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A reparation is a compensation paid to make amends for a wrong done. The issue of reparations for slavery is a rather complex topic. Questions arise about the morality of reparations, who should pay, who should receive payment, how much should be paid, and what form the payments should take.
Proposed reparations for slavery include affirmative action, monetary settlements, scholarships, waived fees, apologies, acknowledgments of injustice, and the removal of monuments and renaming of streets and buildings. International reparations for slavery have primarily involved public recognition of the injustice and apologies for the involvement of various countries, rather than material compensation.
Many argue that slaves and their direct descendants are entitled to reparations due to the mistreatment they suffered and the setbacks caused by slavery. Economist Robert Browne argues that the aim of reparations should be to “restore the black community to the economic position it would have occupied if it had not been subjected to slavery and discrimination” (source, accessed 5/16/22).
Some extend the concept of restoration on a global scale. In 2001, the UN-sponsored Durban Review Conference passed a resolution asserting that the West owed reparations to the people of Africa due to the “racism, racial discrimination, xenophobia, and related intolerance” caused by the transatlantic slave trade (source, accessed 5/16/22). In 2002, activists urged European nations involved in the slave trade to repay African debt. Additionally, in 2013 and 2014, several Caribbean countries demanded that the UK and other former slave-trading nations compensate their governments.
As recently as 2021, the UN High Commissioner for Human Rights, Michelle Bachelet, reported, “Measures taken to”Addressing the past should aim to transform the future. Reparations play a role in fostering trust in institutions and the social reintegration of individuals whose rights may have been disregarded, offering acknowledgment to victims and survivors as rights holders” (https://www.procon.org/headlines/reparations-for-slavery-top-3-pros-and-cons, accessed 5/16/22).
Opponents of reparations for slavery often argue that those receiving compensation were never enslaved themselves. Journalist Kevin Williamson contends, “The individuals entitled to reparations are long deceased; our responsibility is to the living and future generations, and their well-being is better served by freedom and prosperity, not by moral theatrics” (https://www.nationalreview.com/2014/05/case-against-reparations-kevin-d-williamson, accessed 5/16/22). Additionally, several nations, such as the UK, have already expressed regret for their involvement in the slave trade and issued apologies.
Another argument against reparations for slavery is that the individuals who will fund the reparations—taxpayers—never owned slaves themselves. Therefore, individuals who never possessed slaves will provide funds to individuals who were never enslaved, and it is challenging to see how this will rectify the injustice of slavery. Do financial reparations effectively tackle the issue of racial inequality? What monetary value could truly compensate for the atrocities of slavery?
The Bible does not specifically mention paying reparations to freed slaves or their descendants. The idea of restitution was a component of the Mosaic Law (Exodus 22:12;Leviticus 6:4-5;Numbers 5:6-7). Moreover, when the Israelites departed from Egypt during the first Passover, God appeared to have orchestrated reparations for them: the Israelites “requested articles of silver and gold and clothing from the Egyptians. The Lord had given the people favor in the sight of the Egyptians, and they willingly gave them what they asked for.”They gave them what they asked for; so they plundered the Egyptians” (Exodus 12:35-36). In both passages, the ones paying the compensation were the actual offenders, not their relatives, generations removed. However, the fact remains that restitution, as a principle, is fair and clearly taught in the Bible.
The Bible also teaches the concept of personal responsibility. God said, “The child will not share the guilt of the parent, nor will the parent share the guilt of the child. The righteousness of the righteous will be credited to them, and the wickedness of the wicked will be charged against them” (Ezekiel 18:20;cf: Jeremiah 24:16 and Deuteronomy 24:16). The Lord promises to “repay each one according to his works” «Who will render to every man according to his deeds: », (Romans 2:6, CSB). Each of these passages emphasizes individual guilt, not a collective guilt. The Lord holds the individual sinner responsible for his or her own actions.
Paul tells the church to “be of one mind, live in peace” «Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. », (2 Corinthians 13:11, NKJV). Other translations say, “Aim for restoration” (ESV) or “Live in harmony” (NLT). Christians are called to restore relationships, and they should value harmony. No Christian today thinks that slavery was good; rather, believers see it as a grievous sin and acknowledge it as such. Biblical models promote restitution, and Christians should work toward healing and closure. Because of this, most Christians do not have a problem in principle with reparations for slavery.
Very. The debate centers on the particular form(s) those reparations should take—what specific policies a government or institution should enact. That is a matter that Christians should deliberate with grace, wisdom, and love.
