Thursday, December 25, 2014
Friday, December 19, 2014
Earlier this month I had the opportunity to participate in a reading of Martin Luther King's letter from Birmingham Jail. We recorded it; it'll eventually be made available at Red Letter Christians. This was the letter King wrote, on scraps of paper snuck in and out of prison by his lawyer and other visitors, in response to white moderate clergy who had criticized the nonviolent direct action King and others had conducted against the city's segregationist policies. In addition to putting people in prison, Birmingham police and fire fighters attacked protesters, including children, with dogs and fire hoses.
- How do you bring hard news to the hard-hearted?
- How do you give voice to the voiceless?
- How do you hold up justice while holding out for peace and restoration?
- How do you mediate and moderate conversations that are packed with rage and loaded with the weight of history?
I had hoped that the white moderate would see this need [the need for intervention in the oppression of blacks in the segregated American South]. Perhaps I was too optimistic; perhaps I expected too much. I suppose I should have realized that few members of the oppressor race can understand the deep groans and passionate yearnings of the oppressed race, and still fewer have the vision to see that injustice must be rooted out by strong, persistent and determined action. I am thankful, however, that some of our white brothers in the South have grasped the meaning of this social revolution and committed themselves to it. They are still all too few in quantity, but they are big in quality. Some - such as Ralph McGill, Lillian Smith, Harry Golden, James McBride Dabbs, Ann Braden and Sarah Patton Boyle - have written about our struggle in eloquent and prophetic terms. Others have marched with us down nameless streets of the South. They have languished in filthy, roach infested jails, suffering the abuse and brutality of policemen who view them as "dirty nigger-lovers." Unlike so many of their moderate brothers and sisters, they have recognized the urgency of the moment and sensed the need for powerful "action" antidotes to combat the disease of segregation.I wanted to read this paragraph for the video because I thought it would honor Ralph's memory. It was, nevertheless, a hard paragraph to read. There are words in it that I am loathe to say. More than even that, however, was the challenge underlying these words. Ralph McGill, Lillian Smith, Harry Golden, James McBride Dabbs, Ann Braden, Sarah Patton Boyle and the other unnamed white allies in King's letter are not characterized as "radicals" or even "progressives." They're certainly honored as "brothers" (and, presumably, "sisters"), but brothers and sisters "of the oppressor race." Moreover, their acts of moral courage - to write to a white audience in favor of integration and the civil rights of black people, to march with blacks in hostile towns, to endure imprisonment, to experience official violence in solidarity with their black neighbors - these acts of moral courage are merely, in King's vision, "moderate." It is not in the least bit radical, King demonstrates methodically throughout the letter, to acknowledge the basic human rights of another human being. It's hardly progressive to recognize the difference between a just law and an unjust law, to obey the one and defy the other. We are not saints when we stand with people who are persecuted and oppressed. We are doing the basic thing, the only right thing. TWEET THIS: It is not in the least bit radical to acknowledge the basic human rights of another human being. When we fail to do these things, we fall short of even moderation; when we fail to stand for and with those whose rights are being violated, who are suffering violence in service to an unjust system, we have fallen into sin. TWEET THIS: We are not saints when we stand with people who are oppressed. We are doing the basic thing, the only right thing. The burning question, I think, for most white people, especially white people of good will, when it comes to race relations, is "How much is enough?" That elusive "enough" will ease our white conscience, but it will not serve the cause of justice; it will not settle the matter of racial inequality. King addressed the elusive enough in another historic paragraph, delivered only a few months after Birmingham:
There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. ... We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. ... We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream." ... I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."That day is slow in coming. But it is coming. And we who are white would be wise to be at least moderate enough to stand on the right side of history with our neighbors of color who have waited long enough.
Monday, December 15, 2014
I've just made my first ever visit to Birmingham, Alabama, where fifty-one-and-a-half years ago Martin Luther King Jr. was jailed for his role in organizing nonviolent protests by black Alabamans against the unfair, inhumane and fundamentally unjust policies of their city. While King was in prison, men, women and children of color were attacked on the streets of Birmingham with dogs and fire hoses. Their attackers were police and fire fighters; the attacks were sanctioned by the commissioner of public safety.
- Things like a pervasive and persistent disparity in how laws are enforced on black people as compared to white people.
- Things like a legal and cultural predisposition that official acts of violence are above suspicion.
- Things like the execution of young black men for such crimes as walking through the wrong neighborhood or listening to the wrong music or not showing enough deference to the powers that be.
Monday, December 08, 2014
For all the Reformation-yelping about sola Scriptura and the priesthood of all believers, the Bible is, by and large, mediated to the masses through an elite few - through scholars who write commentaries, through trained (and untrained) clergy who interpret the text in their sermons, through Sunday school teachers who direct the learning of their students, through publishers with fallen and finite editors such as myself. Nothing wrong with that - except that, like everyone, the elite have blind spots. The Scriptures are, by and large, set in a context of oppression and marginalization. Sometimes the audience is the oppressed; sometimes it's the oppressors. Sometimes both audiences are, for all intents and purposes, one and the same. We overlook stuff when we forget that about the Scriptures, and when we forget that those of us who are comfortable are not necessarily the ones to whom God is speaking words of comfort. TWEET THIS: Those of us who are comfortable are not necessarily the ones to whom God is speaking words of comfort. Hence the project I'm now thinking of:
A People's Commentary on the New TestamentThis ongoing experiment is an attempt to notice in the Scriptures a running theme of "striving" (in the words of people's historian Howard Zinn) "against corporate robber barons and war makers, to make ideals [professed in public] a reality — and all of us, of whatever age, can find immense satisfaction in becoming part of that." I fully expect to add confusion alongside insight to the popular conversation about the Scriptures. In other words, I see the folly in this undertaking. But I'm still going to undertake it. :) I invite you to undertake it as well, because otherwise it's not a people's commentary, it's a person's commentary. If you're game,
- Pick a chapter of the New Testament and interpret it online.
- As you write, think about people you know (or see, or imagine) who are not sitting in the halls of power.
- Think of the author of your particular scripture text not as someone with an advance on royalties in the bank and a Macbook Pro on their lap but as someone with no place to lay their head.
- Use the hashtag #PeoplesCommentary so the rest of us can find it, and so eventually we can sync the whole thing together.