Learning to listen: Cultural perspectives on Rev. Wright
By Alan Strachan, Ph.D. and Janet Coster, M.A.
Online Journal Guest Writers
Mar 26, 2008, 00:22
As white Americans, it is natural to view the narrowly
excerpted comments of Obama�s Reverend Jeremiah Wright through the lens of
white culture, and therefore to condemn him. As citizens of our democracy,
those of us who are white must not fall into this trap. It is incumbent upon us
to attempt to understand the meaning of Reverend Wright�s sermons from the
context of the African-American experience and the role of the black church
within that experience. We must take into account, as well, the countless
sermons of Reverend Wright that we have not heard, and the overall context of
his message and his life.
Jim Wallis speaks to this issue in
an article entitled �Healing
the Wounds of Race.�
Wallis describes the �deep well of
both frustration and anger in the African-American community in the U.S� and
then describes the role of the black church: �The black church pulpit has
historically been a place of prophetic truth-telling about the realities that
black people experience in their own country. Indeed, the black church has
often been the only place where such truths are ever told. And, black preachers
have had the reverendal [sic] task of nurturing the spirits of people who feel
beaten down week after week. Strong and prophetic words from black church
pulpits are often a source of comfort and affirmation for black congregations.�
He adds, �The truth is that many
white Americans would indeed feel uncomfortable with the rhetoric of many black
preachers from many black churches all across the country,� and this has, in
fact, proven to be the case. If we do not truly understand the anger and
frustration of the African-American experience, and do not understand the role
of the black church pulpit in addressing, expressing and ameliorating that
experience, then we have fallen short as citizens.
Diane Butler Bass powerfully
describes her
own study and experience of the black church over the past 20 years. As a
white woman, she was at first pained and very angered to learn that, in black
preaching and theology throughout the scope of US history, �black Christian
leaders leveled a devastating critique against their white brothers and sisters
-- accusing white Christians of maintaining �ease in Zion� while allowing black
people to suffer injustice and oppression.� She cites Frederick Douglass'
address, "What to the Slave is the Fourth of July?" first delivered
on July 5, 1852, as an example of this kind of powerful critique.
After months of reading and
attending a black church -- months of �patience, historical imagination, and
lots of complaining to my friends� (both black and white) -- she writes: �I
began to hear the power of the critique. I came to appreciate the prophetic
nature of black preaching. I recognized that these voices emerged from a very
distinct historical experience. And I admired the narrative interplay between
the Bible and social justice. Over time, they taught me to hear the Gospel from
an angular perspective -- the angle of slaves, freed blacks, of those who
feared lynching, of those who longed for Africa, those who could not attend
good schools.�
From the African-American
perspective, Reverend Wright is speaking from within a prophetic tradition,
specifically called the �Jeremiad� tradition. The Jeremiad has historical
precedent and very deep roots in the Biblical prophetic tradition, one
that reaches back thousands of years into the role of the Prophets in the Old
Testament. It includes Jesus, as well, who also spoke out and acted with
�prophetic� anger towards the blindness of the cultural structures and
dominating hierarchies of that time. Within this tradition countless black
ministers, including Reverend Wright, have spoken with anger and passion, and
spoken truth to power.
Is this the only way to
express grievance? No, it is not. Are ministers in the Jeremiad tradition
capable of crossing the line and answering hatred with hatred? Absolutely.
Would we be just as angry and vocal were we in their position? We expect that
we would. Is there a core of truth in much of what Reverend Wright says? We
believe there is, but we will only hear it if we stop �attacking the
messenger,� cringing at the stridency of his voice and focusing only on the
extremes of his message.
How do we -- as whites with rank,
as human beings, as fellow citizens -- continue to learn how to listen,
especially when faced with others� wounds, and even more especially when we may
feel guilty about, or in some way responsible for, those wounds?
Are we willing to more fully
listen both to Reverend Wright�s angry voice as well as Obama�s mellifluous
one? We hope we are. We believe it is only in the authentic and inclusive
hearing of all voices that our own authentic voice is fully formed and informed,
and the promise of our democracy fulfilled.
� 2008 Alan James
Strachan and Janet Denise Coster
Alan Strachan, PH.D. and Janet Coster, M.A. are psychotherapists in
private practice. They are currently writing a book about the
struggle between democracy and dominance in politics, religion and the
individual psyche.
Copyright © 1998-2007 Online Journal
Email Online Journal Editor