Two things happened last Wednesday that have really shaken me. The first was an unexpected scene in a courtroom after former Dallas police officer Amber Guyger, a white woman, had the previous day been convicted of murdering Botham Jean, a Black man. The following day, during the sentencing phase, Botham’s brother Brandt Jean, a devout Christian, took the stand and, without having told his relatives beforehand, stated that he forgave Amber and said to her, “I love you just like anyone else and I’m not going to hope you rot and die. I personally want the best for you.” Then he asked the judge for permission to hug Amber, which he did.
People are mad. People are mad at Amber. People are mad at Brandt. People are mad that white Christians have lauded this hug while continuing to remain deafeningly silent about police violence against Black Americans. People are mad that Botham Jean was slain at home. People would surely have been even madder, and understandably so, if the members of the jury had convicted Amber of a lesser charge. People are mad at those jurors anyway since they sentenced Amber to only 10 years in prison. People are also mad that rare but radical examples of forgiveness, like this hug, simply can’t be untangled from Christianity. They are rare, but they do happen.
Yes, I understand other religions have very different understandings of forgiveness, who can offer it, and under what conditions it works, so to speak. I also understand that many Christians, liberal and conservative alike, would prefer that Christianity only proclaim forgiveness after both remorse and restitution. Jesus, however, forgave his torturers from the cross without their prior repentance. Now I don’t know what happened to those Roman soldiers after they had executed an innocent man in the name of law and order. But either their sins were forgiven or they weren’t. Either it’s true or it’s not. As a Christian, I believe what Jesus declared is true and that their sins were forgiven. I believe it’s true for them and for me too.
That doesn’t mean we always have the ability, on our own, to reflect that same forgiveness in the world around us. In this situation, I probably would have had to turn the forgiveness part over to God before writing my own imprecatory psalm to hand my anger over to God too. I don’t think I could have done what Brandt did. Yet I do believe in the power of forgiveness.
The Book of Common Prayer suggests that true repentance comes on the other side of forgiveness. It’s like the embrace of the parent in a famous parable told by Jesus who runs toward his wayward son, embracing him before he even gets to the house and before he can begin the speech of confession that he had practiced while at his lowest point. The son thought he was sorry then, but he’s surely more overwhelmed on the other side of that loving embrace, which was both undeserved and unexpected.
Brandt’s forgiveness doesn’t unlock the door of the prison cell in which Amber now sits. And I want to be clear that I don’t think it should alter her sentence at all. What his forgiveness unlocks is the door of the prison cell in which he could easily have sat — mentally, emotionally, and spiritually — for the rest of his life. As Brandt said in an interview about what he did in that courtroom, “This is what you have to do to set yourself free.” He also said, “We don’t know what’s going to happen [in the future].”
That reminded me of the words of the Christian theologian Miroslav Volf:
Every act of grace is a stepping into an unknown land.
I can’t underscore enough how much more costly it is for someone like Brandt to take that first step under these circumstances than it would be for me. That’s because of the history of Black people in this country. I was made painfully aware of that on the day he spoke in that Dallas courtroom, not because of his mother’s passionate plea for justice beyond her murdered son’s case, which I only read later, but because of another killing.
Before I fell asleep that same night, I read a disturbingly matter-of-fact confession that was signed by John Green Lea a century ago in the summer of 1919. His father “owned” 58 enslaved Africans in 1860. His grandfather — my fifth great-grandfather — “owned” 74 enslaved Africans in 1830. So John and I are related to one another — first cousins, five times removed.
John supported the Confederacy as a corporal in Company C, 3rd Regiment, North Carolina Cavalry. That fight, however, didn’t cease for him after the end of the Civil War. While he was still in his 20s, John organized and headed the Ku Klux Klan in Caswell County, North Carolina. His sister Ann was also a member of that white supremacist organization. She sewed the robes behind which Klan members hid their identities while performing acts of racial terrorism. Ann stored their robes in secret at Leahurst Plantation, where she and John were both raised as children and where the Klan now gathered, as needed, to put on that clothing of hatred.
Leading up to the 1870 election, there were two notorious political assassinations in the region. The first was the lynching of a Black man named Wyatt Outlaw in neighboring Alamance County. Wyatt had gone from being enslaved to having been appointed to the Graham Town Council and later as a constable there as well. He also served as president of the county chapter of the Union League of America. On the night of February 26, 1870, Wyatt was dragged from his home and hanged from a tree outside the county courthouse to show the Klan’s contempt for civil law.
The other was the murder of North Carolina State Senator John W. Stephens on May 21, 1870. This white politician was, like Wyatt, a member of both the Republican Party and the Union League of America. His popularity among Black voters in Caswell County and his work on their behalf are what angered the Klan. So the senator was assassinated, not outside the Caswell County Courthouse but inside it, and not under the cover of darkness but during the day. The confession that John Green Lea signed a hundred years ago contains no hint of remorse because it wasn’t written to ease the burden of his conscience nearly a half century after he had arranged and participated in the murder. Astonishly, it was written at the request of the North Carolina Historical Commission and sealed until his death in 1935. Here’s how he describes in great detail what happened in that courthouse:
To the right is the obituary for John Green Lea that appeared on the front page of The Bee newspaper in Danville, Virginia, on September 30, 1935. John’s confession is mentioned in the second paragraph. A separate notice at the bottom of that front page heralds in large print the solving of a 65-year-old mystery, stating that “a group of Ku Klux Klan members who knew the truth agreed never to tell until the last one was dead” and promising to publish John’s “hitherto sealed affidavit” the next day.
The obituary goes on to praise John’s devotion to the Confederacy and the fact that he “died a rebel.” His funeral in Danville was presided over by not only the Pastor of First Baptist Church but also the Rector of the Episcopal Church of the Epiphany. Note that there was a wreath of flowers provided by the United Daughters of the Confederacy for John’s “flaming spirit” both during the Civil War and during Reconstruction. They clearly saw that his fighting as a Confederate soldier to continue the enslavement of Africans and his later fighting as a member and leader of the Ku Klux Klan to minimize the freedoms of Black Americans were part of the same brutal political philosophy.
And the cherry on top of the sundae, so to speak, was the fact that “upon the bier reposed the battle flag of the Confederacy.” One can see here the roots of how that symbol would become weaponized in the 1960s in support of white supremacist ideology and in opposition to racial desegregation. And there are people who are still using that symbol in this way to intimidate their non-white neighbors.
In the midst of the trial of Amber Guyger, and more than a thousand miles away from Dallas, protesters who are upset that the Board of Commissioners in Chatham County, North Carolina, voted to remove a Confederate monument on the front lawn of the old county courthouse erected a large Confederate battle flag directly across the street from Horton Middle School. It was previously a high school for Black students during Jim Crow segregation, and it is named for George Moses Horton, a formerly enslaved man whose poems were published before his emancipation.
So when Brandt Jean walked across that courtroom in Dallas to embrace Amber Guyger, he was also walking across hundreds of years of white supremacy and racial hatred that have, unfortunately, continued into our own day. There was a great cost to the forgiveness that he offered. It was certainly unmerited. Brandt, however, believes he has received forgiveness in his own life and hopes Amber might receive the gift of true repentance, which is a gift of the Holy Spirit, in the next chapters of her life in prison and beyond prison. May God bring something good out this awful tragedy.