Rarely am I annoyed by something to the point of deciding to write a blog post extemporaneously, but this case will mark a departure from my previous reserve.
By now everyone who is paying even scant attention to the political campaign is aware of Rev. Wright (Sen. Obama’s pastor of twenty years). Most recently he has engaged in a number of speaking engagements in which he has spoken eloquently and passionately about his views, and expanded admirably on sound bites that had admittedly demeaned and narrowed his ministry and message. Rev. Wright is a remarkable man, and a formidable preacher; certainly now one of the best known Black preachers in America, though he had a good deal of prominence before all of this started.
Rev. Wright preaches from a distinct tradition within the larger Black gospel tradition; one that emphasizes the prophetic engagement of the church with the world. His sermons and analyses serve the function of calling needed attention to the foibles, failures, and outright dysfunctionality of the American government. The Black liberation tradition from which Wright springs is not mainstream American evangelicalism, and like much of what happens within the Black community, it is obscure in its origins and impact to the larger American psyche. Like the prophets, liberation theologies have a particular edge that lends itself to causing great offense in the hope that the people to whom the message is addressed will change their behaviors and repent. The recent spotlighting of Rev. Wright and indeed the very fact of Obama’s candidacy has allowed an opportunity for many American’s to “listen in” on a conversation that occurs within the Black community. Wright’s style, cadence, free use of Biblical passages, even his mannerisms are exceedingly common within the Black church.
I would be dishonest if I did not say that some of the things Wright has been quoted as saying are not entirely unfamiliar to me or foreign to my ears, having grown up as I did strictly within the Black church tradition. Let me also say that the kind of preaching Wright does and the ministry he advocates does bear a certain appeal. His sermons touch a deep chord with many in the Black community. Even his flirtations with universalism and his seeming embrace of Louis Farrakhan are not particularly exceptional within the context of the Black church and community. A large part of this is the simple reality that our history in America has not afforded us much luxury of distancing ourselves too far from those with whom we may vehemently disagree. The outside pressures of racism, discrimination, and poverty have created within the Black community a type of tolerance for diversity of ideas and approaches that would surprise many. It is the reason why Black churches rarely split over theological issues, but much more frequently over personality and leadership issues. It is also why many Black people will turn a willful blind eye towards practicing homosexuals in the church, or to preachers who proclaim a prosperity gospel. There is a decidedly political aspect to Black church life that means you simply don’t disrespect another recognized leader in the Black community publicly even if you think him to be a charlatan and a fraud. In this, Obama is correct; he can no more dissociate himself from Wright than he can from the Black community.
Having said all of that, I part ways significantly with Wright’s characterization of the negative press attention he’s received as being an attack on the Black church. Rev. Wright. whatever his strengths in preaching or service or even his theological persuasion, does not speak for me. I am as Black as they come, and I love the Black church. Indeed I myself am a minister of the gospel and I understand the responsibility that comes with proclamation. I would not want someone to dissect all of my sermons. Some of the early ones were probably borderline heresy. Nevertheless, Wright does not speak for me, nor does he speak for the hundreds of Black denominations, thousands of churches and millions of church-goers. Prophetic preaching is a hallmark of the Black church, but so is redemptive declarations of forgiveness. The pulpit is not the place to peddle conspiracy theories and wild eyes imaginings about the U.S. government. Furthermore it is not his place to declare or anoint himself as spokesman of the Black church in America.
As we and others have wrestled with what it means to form an authentic Asian American theology one of the places to which we’ve looked has been the developed of an authentic Black voice in liturgy, theology and preaching. As a participant in that ongoing conversation, I believe it is important to remember that any authentic Biblical theology must be first rooted in the revelation of God through Jesus Christ and the sacred text of scripture and then at how that revelation speaks into and reinterprets our particular context. It is likewise important to recall that the kingdom of God is a kingdom not of this world, and that the vagaries of politics and government are not to be overly feared, sanctified, or vilified. They are what they are, and they will perish when he who will come shall come.