Black Rage

This is part of a larger work entitled, “Perspectives of a Black Rage Sensibility: (Reshaping) God Through Spaces of Blackness”

I came into a STM (Master of Sacred Theology) program at a Lutheran seminary in that crucible where the disparity between Black America and the America posited by white folks. I came, again, into the dialogue around hatred and race as the seminary struggled to adequately face the death of Trayvon Martin, Mike Brown and the Charleston Nine. The reflections of this thesis is tattooed on the backs of black bodies in every town in “these yet to be united states of america.”[1] Here begins my fresh perspective of addressing hatred in the face of the Cross.

Imagine being one of seven black students, at a major university, with a current student body of over 40,000 students.  Furthermore, envision attending a philosophy class, where your professor asks all the students to bring in a picture of Jesus to the next class. Finally, on the day of the class, all of the pictures are gathered, and discussed from the perspective of the professor. Most of the pictures are of a nicely manicured white, Jesus with blond hair and blue eyes made popular by Warner Sallman.[2] This Jesus is striking a pose with a full set of beautiful teeth and a look of perfection. But, within the stack of pictures there arises a photo of the mangled black face of Emmitt Till. A face that looks as if all of hell has been unleashed upon it; a face so distorted that it would be hard to notice that it was the face of a human – (head swollen five times its size, tongue out of his mouth from being choked so hard, eyes out of socket, skull split in two from the blade of an axe.)[3] After viewing the picture, the professor asked, “What the hell is this?” The black student responds, “This is what God looks like when he dares to offend white folk!”[4] This narrative isolates, while pinpointing, the vast differences in the ways Jesus is viewed across the black community. When such evil is perpetrated against black bodies, Jesus cannot be viewed through a lens of whiteness.

The need for a Jesus that embodies the pain of an oppressed people is warranted. Albert Cleage expressed this view in the book The Black Messiah, which depicted Jesus as a black revolutionary leader that critically engaged oppressed black people.[5] The by-product of such pain and torture is beheld in Black Rage. Black Rage is distinct from simple rage. Simple rage is compounded by the experience of being black and therefore, the socially acceptable target of enacted hatred. The full possession of one’s blackness thickens the impact of the experience of rage. Even so, blackness simultaneously critiques and identifies the distinguishing factors of trauma. James Cone expresses the need to emphasize the black component of one’s experience in his naming of Black Theology of Liberation.[6] Cone states that he was black before he was a theologian.[7] Cone asserts, “My identity with blackness…controls the investigation.”[8] The reality of Cone’s and others’ black experience augments the overall perception of any emotive concept. Black is not just a color or racial construct. Black is a rigid identity of faith where an embodied rage seeks to understand and interpret God. This identification is similar to Cone’s Black Theology of Liberation where he deliberately focuses on a one-sided view of Jesus. He theologizes upon the injustice done to the black community equating the suffering of blacks with the suffering of Jesus.

Cone’s and Dr. Carter’s depiction of Jesus reinforces a stagnated hope that has plagued the lives of black folks.[9] Even in the midst of massive social chaos, black folks were able to persist in their faith in God. Nonetheless, a history of heinous acts perpetuated upon the black community impacted their faith –Black people endured such hate and still remained able to say there is a loving God. How does a loving God allow such evil to dismantle a particular group of people? These are questions and thoughts that many black Christians and theologians have wrestled with for years.

Black Rage emerged as a social strategy for progress. Black Rage is a catalytic force that helped produce a creative response to terror without reciprocating the level of hatred that was perpetrated upon their bodies. Black Rage, the outcry of people rendered legally and socially invisible, searching for peace in a nation that designated them as the “other.” As the culture of the black community developed over the years from enslavement, to Emancipation, to reconstruction, to Jim Crow, to the Civil Rights Movement and the backlash of shootings of Boyd, Rice, Martin, Scott, etc., so did the Black community’s understanding and articulation of God. Within those decades and decades of growth and development, the impact of Black Rage surfaced in the black body in many ways: church, jobs, education and imprisonment. The concern of this work is to describe and analyze how Black Rage has shaped how the black community sees God.[10] The thesis of this study is that Black Rage, embodies people who have endured heinous crimes on a continuous basis therefore manufacturing a Black Rage. Black Rage opened the black community to experience God through narratives that detailed their generations of struggle. As a people that respond to God from the experience of pain instead of being the people who are the purveyors of pain, where their Black Rage shaped their hermeneutic for understanding God.

 

 

[1] These Yet to be United States of America is a poem written my Maya Angelou. The use of lower case are mine which are used as a form of protest for brutality levied against the black body.

[2] Warner Sallman was a Christian painter from Chicago. He is most associated with his portrait, “Head of Christ,” of which more than 500 million copies have been sold. In 1994, the New York Times wrote he is likely to be voted the “best-known artist of the century”. Obery Hendricks writes about Sallman’s white Jesus: Then there was the famous blue-eyed Jesus…the most popular and most fanciful image of him (which I, like most folks I knew, thought to be the exact likeness of the Lord). The Scandinavian features and the clipped beard and carefully coiffed blond curls –not to mention the piercing blue eyes –gave Sallman’s Jesus a nobility that assured all who gazed upon him that the last thing he would do was cause trouble or upset anyone’s day.” Obery Hendricks, The Politics of Jesus: Rediscovering the True Revolutionary Nature of Jesus’ Teaching and How They Have Been Corrupted, New York: Three Leaves Press, 2006., 2.

[3] These are words and details that were provided by Mamie Till when she had the opportunity to see her son. Mamie Till, “The Untold Story of Emmitt Louis Till,”TV1 https://www.youtube.com/watch?v=mAemBpFM1NI, April 28, 2011. (accessed April 28, 2016)

[4] This is the true story of Dr. Mack King Carter during his undergrad years at Florida State University. He was a major part of the integration of that campus in 1972 and became one of the country’s foremost black preachers. He died in October of 2013.

[5] Albert Cleage Jr., The Black Messiah, Trenton, New Jersey: African World Press, Inc., 1989.

[6] James Cone, Black Theology of Liberation, New York: Lippincott, 1970.

[7] Ibid.

[8] James Cone, Black Theology and Black Power, New York: Orbis Books, 1969.,33.

[9] Black people, black community or black folks will be used at different times to indicate the black experience.

[10] I am inserting that to “see God” is to experience the love or lack thereof of the same God one claims. Seeing, then, is just not a visual exercise but a tangible experience of the believer that leaves a permanent pathway to transformation. “Seeing” God is the primordial hope that God enters into the struggle with black people.

 

Advertisements

Unmasking a Preserved Blackness: Ontological Blackness in Evangelical Circles Part 2

Dr. (William Augustus) Jones, in his book, God in the ghetto, argues quite accurately that one’s theology, how I see God, determines one’s anthropology, how I see humans, and one’s anthropology then determines one’s sociology, how I order my society.

Now, the implications from the outside are obvious. If I see God as male, if I see God as white male, if I see God as superior, as God over us and not Immanuel, which means “God with us,” if I see God as mean, vengeful, authoritarian, sexist, or misogynist, then I see humans through that lens.

My theological lens shapes my anthropological lens. And as a result, white males are superior; all others are inferior.- Dr. Jeremiah Wright

 

Is there ever a better time to embrace my blackness? Some would and have cautioned me to slow my intentional broadcasting of my blackness. I then caution them that my blackness in no way sidelines my understanding and love for diversity. It is within diversity where honest dialog can transform a community. True informed dialog will prove useless if all parties are unwilling to be honest to themselves or have a lack of personal introspection.

It is James Baldwin that shapes my thinking when the topic of diversity in on the table. His ability to speak with such honesty about the plight of black folks in America but yet move within many white circles was epic. He never coward away from an issue because of it would prove uncomfortable for his audience.  Though he spoke with an unwavering intent about his love for the black community he still had a love for diversity. It is uncommon today, especially in the church, to see folks who can make this type of transcendence.

Many times a false theological approach is used when the topic of race comes to the table. The attempt is to draw attention away from hard topics instead of drawing them to it. In his famous “I Have a Dream” speech, Dr. King says,

“So we have come today to dramatize a shameful condition.”

That is what the black church has to do many times in order to spark change in evangelical circles; they have to incite and infuse the issue into the masses by all means that are viable. The evangelical circles many times dismiss this as false doctrine and then cover it with focus on pseudo- “Jesus talk.” In a bigger scheme of things the Jesus talk would be warranted, -salvifically- but in this case it is more of a smokescreen-a intentional practice to draw the attention away from any issues.

The value of black skin is minimized in society so the need to address any concerns about black skin becomes good missional talk but bad practical methodology.  So you get evangelical circles that will provide missional efforts to the continent of Africa but have turned a blind eye to the African descendants (blacks in America) around the corner from their church. This is problematic and highlights how our perspectives guide our engagements with others.

Still wrestling…