Ninety Seconds Changed a Church, Community and the World
Seven months after tragedy struck on June 17, 2015, Emanuel African Methodist
Episcopal Church is searching for a meaning to what happened, examining the church’s spiritual
response, its place in history and reviewing lessons we can share with other congregations and
communities touched by religious, racial and ethnic hatred. Mother Emanuel was borne out of
discrimination, burned to the ground in hate to rise again to face a challenge. The church has
become the site of injustice and a destination for prayer and reflection on peace and
reconciliation.
On that night an unspeakable event that lasted only ninety seconds snatched from us nine
lives, painfully reminding us of the frailty of life. In its aftermath, we as a church have become
more resolute to draw closer to God and bear witness that fear and love is stronger than hate. We
remember Cynthia Graham Hurd, Ethel Lance, the Rev. Depayne Middleton-Doctor, Tywanza
Sanders, the Rev. Daniel L. Simmons Sr., the Rev. Sharonda Coleman Singleton, the Rev. Myra
Thompson, Susie Jackson and the Rev. Sen. Clementa Carlos Pinckney, Mother Emanuel’s
pastor. We must never forget the Mother Emanuel Nine or those who survived; Jennifer
Pinckney and her daughter, Felecia Sanders and her granddaughter, and Polly Sheppard.
Authorities have charged a 21-year-old white man in connection with these deaths. He
said his actions were intended to start a race war. He failed his goal but broke the hearts of
Blacks and Whites alike. "This disillusioned killer is on the wrong side of history,” said former
Charleston Mayor Joseph P. Riley Jr. “His ideas long discredited about racial superiority are in
the dust bin of a failed civilization. If that man thought he could divide this city or this country
with his racial hatred, we are here today to say he miserably failed. Our diversity is not a
weakness, it is strength.”
Charleston must always be prepared for natural disasters with appropriate physical
infrastructure in place for protection, the mayor said. A human disaster, however, requires
human infrastructure. Charleston was building that infrastructure with bridges between the races
that was symbolically displayed by the 10,000 strong hands across the bridge that connects
Charleston and Mount Pleasant. Within days of the tragedy people formed a unity chain to send a
message that hate crimes will not be tolerated in Charleston or anywhere, Riley said. The
citizens’ response was encouraging because they looked in the face of hate and the brutality of it,
and they responded with love, prayer vigils, tears, flowers, and donations, he said. Sorrow was
overwhelming. With the power of love for one another, the mayor added, the Charleston
example can be used to build bridges, affection and acceptance in other communities faced with
similar human-caused disasters. In September, Riley joined hands with A.M.E. bishops and
Mother Emanuel’s members to dedicate a portion of Calhoun Street the Mother Emanuel Way
Memorial District. Riley said, “The massacre raised the social consciousness of the state of
South Carolina, the United States and of the world to the power that forgiveness has of cleansing
our society of hate.”
Some relatives of the Mother Emanuel Nine have expressed forgiveness. Others have not.
If it were not for the sincere expressions of forgiveness this hate crime would have been just
another attack on an African-American church. But the unexpected expression of forgiveness
speaks to the core of our belief as Christians. If we expect to be forgiven, we must forgive. The
Bible teaches us that we are to forgive as God forgave us (Ephesians 4:32, Colossians 3:13), but
it is also important to understand that God forgives us when we repent (Mark 1:15, Luke 13:3,5,
Acts 3:19). He does not grant forgiveness to those who are obstinate and refuse to repent. We
must recognize our sin and repent in order that we may obtain God’s grace and mercy.
To forgive a believer must open one’s heart to receive the blessing of our Savior. God
says, "Harden not your hearts, but today hear His voice.” When we fail to follow the word of
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God and allow sin to become active in our lives we risk developing a “hardened heart.” When
we know what is good and pleasing to God and do not do what is good and pleasing to God —
we risk developing a “hardened heart.” When our heart hardens it becomes difficult to allow
God’s word to enter our spirit, to dwell within us. Our souls will be lost if we become hardened
to allow sin in our lives.
Presiding Elder Norvel Goff Sr.’s response is direct. "The doors of the church are open.
No evildoer, no demon in hell or on Earth can close the doors of God's church. It's by faith that
we are standing here and sitting here. It has been tough. It has been rough. Some of us have been
downright angry. But through it all God has sustained us. Lots of folks expected us to do
something strange and break out in a riot. Well, they just don't know us. We're going to pursue
justice. We have shown the world how we as a people can come together and pray and work out
things that need to be worked out. Right now, the focus needs to be on the grieving families of
the nine victims. There is a time and place for everything." Goff also called for action. "Let's not
get it twisted. We're going to pursue justice, we're going to be vigilant, and we're going to hold
our elected officials accountable to do the right thing," he said. "The blood of the Mother
Emanuel Nine requires us to work until not only justice is served in this case, but for those who
are still living on the margin of life."
The Pinckney Era
To do less would dishonor Rev. Pinckney’s legacy and the memory he leaves as a builder
at a church that arose from the ground in an African American neighborhood in the nineteenth
century when bondage was the primary status of African Americans. The enslaved and free
families walked to church in close-knit neighborhood that fostered generational membership.
Decisions on church membership was based on where one’s parents worshipped and that
tradition continues today so that in some instances we have four generations of one family
attending church on any given Sunday. Today, many come to Emanuel because of the great
history and status that it holds in the community because of its stability. It has had a long line of
distinguished ministers and congregants since its founding. Emanuel’s first pastor the Rev.
Richard Harvey Cain was a state legislator in the 1860s and the slain Rev. Pinckney walked in
his footsteps.
The "Pinckney Era" represents a path forward for Mother Emanuel. While he was rooted
in the "word," Pinckney opened an institutional "path forward” with his iPad and smart phone as
his tools. He was the texting senator-preacher who availed himself of social media to juggle the
demands of his pastoral and legislative duties.
He laid the foundation and infrastructure necessary to build his vision for a selfsustaining Mother Emanuel. Working with the church's trustees and various committees the
congregation adopted a plan that required a substantial infusion of hundreds of thousands of
dollars. While on paper the Mother Emanuel's physical plant is worth well over $10 million,
potential income producing properties were in a state of disrepair, and the sanctuary needed an
elevator and a restoration. An inspection of all church-owned property concluded that the
estimated repairs, excluding the sanctuary, would cost in excess of $300,000.The elevator and
minor repairs for the sanctuary would also require more than $300,000.
Through refinancing an existing loan at a lower interest rate and simultaneously using
some of the building’s equity the church made advancements on these challenges. However, the
remainder required a massive fundraising effort of historic proportions. The goal for the elevator
construction was exceeded with the majority of the money coming directly from the
congregation. At the same time, the church received a grant to review the structural integrity of
the sanctuary. Through Pinckney efforts as a legislator the church received a grant from the state
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to establish a restoration fund. Rev. Pinckney also upgraded the church’s surveillance system,
which was the key in apprehending a suspect.
By Sunday, June 14, 2015, all of the necessary repairs had been made to the two-story
Collins Building, adjacent to the church that serves as the church’s archives, and other church
properties that have the potential of garnering more than $90,000 annually in rental income. The
sanctuary also received much needed attention, including a new heating and air-conditioning unit
while financing for an elevator was obtained and construction had begun. Rental income
supports the debt and a restoration fund. On that Sunday the vision of Mother Emanuel becoming
self-sufficient seemed more attainable than ever as the congregation leisurely conducted a
routine that has been honored for nearly two hundred years.
Following the 9:30 a.m. service, members laughed as they mingled to visit with one
another. An excited Myra Thompson talked about teaching bible study for the first time as she
encouraged members to attend the upcoming session on Wednesday night. In another area of the
sanctuary other church members exchanged ideas about a special Father’s Day worship service
the next Sunday as a celebration to all Emanuel’s fathers, living and dead.
The Sunday worship bulletin contained meeting and event announcements for the week
ahead. Among them was a reminder of the elevator construction and elevator fundraising
committee meetings and the quarterly conference scheduled on Wednesday, June 17, 2015.
Because of the quarterly conference the weekly 6 p.m. Bible study session would be delayed by
two hours. Over the last few years, for whatever reason, very few members attended Bible study.
A few dedicated members almost always attended with their Bibles in hand. Sometimes before
Bible study some of the faithful sat in one of the rooms to read the lesson for that session. On
that day the lesson came from the book of Mark, Chapter 4. During that reading, life at Mother
Emanuel suddenly changed in the twinkling of an eye, sending shock, horror and grief rippling
around the world.
A Resilient Church
The massacre did not break the strength of the tenacity and faithfulness that has bound
the church family since its early beginnings in 1791. Reaction to this tragedy has been felt far
beyond the church family and into the Charleston community where Emanuel’s birth was born
from the burden of racism and discrimination just as the A.M.E. Church was the direct result of
racial prejudice. The church was created for and about African people. As an institution the
church has always been controlled by African Americans, one of the few American institutions
that can make that claim. In that experience the church’s members have learned that justice was
that which the law required, but righteousness is that which morality required. They also
believed that hope existed and a brighter day would come and that they needed to “hold on to
God’s unchanging hand.” Most of the members believed that if they were alive when the
morning came the opportunity to survive another day existed. The survival of Emanuel is
inextricably connected to the survival of Africans in a foreign land and African Americans
carrying the burden of race and the oppression of racist institutions primarily led by
governmental action. African Americans survived the Ku Klux Klan but had a more difficult
struggle to survive adverse decisions from the United States Supreme Court and the Congress of
the United States yet the church has survived because its people, who are the church, have
survived.
The survival of the church is an untold American story. As a result the A.M.E. Church
has not mattered to all White Charlestonians or all White Americans except as a place for White
politicians to stop by and ask for votes in the next election. Otherwise, White visitors come to
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experience how Black people “have church.” The worship experience is noticeably different and
longer and it is expected to last for at least two hours, anything less is rare.
African-American history attempts to tell the truth about America and its people while
America attempts to exclude African Americans and stifle the truth. American history and the
writing of American history are inconsistent. American history includes all Americans while the
writing of American history for the most part excludes everyone except white Americans. The
exception to this paradox is when American history writes of the goodness of white people. As
an example American history shows George Washington as a towering giant, a great general and
an even greater president. But it does not show that he was a racist slaveholder who worked nine
slaves during his presidency in Philadelphia. It fails to show that to suppress their emancipation
under Pennsylvania law he rotated them back to Virginia. This ensured they reside in
Pennsylvania less than six months at a time so as to deprive them of their freedom.
In spite of this resilience, the history of the A.M.E. church has not received the level of
scholarship and attention it deserves. It is unfortunate that even its members have not steeped
themselves in the church’s rich history. While members of the denomination have some limited
knowledge of the church’s history, the larger African-American community has even less
understanding of the church as well as knowledge of African-American history. White
Americans are also not sure of the meaning of A.M.E. Some think that it means American
Methodist Church. Juxtaposed with America’s struggle to form a new nation, the church was
born at a time when men and women agitated for their own freedom even if it meant courting
death. Unfortunately, mainstream history textbooks are silent on the truth of slavery and its
cruelty.
Denmark Vesey
Through it all Emanuel has survived because the members try to live their lives as good
Christians. When Morris Brown founded the Bethel Circuit, one of his primary purposes was to
end the adversarial relationship with the Whites of the Methodist Church to which he belonged.
Out of the Bethel Circuit came Emanuel. From the Bethel Circuit also rose Denmark Vesey, a
member of the early church.
Forty-six years after George Washington and Thomas Jefferson demanded freedom from
Britain while holding men and women in bondage Denmark Vesey was hanged in 1822 for
demanding freedom for Africans. He did not fire a shot but yet he was hanged because he talked
and planned to free his people. At his sentencing the magistrate said: “Your life has become,
therefore, a just and necessary sacrifice, at the shrine of indignant Justice …You were a free
man; comparatively wealthy; and enjoyed every comfort, compatible with your station … Your
situation is deplorable but not destitute of spiritual consolation.”
An excerpt from “Insurrection in South Carolina,” by John Lofton places this incident into
perspective:
Charges were brought against 117 Negroes, of whom thirty-eight were released for lack
of evidence and seventy-nine were put on trial. Of the seventy-nine accused who were
tried, fifty-nine were convicted and twenty acquitted. But of the twenty who were
found not guilty, eleven were deemed to be so dangerous that they must nevertheless be
transported out of the state. In the end this court sent thirty-four men to the gallows and
caused thirty-five to be condemned to exile (usually sold into slavery elsewhere.)”
Denmark Vesey was sentenced to die on the gallows on Tuesday, July 2, between the
hours of six and eight in the morning. Faith allowed the church to continue its work as Christians
after the Vesey incident which started the church’s trials and tribulations. The church was
subsequently burned and outlawed and remained underground until after the Civil War.
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Thirty-five years after Vesey’s execution, the United States Supreme Court made its
decision in Dred Scott v. Sandford in part that people of African descent could not be citizens of
the United States. Writing for the majority of the court, Chief Justice Roger B. Taney wrote:
“They had for more than a century before been regarded as beings of an inferior order, and
altogether unfit to associate with the white race, either in social or political relations; and so far
inferior, that they had no rights which the white man was bound to respect; and that the negro
might justly and lawfully be reduced to slavery for his benefit. He was bought and sold, and
treated as an ordinary article of merchandise and traffic, whenever a profit could be made by it.”
The end of the war also ended slavery. African Americans embraced their freedom with
great expectation only to find that bondage in years to come would be replaced with Jim Crow
laws of segregation. In retrospect we can see that the outcome of the “war between the states”
and the abolition of slavery were joined because the continued existence of slavery was directly
connected to the victors of the war. The Union victory brought with it some benefits for the
former slaves for a short time during a period called Reconstruction. Yet in the final analysis the
only thing reconstructed was slavery by another name. For that short period between 1865 with
the ratification of the Thirteenth Amendment, the Fourteenth Amendment in 1868 and end of
Reconstruction in 1877, African American believe that they had a birth of freedom but found that
state legislatures and the United States Congress would promulgate laws that granted certain
rights but would later pass laws restricting those rights. The most oppressive body would be the
United States Supreme Court that would strike down many laws calling them unconstitutional.
But the irony is that the constitution that the laws offended was itself offensive because of its
racist, White supremacist undergirding.
In 1883 the United States Supreme Court struck down the Civil Rights Acts of 1866,
1871, and 1875. This decision was the precursor to all of the laws and decisions that adversely
affected African Americans for almost another century. The A.M.E. Church raised its voice
against the court’s actions but the carnage continued. Though it was not law, American
institutions used Chief Justice Taney’s words from Dred Scott: “They (African Americans) had
no rights which the white man was bound to respect” as it benchmark relative to the rights of
people of African descent.
Race Still Matters
Emanuel’s families understand the history of enslavement. Race matters because as
Christians it speaks to our diverse strengths and weaknesses. The United States and South
Carolina in particular are still deeply rooted in the stench of slavery. We may not be enslaved in
the physical sense, but racism continues to perpetuate slavery of the mind and spirit. Unlike the
past, today’s slavery comes about when we treat our brothers and sisters less than human.
Minorities, and specifically African Americans, continue to be enslaved through a lack of
employment and educational opportunities. Institutional racism continues to fan the flames of
hatred toward people of African descent and suppress all aspects of our society and deny
individuals their dignity as children of God and their constitutional rights as Americans.
A symbol of that hatred ̶ the Confederate Flag ̶ once flew over the South Carolina
Statehouse. The issue of the flag’s removal was not a new issue at the time of the Mother
Emanuel tragedy. When it was disclosed the perpetrator used the flag as a symbol of his racist
views and demonstrated behavior it became clearer to Governor Nikki Haley and other officials
that the flag’s removal was necessary. To many South Carolinians the flag, which represented
the hate and bigotry they suffered, is a symbol that carries the message people of African descent
are not entitled to equality under the law of our society. The outcry from around the world about
the massacre at Mother Emanuel moved the hearts of the men and women in state government to
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re-examine their position and ultimately vote to remove the flag. The removal of the flag,
however, does not diminish a need to remedy the social and economic problems that plague
impoverished communities in South Carolina. Rev. Pinckney understood the need of these
communities and championed their causes even though conservative legislators did not listen to
his compassionate voice.
The conflict of race and religion impact those who have still not achieved the American
dream. Race still matters today because the 2012 election of Barack Obama unleashed hate and
disrespect. Race still matters because the massacre of nine worshippers at Mother Emanuel
shamed South Carolina to recognize that the Confederate Flag was a symbol of division. The
Citadel, South Carolina’s military institution, which was created after the Denmark Vesey
insurrection, still fails to record that it was established to protect Whites in the city. Race matters
because in America we have instant access to images of race-related killings many at the hands
of police, and we feel the immediate raw anguish of the victim’s loved ones. We are still reeling
after decades of race-related trauma. Ironically, a statue memorializing Denmark Vesey stands a
short distance from the entrance to the present-day Citadel campus.
The flag and racial hatred illustrate that race and religion still matters in South Carolina.
Churches are one of the least likely places where White, Black, Asian and Hispanic Americans
will encounter one another. Segregated churches breed segregated lives. As Richard Allen, the
founder of the A.M.E. Church, and W.E.B. Du Bois, sociologist and activist, stated the most
segregated hour in America is eleven o’clock on Sunday mornings. However, in the context of
the June 17th tragedy, an anomaly has evolved. Though it may be temporary and it contradicts
the premise of segregated churches, the races appear to be coming together at Emanuel. Services
are attracting Whites but none, at least at this point, has joined the church.
Even seven months after the tragedy Mother Emanuel the church is still a place where
people stand outside the church or enter the sanctuary to honor the dead and to pray. Regardless
of their religious affiliation, belief or non-belief this gathering of people represents an expression
of humanism and as a result the people create religious harmony. The only race in this instance
that matters is the human race. With God's grace a more humanistic or naturalistic form of
religion has taken hold that is being expressed in terms of one’s relationship with or attitude
towards the broader human community and the natural world. One human race is religious
harmony and the Mother Emanuel way.
The Body of Christ
The pain of this tragedy is not limited to the family of the Mother Emanuel Nine and the
five souls who survived it. Each member of Mother Emanuel was impacted because as members
of the body of Christ we are one in Christ. As such, when one suffers this racial hatred all suffer.
When the nine died, it struck each of our hearts in a significant way. The prescription to heal this
racial divide and bring about reconciliation could be summed up as the “Body of Christ.” In
Christian theology, the term Body of Christ has two separate meanings. First, it relates to Jesus'
statement about the Holy Communion at the Last Supper that "This is my body" in Luke 22:1920; and second the term is used by the Apostle Paul in I Corinthians when he refers to the
Christian Church as “the Body of Christ.” The “Body of Christ” represents those individuals who
are members of a community of believers of Jesus Christ. As members of the body, it is
important that we are obedient to the commandments, and that we demonstrate and affirm our
faith in all that we say and do. The members of the congregation of Mother Emanuel represent a
community of believers, therefore, we are the Body of Christ. As we assemble as the Body of
Christ we also must speak the truth as it relates to racial hatred. As individuals, truth must be
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placed or viewed within an environmental context. As believers who are truly committed to the
faith, our truth is governed by the word of God.
We have often asked why Emanuel was the target of such deep-seeded hate. The history
of Mother Emanuel is well documented. It is one of perseverance in the midst of racial
discrimination and bigotry. Yet, Emanuel has survived as a symbol of our resilience to
experience yet another racist attack. This heinous act caused one to reflect on the need to draw
even closer to God and live out our faith. Second, that someone would invade a “sacred space” to
commit such a racist act impacted the hearts of individuals around the world. For believers,
Mother Emanuel is not just a place where we come to worship, but represents a nucleus of our
social and cultural life. It is a stabilizing force in our daily experiences. For the world, the racist
reason for the attack and the Christian response of forgiveness has affected the hearts of those
who could identify with our Christian beliefs and experiences that triggered a challenge to
examine their own faith. It challenged everyone in the world to re-examine their views and
values as it relates to actions of racism.
Following the tragedy the world was surprised that Charleston did not erupt into flames.
A non-violent response is not always the Christian response, however, it should be. God’s
redeeming grace requires our obedience to His law of love and our demonstrated actions on
behalf of others. Dietrich Bonhoeffer in his book, “The Cost of Discipleship” says: “The
followers of Jesus have been called to peace. When he called them they found their peace, for he
is their peace…. they are told that they must not only have peace but make it. And to that end,
they renounce all violence and tumult.” We know that we live in a violent and sinful world. But
as Christians, our challenge is not to live in fear. We must always remember that our faith must
be stronger than our fear and stand firm in the face of violence.
In the coming years as Emanuel, the families of the Mother Emanuel Nine, the survivors,
and Charleston heal the world will be watching to draw lessons from us. Lessons have begun to
be crafted from the aftermath of this tragedy. The world has embraced us and many local
partnerships have been formed to aid us on this journey. The perseverance that is natural to
members of Mother Emanuel from our rich history has enabled us to accept these challenges and
move on – changing as we grow. When the morning came following the tragedy Emanuel’s
members held onto all of the faith, strength and determination they could muster to do what was
necessary for survival even though they were drowning in sorrow. They will move forward as
this church has done for nearly two centuries.
Moving Forward
Mother Emanuel has been flooded by thousands of email messages, flowers, letters,
cards, donations, a constant barrage of media inquiries, and many acts of kindness from people
around the world. The kindness rendered upon the church, the victims’ families, the survivors,
and Emanuel’s members have brought us to a new place in our history. As the church analyzes
this new attention it also brings a new examination of how we may address a variety of
challenges.
Those challenges may include:
 Indentifying resources for the restoration and preservation of the sanctuary
 Establishing the Mother Emanuel Nine Institute for Social Justice that will focus on race
and religion and economic equity, offering training opportunities for youth
 Requiring input to ALL memorials being establish by others to honor the Emanuel Nine,
including a planned exhibit at the proposed International African American Museum
 Archiving, preserving and storing the thousands of memorabilia received in honor of the
Mother Emanuel Nine and establishing a means for short-term and permanent exhibits
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
Establishing a memorial in honor of the Mother Emanuel Nine families, the survivors and
congregation with their input
 Expanding the church’s health ministry by growing partnerships with mental health
agencies and the Medical University of South Carolina to meet the counseling needs of
the Mother Emanuel Nine families, the survivors and church members
 Expanding parking at 110 Calhoun Street to accommodate the increase in program
activity
Reaching these goals, however, depends on approval from the membership of Mother
Emanuel.
On the fourth Sunday in January, Mother Emanuel entered a new era of leadership. The Rev.
Dr. Betty Deas Clark was appointed pastor. The Awendaw, South Carolina, native is the first
female pastor in Mother Emanuel’s history. As she looks toward building upon the healing that
has been done, Dr. Clark said, “It’s going to take me some time to sit with the people, cry with
the people, talk to the people, then talk to God and ask him where do we go from here.”
The June 17th tragedy to the A.M.E. Church and most profoundly to Mother Emanuel has
meant that love conquers hate and healing is the process that leads to forgiveness. Our mission is
still one of hope. For without hope, it is like living in continuous darkness, but hope peers
through the darkness, sees the light and waits until morning. This is Mother Emanuel’s morning
to be the shining light for the world.
Contributing writers Presiding Elder the Rev. Dr. Norvel Goff Sr., Maxine Smith, Willi Glee,
Liz Alston, and William Dudley Gregorie.
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