts. What do you think?