The seminary had a forum last week, organized by students, to talk about the flap caused by those who cherry-picked Rev. Jeremiah Wright's sermons for so called sensational clips and then tried to tie the Democratic candidate Obama to them. Our homiletics professor, Dr. Debra Mumford, pointed out that they not only took these clips out of context from the whole sermons and from their scriptural basis (Wright is a completely biblical preacher, by the way), but they also took him out of the context of preaching in a black church, out of the context of the black prophetic preaching tradition, and out of the context of black liberation theology. She also suggested that she could find nothing untrue in what was quoted by Wright--an important distinction!
I thought that the mostly white students in the crowd needed to think, as well, about how they approach public issues in their preaching in the context of mainline, European-American, middle-class congregations. Here is what I wrote in response.
In my 35 years of preaching to mostly middle and upper-middle class European American Presbyterians, I engaged in a very different kind of prophetic proclamation. I think Wright and I may use similar hermeneutic principles, but it did not look or sound anything like what he does. With my congregations, I listened carefully with ear and heart and mind to the culture and existential concerns of my congregation (as Wright did at Trinity UCC) and the historical situation in which we lived. Then I shaped the prophetic messages to work into their particular hearts and minds. I did not usually overtly challenge or criticize their compliance and collaboration with the dominant culture that oppressed others. The reason for that is that I had learned that they could not hear hope and gospel for themselves or for others if they closed their ears to the prophetic message. That’s similar to the mental processes we observe in commentators and news anchors and others who wont’ or can’t really hear Jeremiah Wright’s messages.
The other thing that I did in my congregations that is parallel to Wright—I let them know in as many ways as possible that I loved them, and helped them learn to trust me. After a while, they also became more open to my prophetic proclamation because it came in the context of trust and love. Each of us has to measure how long to let that trust build in a particular congregation before turning up the pressure in prophetic preaching.
With reading the context and building trust, over the years I learned to frame the gospel and the prophetic message in ways that would open their hearts and minds to the possibility of inner transformation for themselves and compassion and commitment to others, particularly to those on the margins. This was not always fruitful, but I kept at it. Frequently they thought I was “making them think” which is white folks’ way of struggling with these issues, and that was OK with them. They also knew, because I repeated it often, that they were not required to agree with me. As good Presbyterians they were required, instead, to come to grips with the scripture passages, listen to my proclamation, examine their own conscience, and arrive at their own conclusions. Thus I could do prophetic preaching that fit the time and place, in my own particular way.
It's all about the context!
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