Much ado has been made about Rev. Jeremiah Wright's speech to the National Press Club down in Washington yesterday.
Today, Sen. Obama called his Pastor's remarks an 'outrage,' throwing his former minister under the same bus that hit his grandmother back in
March.
[
Link]
The punditocracy was quick to weigh-in. Washington Post columnist George Will mused that Rev. Wright's discussion of church orthodoxy creates questions for the Sen. Obama to answer given the Senator's 20 year affiliation with the radical congregation:
He (Rev. Wright)is a demagogue with whom Obama has had a voluntary 20-year relationship. It has involved, if not moral approval, certainly no serious disapproval. Wright also is an ongoing fountain of anti-American and, properly understood, anti-black rubbish. His speech yesterday demonstrated that he wants to be a central figure in this presidential campaign. He should be.
[Link]
Politically, I have no doubt that Mr. Will's perspective is a legitimate critique of the Obama Campaign and of Rev. Wright's comments in particular. But given my penchant for political analysis (some have called it a redundancy), I was curious to delve into Rev. Wright's comments a bit deeper to rifle through any theological implications that might have been overlooked in the days subsequent to the storm.
What follows are a few thoughts.
Rev. Wright’s main argument is two-fold: that the attack against his previous sermons was an attack against the Black Church and that the attack was an affront to liberation theology. Rev. Wright said:
It is all of those streams that make up this multilayered and rich tapestry of the black religious experience. And I stand before you to open up this two-day symposium with the hope that this most recent attack on the black church is not an attack on Jeremiah Wright; it is an attack on the black church.
[Link]
He then attempted to justify the above by readings from
Isaiah 61 and
Luke 4 arguing that the context of both speak to God's radical desire for
change in a social order that has gone sour. It is not difficult to see that such ideas have fertile ground for germination after a quick read of the texts. But the inverse is equally as obscure. One could quite rationally conclude on reading the same passage that the change God spoke to was not social change at all, but about the change of a person's heart upon embrace of the Gospel. My Protestant inclinations would have me agree with the somewhat Calvinist thought (shudder) that society is a damn mess, quite literally, and that God would not be so naive as to seek a social change that God knows will not happen in his omniscience.
But let us give Wright the benefit of the doubt. Surely, no one would dispute God's desire for 'positive, meaningful and permanent change' as the Reverend notes? We can also, probably, agree that God does not look favorably upon notions of superiority. After all, we are all a damn mess but for Christ. Whither then the dispute? As with most disagreements, conflicts arise from the solutions proposed. In turn, the next portion of Rev. Wright's comments reach a vastly different conclusion than mainstream Protestantism- assuming there is one.
Whereas many believers might look inward to change, Rev. Wright makes the inference that, "God’s desire is for transformation, changed lives, changed minds, changed laws, changed social orders, and changed hearts in a changed world." He then lauds the efforts of a wide range of social activists from
Jarena Lee to
Malcom X. Thus, the change God seeks is
not an inward one, but an outward activist transformation that subverts the present political order for want of the oppressed.
In conclusion, the Reverend adds:
To say “I am a Christian” is not enough. Why? Because the Christianity of the slaveholder is not the Christianity of the slave. The God to whom the slaveholders pray as they ride on the decks of the slave ship is not the God to whom the enslaved are praying as they ride beneath the decks on that slave ship.
How we are seeing God, our theology, is not the same. And what we both mean when we say “I am a Christian” is not the same thing. The prophetic theology of the black church has always seen and still sees all of God’s children as sisters and brothers, equals who need reconciliation, who need to be reconciled as equals in order for us to walk together into the future which God has prepared for us.
Reconciliation does not mean that blacks become whites or whites become blacks and Hispanics become Asian or that Asians become Europeans.
Reconciliation means we embrace our individual rich histories, all of them. We retain who we are as persons of different cultures, while acknowledging that those of other cultures are not superior or inferior to us. They are just different from us.
We root out any teaching of superiority, inferiority, hatred, or prejudice.
And we recognize for the first time in modern history in the West that the other who stands before us with a different color of skin, a different texture of hair, different music, different preaching styles, and different dance moves, that other is one of God’s children just as we are, no better, no worse, prone to error and in need of forgiveness, just as we are.
Only then will liberation, transformation, and reconciliation become realities and cease being ever elusive ideals.
It would be fighting sacred text with sacred text were I took look up the Biblical contradictions to Rev. Wright. With your indulgence I will omit this argument. You can take or leave my word that they exist. Who am I to impose one interpretation for want of another? Looking at the comments logically, however, I am not convinced that one follows from the other.
First, Rev. Wright draws a distinction between the God of the Slave and the God of the Owner as justification that a unity of Faith is not enough in accomplishing the social change sought. Then, he adds that there is a dichotomy of meaning when one professes faith. By Wright's estimation, the root of the issue is that there is a need for reconciliation that must precede any future of equality among the races.
Given the argument above, the textual basis initially relied upon by Rev. Wright in Luke and Isaiah breaks down. A pastor, lay leader or clergymen can make no appeal to any scared text and speak of reconciliation (or a message of Universality such as the Gospel) when the initial premise of the debate is that the God to whom we pray varies depending upon one’s race. The implication of this point is that there can be no message of unity or over-arching display of reconciliation absent a
common source from whence cometh our help.
Next, Wright argues that we ought to view other races as neither inferior nor superior but different. Taken in isolation there is nothing inherently contradictory with this statement. In fact, it could well be a model of tolerance for all those concerned with race relations and pluralism. But taken in the context of Rev. Wright's other remarks, it remains a mystery how even such a benign recognition of difference can be accomplished. The reverend’s initial premise, after all, is that everyone has a different God. Given this construction, saying that we are different is no more insightful than saying that we are all humans. Of course we are. The matter in terms of reconciliation is not difference per se, but
how we are different and whether we are willing to embrace one another. But in order for there to be a Spiritual mandate for reconciliation in a Christian world-view, we must proceed under the assumption that there is one God Whom we all share. To argue otherwise is to argue circuitously.
In my brief review of the Reverend's theology, I have merely looked at the capstone of Wright's comments. His most controversial remarks I will leave to my political betters. I suppose the only conclusion I can draw in proceeding along these lines is that there is at least one glaring point of truth believers can glean from Wright's comments (without dismissing them wholesale).
There remains much work to be done in the Body of Believers to bring about reconciliation among the races here in the United States.
But the solution for such reconciliation is not further divisiveness. It is not found in a theology that assumes in its departure point that we pray to different Gods. It is not found in a theology that believes our conception of God is different though we all profess the Blood of Christ as the sacrifice for our sins. Were this true reconciliation could never occur by definition because our prayers toward that end would merely be in the subjective rather than in the Universal.
In a shared, Christian world-view, reconciliation can only begin with the acknowledgment that there is but one God for both
slave and free. Absent this profession, any discussion of reconciliation remains premature.