Biblical Scholar, Seminary Professor, Episcopal Priest

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Lament for Jerusalem and Genocidal Violence


Luke 13:31 At that very hour some Pharisees came and said to him, “Go! And get away from here, for Herod wants to kill you.” 32 He said to them, “Go and tell that fox for me, ‘See here, I am casting out demons and restoring health today and tomorrow, and on the third I finish. 33 Yet today, tomorrow, and the next, I must be on my way, because it is impossible for a prophet to perish outside of Jerusalem.’ 34 Jerusalem, Jerusalem, that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you all were not willing! 35 Look now, your house is released to you. And I tell you all, you will not see me until the time comes when you all say, ‘Blessed is the one who comes in the name of the Lord.’”

Let us pray:
In the name of the in whose image we all we created. Amen.

The sermon can be heard here.
The entire gospel of Luke can be described as facing Jerusalem. Where Luke deviates from Mark and Matthew, it is often in the sequence and geography of Jesus’s life building towards a single momentous trip to Jerusalem in contrast to multiple trips in the other gospels. Jerusalem for Luke is the place where God redeems the world in the resurrected death-canceling life of Jesus. But Jerusalem is so much more. Lent, like Luke, is taking us to the cross and the tomb, not just anywhere, but in Jerusalem.
The sacred geography matters. Jerusalem matters. The Rector of the historic African American St. James parish in Baltimore explained the saga, story, and significance of Jerusalem this way:
“Jerusalem was once a place where there was room for everybody. And yet as the years have gone by, human beings have refused to listen to the lesson of love. [He’s been preaching about love for a long time.] There have been more wars, more fighting, more chaos over the holy city than anywhere else on the rest of the earth…In 2500 BC, Jerusalem was a Canaanite enclave, inhabited by the Canaanite peoples…In 1000 BC King David came and he conquered the city and made it part of the nation of Israel…In 587 King Nebuchadnezzar conquered Jerusalem and destroyed it and made it part of the Babylonian Empire…In 537 BC King Cyrus of Persia came, conquered the Babylonians and took over Jerusalem…In 392 the Selucids took it over. In 198 the Ptolomes took it over. In 63, Pompey from Rome came and conquered it. In 70 AD the Romans destroyed it. In 135 AD the Romans destroyed it again. In the 4th century, Constantine made it a Christian city. In the 7th century, the Muslims took it over. In 1099 Christians took it from the Muslims. In 1187 Muslims took it back. In 1517 the Ottoman Turks took it from the other Muslims. In 1870 the British took it over. 1949, the United Nations…” (I give him an A- and play this clip for my students.)
His recitation – without notes – doesn’t even include the time Jerusalem was subject to the Assyrian Empire or a Pharaoh picked his own king for Judah, more than once, or how Jerusalem and the rest of the word fell under the control of Alexander the Great. Stopping before the founding of the modern State of Israel and the forced resettlement of Palestinians or the resulting wars and continuing intifadas, (then Fr.) Michael Curry cried out, “How long O Lord?”
Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!
Jerusalem. The name fires the imagination, conjures up awe, holiness, and violence. It is a legendary place of sacred story and a thriving prosperous city, and a divided inequitable city, and a holy city, and a mecca for tourists and pilgrims. It is a legendary city and a real city. It is a place with a bloody history and a bloody reality. Jerusalem is the place where the stories of scripture are made real in stone and bone. Jerusalem is a place that Americans politicize, and Christians romanticize.
Some parts of what makes up Jerusalem have been inhabited since the Stone Age before there was such a thing as an Israeli or Palestinian, Israelite or Canaanite. As far as I’m concerned, everyone after the Natufians is a late-comer and an immigrant. Between the mighty empires of Egypt and those of Mesopotamia, Jerusalem and Canaan and ancient Israel were not just on the road to war and imperial expansion, they were the road to war and empire building.
Jerusalem is forcibly dragged into Israel’s story when David conquers it to provide a neutral base from which to rule so as not to show any favoritism to northern or southern tribes. We’ve been taught all our lives to read from the perspective of the Israelites and give no consideration to the Canaanites. A whole lot of us grew up cheering Joshua’s genocidal slaughter of the Canaanites and gave no thought to what it was like for the people of Jerusalem to be occupied by David for the convenience of a well-situated capital city. That kind of thinking made it easy to identify the native peoples of this land as the new Canaanites and attempt to eradicate them like the old Canaanites. That kind of thinking causes some to conflate the ancient nation of Israel with the modern state of Israel. They are not the same. They are connected. There is a largely direct line between them, but they are not the same.
Romanticizing Joshua’s conquest of Canaan and David’s conquest of Jerusalem leaves genocidal language unchallenged in the scriptures, our genocidal past unrepented, and, provides theological language, and sanction for those calling for genocides today. We saw a horrific, chilling, glimpse of that in the massacres at the mosques in New Zealand, a man who murdered children, three and four years old so they wouldn’t grow up to be adult Muslims and have and raise Muslim children. That is genocidal white supremacist violence wrapped up in a toxic empire of Christiandom shell. Jesus’s lament over Jerusalem must be heard in its ancient and our contemporary contexts.
The ancient Jerusalemites were people created in the image of God like the rest of us, both victims and perpetrators of violence. Their tiny home was invaded and conquered by a warlord in the name of a God they may or may not have worshipped. The shining moments of the Davidic and Solomonic monarchies were purchased in blood. Their Jerusalem passed into Assyrian control where it was squeezed for every shekel, including the silver on the doors of the temple. They were subject to wanton acts of violence like the siege and razing of Lachish where the Assyrians tortured Israelites by hanging them on only slightly sharpened sticks and cutting their still living bodies open down to the bone. Archeological sources record that when they took tribute and hostages from King Hezekiah, they even took his daughters–who are never mentioned in the bible, likely because of the shame.
Then the Babylonians came, and Jerusalem was subject to more violence than they had ever experienced or could ever had imagined. So much so that when Cyrus of Persia defeated Babylon and allowed the Israelites to return home, he was hailed as God’s messiah in Isaiah. (There are multiple messiahs in the bible, but that is another sermon.) Alexander’s conquest was relatively mild, but those who followed him were savage. And then Herod got Jerusalem and Judea in part by knowing which backstabbing Roman general to back.
Jesus’s Jerusalem had a bloody history. But it wasn’t just conquerors, colonizers, and occupiers who were spilling blood. Like all other peoples they shed their fair share of their own blood. And among the most notorious crimes were the murders and attempted murders of several prophets. It wasn’t just that the prophets were preaching a word of God that the people didn’t want to hear, but that the prophets were also preaching highly political words that that challenged the power, authority, and sometimes competence, of civil and religious leaders. Prophets and preaching have always been political. These prophets preached against Jerusalem. They preached against their puppet-kings and their puppet-masters. They preached against the inequities in Jerusalem among her own people. And they proclaimed the inevitable fall of the holy city where God dwelt and which God had previously protected from invading armies, because not even in Jerusalem could those systemic institutionalized inequities stand.
And so the prophets were targeted rather than heeded. One of those puppet-kings, Jehoiakim, sentenced the prophet Uriah to death, and when he escaped to Egypt, had him killed there and his body brought back to Jerusalem, Jeremiah 26:20–23. When Jeremiah preached the fall of Jerusalem, after beating him and throwing him in jail, the people of Jerusalem called for his death, and Zedekiah, the last king of Judah appointed by Nebuchadnezzar, let them have him. Jeremiah was only saved because someone remembered the prophet Micah–whom everyone agreed was a trustworthy prophet unlike Jeremiah, who wasn’t believed until after his death¬–Micah had said virtually the same thing, Jeremiah 38:4–6. And then there was the infamous murder of the prophet Zechariah, not the one who wrote a book of the bible¬–everyone, including Matthew and Jesus mixed them up–Zechariah was murdered on the temple grounds, in the court, in sight of the altar, 2 Chronicles 24:20–22. Jerusalem’s reputation as a place that kills prophets even makes it into the Quran five hundred years later:
We gave Musa, Moses, the Book, and followed up after him with the messengers, and We gave Isa, Jesus, son of Marium, Mary, clear signs, and supported him with the Holy Spirit. (But) whenever a messenger brought you what you yourselves did not desire, you become arrogant, and some you called liars and some you killed. Sura 2:87
According to New Testament scholar Joseph A. Fitzmeyer, when Jesus said, “it is impossible for a prophet to perish outside of Jerusalem,” he was saying, “it is not destined that Herod will kill me, but that Jerusalem will,” (Anchor Bible Commentary on Luke, p 1032).
Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!
I am struck that Jesus’s response to the threat from Herod and murderous history of Jerusalem was not to resort to a toxic masculinity, call for force of arms, or even call down fire and brimstone. Instead he portrayed himself as the most ridiculous of animals, the very image of protective motherly devotion, almost mindlessly so. I imagine mother hen Jesus wanting to gather all of the disparate chicks of his, her, Jerusalem under her, his, wings: Not just Israelites, but Geeks and Romans, and Syrians and Libyans, and everyone else from everywhere else. Jesus wasn’t distinguishing citizens from immigrants and refugees; he wasn’t even distinguishing between the oppressed and their oppressors. He just wanted to hold them all to his heart, and like a mama hen, sit on then when they looked to get out and get up to trouble. Some will see in this image a call for mass conversion, certainly that is how the church has operated, often to its shame. But I want to point out that Jesus didn’t lay any requirements on those he wanted to embrace in the city for which he lamented.
The City of Peace has never known lasting peace. Neither have the rest of us. There is still blood in the streets of Jerusalem. Jerusalem is still a city of many peoples from many nations with many faiths; there are still those who are occupied and those who occupy. And there are still prophetic voices crying out against inequitable governing structures and policies that cannot and will not stand. Now those prophetic voices are Palestinian, and sometimes Israelis, and sometimes, other voices. Those voices crying out against the occupation of Palestine in the West Bank and Gaza, and the targeted shooting of unarmed protestors, and the continuing eviction of Arab residents of Jerusalem to hand their houses over to Jewish citizens is not anti-Semitic. Critiquing the policies of state of Israel is not anti-Semitic. That’s a lie that has to be prophetically called out because there is real, vile, lethally violent anti-Semitism in the world.
Antisemitism and Islamophobia are the both the spawn of white supremacy as we have seen acted out in blood in the Linwood Islamic Center and Masjid al-Noor in Christchurch, New Zealand, and at the Tree of Life Synagogue in Pittsburg PA, and at Mother Emmanuel AME Church in Charleston SC, and at the Oak Creek Sikh Temple in Oak Creek WI, and at the Overland Park Jewish Center in Kansas City KS, and at the Islamic Center of Quebec City, and, and, and… [h/t @Michael Skolnik https://twitter.com/MichaelSkolnik/status/1106534709302042624]
In the Lenten season we are called to the holy practices of self-examination and study of and meditation on scripture. Today that means reflecting seriously on the stories we tell and the stories we were told. This Lenten season I bid you join me in repenting for the violence of Christians against Jews and Muslims, for Christian complicity in the occupation of Palestine, and for those of you who have white privilege, for silence and inertia in the face of the rising tide of white supremacist violence, in word and deed.
Let us teach and tell new stories about Jerusalem and all of her peoples and those who love her. I will begin by praying Psalm 122 in a new way.
Pray for the peace of Jerusalem,
and pray for the peace of Palestine:
May they all prosper who love you.
Peace be within your walls,
and security within your towers,
and may the walls that divide be torn down.
For the sake of my Muslim and Jewish relatives and friends
I will say, “Peace be within you.”
For the sake of all the houses of God,
I will seek your good. Amen.


Ritualizing Bathsheba’s Rape

Bathsheba with her dead or dying child produced from David's rape while he prays for the child.
Pauline Williamson by permission

In the powerful image by Pauline Williamson (who creates as Sea), Bathsheba sits with her dead or dying child produced from David’s rape while he prays for the child. See her own interpretive work on this passage here.

It is Shrove Tuesday, the Tuesday before Ash Wednesday when Christians traditionally went to confession and were shriven, and celebrated the sweetness they would deny in Lent with delicacies or full-on Mardi Gras and Carnival. Some of us still go to confession; now we call it the Sacrament of Reconciliation or Reconciling a Penitent.

Perhaps we need to repent for how we have ritualized Bathsheba’s rape while excluding her from the penitence it generated while the bodies of women and girls (and not just) are still being plundered, desecrated, and profaned in the church and by anointed leaders.

Tomorrow is Ash Wednesday and Psalm 51 will be our corporate litany. It is ostensibly David’s psalm of repentance after his abduction, rape, and forced impregnation of Bathsheba, and his subsequent murder of her husband. Yet he does not mention her or his specific transgressions against her in it. To be fair, the biblical text constructs David’s sin as being against God and Uriah, her husband, but not against her.

A titular verse likely from the hand of an editor – and it is questionable whether a shepherd boy turned bandit possessed the literacy to write a psalm though he could have composed it and had it recorded – a titular verse proclaims the context of the psalm as that time he “went to” Bathsheba: When Nathan the prophet went to him on account of his going to Bathsheba. (my translation)

He didn’t go to her. He had her brought to him. “His going to her” is perhaps supposed to evoke a Hebrew euphemism for intercourse. It does not describe her as an active participant, an adulteress, as many would later wrongly claim. But it does not make clear the nature of his crimes.

In the (Episcopal) Book of Common Prayer, the psalm appears without the superscription so no reference to Bathsheba remains, misleading, fallacious, or otherwise. We will in David’s voice confess to sinning against God alone, with no specificity (unlike our Jewish kin who collective own a litany of transgressions on Yom Kippur).

In the Litany of Penance that follows we will confess our transgressions against others. But it is striking that we have so abstracted Psalm 51. Now that we are really talking about sexual violence and harassment in and out of the church, #MeToo and #ChurchToo, and calling once beloved figures to account for their sexual predations – Bill Cosby, R. Kelly, Michael Jackson – and laicizing priests, bishops, and cardinals, perhaps we should stop allowing David to get away with structuring his act of contrition around an abstract concept and tell him to leave his gift on the altar and first make peace with his sister.

And perhaps we should repent for our treatment of the survivors of rape in and out of scripture, our coddling of rapists, our refusal to hold great men accountable, and our love of occasionally disembodied liturgy.

In the spirit of Phyllis Trible, when we pray Psalm 51 as our prayer of repentance, we plead the blood of Bathsheba:

She was wounded for our transgressions,
crushed for our iniquities;
upon her was the punishment that made us whole,
and by her bruises we are healed.

For more on Bathsheba’s story see: Womanist Midrash.


When the Crucified Rise: A Black Lives Matter Easter Sermon

 

After the Sabbath… Those three little words can’t possibly convey the emotions of that morning. After the sleepless night that turned into a Sabbath that was anything but a day of rest… After another sleepless night that turned the Sabbath into mundane time on a day that was anything but mundane… After wrestling night and day with the shrieking memory of Jesus’s execution, the hammer falls echoing, echoing, echoing…

After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to see the tomb.

The prophet Miriam lived on in these daughters of her name including the absent Virgin Mother. In this gospel Miriam of Migdala—who wasn’t an English school girl named Mary—and another woman also named Miriam, these Miriams, these so-called Marys, went to see the tomb. Just to see it. To see if it had really happened. In other gospels, yes to prepare the body of Jesus for his burial after the fact, but here, just to see it. Maybe then it would feel real.

They barely had time to process the sight of Jesus’s tomb when their world was turned upside down again. Indeed, the very earth could be said to be turned upside down herself.

The earthquake, the angel, the blinding clothes, the paralyzed guards, one sensory shock after another, piled up, with no time to process what it all meant. And now the tomb is open, maybe they could go and sit with him, see him, touch him one last time. But this creature who is not of this earth speaks… Fear not. They were way past fear.

And then, those words: He is not here; for he has been raised, as he said.

This is the gospel. This is the heart of our faith.

The love of God incarnate in Yeshua ben Miryam, Jesus the son of Mary, transcends the evil and brokenness of this world—betrayal and abandonment, empire and occupation, torture and execution, even death itself. God’s love is real, tangible and present. Jesus is God’s love is poured into this world, this crucified and crucifying world. God’s love is also poured into us. And God’s love is powerful. God’s love is stronger than death, sin, hell, hate and hurt. The loving, liberating, life-giving relationship God began with us at the moment of our creation transcends death. This is the good news.

Come, see the place where he lay, then go and tell… “Come and see” is an invitation to experience that death and remember it. That is what we are doing today, remembering, with our bodies, our whole selves. There are a couple of traditions about the place where he lay, more than a couple. You can see them, touch them, pray in them in Jerusalem. I have, and one in particular is holy to me. But it strikes me as I read this gospel that the place where he lay is more than the place his body was laid in death.

Jesus lay at the place where the poor and dispossessed are ground underfoot by the powerful and power hungry. Jesus lay at the place where people of one race, religion and ethnicity dominate people of another race, religion and ethnicity. Jesus lay at the place where the unjust render judgment over the just. Jesus lay at the place where police brutality goes unchecked and deaths in custody go unremarked. Jesus lay at the place where capital punishment is used to shape the social order, executing the innocent and guilty alike. Jesus lay at the place where the cost of protest and resistance was death. Jesus lay at the place where a doomed empire thought itself invincible. Jesus lay at the place where mothers and lovers wept, where the bodies kept falling in death because Rome kept killing, kept crucifying. Come, see the place where he lay, then go and tell

Go and tell his disciples… “His disciples.” What were they, these Marian evangelists and apostles? Mary Magdalene will come to be known as the Apostle to the Apostles, but the gospels hoard the title “disciple” for men. Jesus also lay at the place where hierarchies were challenged, rejected and reasserted.

Jesus lay at the place where Hannah’s Hymn and Mary’s Magnificat prophesied those on the underside of all the structures of power would subvert those very structures and be elevated by God herself as tyrants and their empires were dashed to the ground. And so God appointed two women to witness the resurrection, women who could not legally testify to anything in the courts of their own people because they were women. In the place where Jesus lay there were hierarchies within and without. Some gospels will have one or more men come and see but not here. Here the women’s word will be sufficient. The men will obey these apostles. But then the movement they start will wrestle with those old hierarchies and the empire that could not hold Jesus in death will gain a toehold and more in the Church that will be built with women’s labor. [As the students in my Bible and Black Lives Matter class pointed out:] People will remember the names of the disciples who were neither at the cross nor at the tomb but the women who were at both will be collapsed into a cloud of Marys, in the same way no one quite remembers the three black queer women who started Black Lives Matter, Alicia Garza, Opal Tometti and Patrisse Cullors.

Why am I talking about Black Lives Matter on Easter Sunday? Because Jesus died with those who were deemed criminals, who got what some folk say they had coming to them. Jesus died, not just with them, but as them, as a victim of state violence, miscarried justice and public execution. And Jesus died for them, for those who are not thought to be worthy of him. And, because Jesus’s life was a black life that was deemed not matter. And, because the intentional misrepresentation of the Afro-Asiatic Israelites and Palestinian Jews as white is anti-black violence in our sacred spaces. My former student Lura Groen warns: “If we don’t crucify the idol of the white male Jesus, he will continue to crucify the rest of us.”

The angel sent the women to proclaim the gospel in a world in which crucifixions continued and violence between persons and between nations has never abated. We are called to proclaim the gospel in that world, in this world where transwomen of color are murdered in the state of Texas at a rate that eclipses all other states. We are called to proclaim the gospel in this world where we have closed our doors to refugees while we bomb them at home. We are called to proclaim the gospel in this world where our nation was built on stolen land by stolen bodies and builds walls rather than come to terms with the legacy of that past even as it plays our before us. We are called to proclaim the gospel in this world where immigrants are welcome as long as they are white and Christian. We are called to proclaim a gospel so radical, so threatening to the entrenched powers – in fact we may be the threatened entrenched power – we are called to proclaim a gospel that like the gospel Jesus proclaimed with his life may ultimately lead us to the place where he lay. And in that place is death.

But in that place is also life. Jesus lives in the places where he lay dying and dead. He lives with us and in us as we live out his gospel with those whom the world wants to crucify. Come and see. Go and tell. And listen for the rumbling, not the grumbling. Listen for the rumbling of the hierarchies and inequities, empires and tyrants falling never to rise again. Jesus has been raised as he said. The world will never be the same. When those whom the world crucify rise, the world cannot help but change. Amen.


Gender, Poverty and the Bible

Sexual Politics and the Surveillance of Black Bodies: Implications for Gender & Poverty, a downhill at Friendship West Baptist Church sponsored by Brite Divinity School and Columbia University.


Being Black In Public Is Exhausting

Being black in public is exhausting. I don’t know that I can do it this week. Public laments take their toll. Being seen, counted and representing is costly in currency that is not easily replaced or renewed. I live with the reality of being black all day every day. I can do without the performative elements. Particularly this week. I also need white people and institutions to do the work they’re going to do without the expectation of my presence, participation or approval. Too often the few black folk in a PWI have to show up at all the programs, consult on or approve them whether that’s in the best interest of their health, grief and sanity or not. White folk need to do their own anti-racist work by themselves for a while. I am fully committed to the wise womanist principle of being a separatist when necessary for my physical, emotional and spiritual health.


White Supremacy In the Church

Creación_de_Adán_(Miguel_Ángel)

Some thoughts on white supremacy in the church (excerpted from my Lenten presentation at the Church of the Transfiguration on Dallas).
Whiteness has been equated with Christianity and civilization so that to be Christian was to be civilized when the only Christianity that was recognized was white Christianity. Our religious language in and out of the scriptures is used to reify whiteness. White Jesus is the god of white supremacy. The role of white supremacy in the Church just like the role of the Church in the carving up and colonization of Africa, Asia and the Americas is neither accidental nor incidental. The Church and every other American institution has profited materially from slave labor and the exploitation and plundering of black wealth.
images-1White supremacy in the church doesn’t always wear a white sheet but can regularly be found in the sanctuary. Unexamined whiteness endures in the sanctuary, in the halls, on the walls, and yes even on the altar in the sacraments of the Church, in biblical interpretation, understandings of God, Jesus and ultimately effects Christian identity and its expressions: theology, liturgy and iconography. When the images of God, Christ, the angels, the saints and the faithful are white, and only white, white supremacy is at work. When those images are all that children see, even when their Sunday school and vacation bible school curricula include pictures of black and brown children – because Jesus loves us all – but maintains an unchallenged white norm for Jesus and biblical characters, white supremacy is successfully passed down to another generation. White supremacy blinds, distorts, cripples. It obscures the image of God in the scriptures, in the church, in the world and particularly in black and brown bodies.

KKK-Jesus-Saves-Christian-Prayer-Meeting
Historically, the whitening of the holy served to identify the holy with whiteness against all others explicitly and intentionally. Contemporarily white iconography continues that work, without the active reflection of those whom it shapes. It is of course, not a sin to see the holy in yourself and those like you. UnknownSeeing God in your image and only in your image makes it hard to see those who are not like you in the image of God; it is even harder when nothing in your experience has every portrayed God unlike you. In many churches the Blessed Sacrament is white and only white. Is it any wonder everyone else is other?
There is a direct line from whiteness to domination in and out of the church. It is not only historically inaccurate but the sovereignty and sanctification of whiteness in the church is one of the primary obstacles to reconciliation. It is often unacknowledged and unrepented.
Reconciliation is the culmination of a process that begins with conviction and leads to confession and contrition, public and private, followed by individual and communal repentance. Much like the stages of grief, these steps are not rigidly sequential, though some more easily presage others. Persons and institutions may move from one to another and back again. Some like repentance may occur repeatedly, for example repentance may (and should) both lead to and follow confession.
Reconciliation is not possible without repentance. True repentance is public and private, individual and communal and is not possible without genuine heart-felt contrition.
Contrition is not simply feeling bad about the way things are (or were) or wishing things were different or had been different in the past. Contrition is concrete. It is at one level interior but must be simultaneously voiced.
The articulation of contrition, confession, is the concretization of repentance. There is no repentance without contrition and confession.
Conviction, in the language of the church, conviction of the Holy Spirit, is the impetus that drives the process that can lead to reconciliation.

It is a process and none of the steps are optional. Services of reconciliation without confession, liturgical litanies of confession without conviction, the language of repentance without conviction, all of these are theater, none of these are healing and the multiplication of these kinds of programs squander whatever ethical capital and good will the white church and white Christians have.


Blogging In The Closet

CL_racism_in_church_small_648351767The world is on fire. Black women and men are being slaughtered in the street, in jail and in church. Some of the country is talking about race out loud and in meaningful ways. Some mainline denominations are following suit – not leading. Eavesdropping on a couple of these conversations brought me back to the beginning of my teaching career at a predominantly white and segregated seminary (black folk dominated the evening courses which were often less rigorous and more often taught by adjuncts) in one of the whitest denominations in America.

I blogged in the closet, anonymously, because I didn’t have tenure to save my sanity in the face of micro aggressions like students calling me by my first name while calling my colleagues by their titles – I shut it down. And macro aggressions like being called a nigger in chapel and having white faculty and administration white-splain that the way the student used the term wasn’t the same as calling me a nigger. I paid for my defiance and insistence by being forced to apologize to a white woman who was offended that what I was saying reflected poorly on her partner’s leadership.

I didn’t have tenure. I did what I was told. And I blogged. Anonymously. A few, very few, knew who and where I was.

As I look at conversations in that church and others this summer I have decided to exhume some of my original blogs. I think it doesn’t matter whether I wrote them 2 or 12 years ago, nothing has changed.

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Here’s some of what I blogged to keep myself sane:

I. There is nothing so dangerous as person who thinks that their progressive social and political values make them bias-free. There is no racism like liberal racism and no sexism like progressive sexism.

 

II. As important as is racial, ethnic, gender, orientation and ability diversity – and it is crucialideological diversity seems to be rarely invoked. I have noticed that some communities are happy with visual diversity as long as there is no theological, philosophical or ideological diversity. You are welcome as long as you think like the dominant culture (even if you don’t look like them). Physical diversity has become for some an opportunity for self-congratulation, proof of liberal/progressive identity and/or fetishism. Frequently the basis for accepting visibly different bodies into a community is the degree to which they accede to the values and beliefs of the majority culture.

I do not suggest that communities – particularly believing and worshiping communities – have no right to theological, philosophical or ideological boundaries. I do wonder how much space there is – and ought be – between confessional communal identity and individual theological convictions.

My experience has shown me that my black woman’s body is acceptable when it performs, preaches, teaches and worships in the image of whatever community I’m in, even if it is my own. Tension, rejection and rebuke arise when my theological commitments, perspectives, beliefs and practices are divergent.

How hollow is that diversity which is only as thin as a photograph of variably colored people!

 

III. When I teach about privilege – white, male, heterosexual, able-bodied – I also teach about peril. I’m careful to point out that privilege and peril regularly coexist in individuals and communities to avoid setting up an “oppression olympics.” For example, the peril I experience as a black person and as a woman coexists with the privilege I experience from my socioeconomic status and the privilege I experience from my hierarchical standing as a professor and as a priest.

Apparently, that’s just me. I have been watching other folk who also enjoy privilege while living with peril who have no interest in articulating or acknowledging their own privilege. In this case it is white privilege. I have been watching and listening as some white gay men dominate the equality movement articulate gay identity over and apart from black identity, build on and steal from the Civil Rights Movement and proclaim that black liberation is “over.”

I have also observed white women who are deeply concerned about the status of women in the academy and the church invest in, nurture and support white women and only white women. For these women, women of color are not women – unless we want to support the white women’s agenda. Support for women of color is called divisive, shifting the focus from gender to race and ethnicity.

Neither group, white gay men nor white women in these contexts acknowledge the power they have from their white privilege. But they use it. It is a peculiar thing to see white privilege wrapped in a mantle imperiled victimhood.

It seems to me the movements for women’s equality and LGBTQ equality when divorced from any concern about the status of women of color or queer colored folk is not really about civil or human rights. On one level these culture wars are about the fury white folk feel when their white privilege is not universally acclaimed and honored. As a result, some white gay men have no problem using sexism or racism in their campaigns for – not equal rights – but the restoration of their privilege. And, some white women cannot identify or partner with women of color in achieving equity for all women because their womanhood is intrinsically linked with their whiteness, rendering women of color unrecognizable as women.

Unarticulated privilege is still privilege. White privilege is nearly inescapable.

 

IV. I am a woman.

I am a man.

I am a person.

I am human.

I am somebody.

These ancestral affirmations refuted the twisted logic of the American slavocracy, Jane and Jim Crow and polite northern racism.

Their time has not yet passed.

The accomplishments of Barack Obama directly benefit him, his family, his children, his friends and his inner circle.

For the rest of us it has opened up a new and unimaginable experience:

We are told that our experiences of discrimination no longer matter, or are no longer even real because of his success.

The Black Church has been the bulwark of black peoples since the Candace’s servant was baptized on the road to Damascus.

The Black Church is also, ironically and unfortunately, a bulwark of sexism and heterosexism.

I recently participated in a conversation with scores of black women, most of whom are pastors or preachers, who uncovered the widespread practice of male clergy regularly inviting them to preach and forgetting to pay them, sometimes for months, if ever.

The irony is apparent.

Many of these male preachers are lions of the Civil Rights movement who marched around in signs saying, “I AM A MAN.”

For some of them, male identity was more important than human identity.

The silent Civil Rights protestors who marched in signs proclaiming, “I AM A MAN” were denying the dehumanizing agenda of white supremacist society with every breath.

They were demanding simple human (humane) recognition, which turns out not to be so simple after all.

Recognizing the full humanity of other persons requires full recognition of all of their rights, abilities, gifts and possibilities.

The male hegemony of the Black Church is not alone in seeking the power and privilege of white, male, hetero-patriarchal society for themselves. They are not alone in seeking a few more chairs to be added to the table of exclusion for their benefit, or even seeking to replace a few chair-holders.

There are white feminists who seek a place at the table for white women, no others need apply.

There are white gay men who believe that theirs is the only expression of Queer identity that exists or matters and the movement must be guided by them to achieve their goals, and theirs alone.

I am a woman.

I am because we/you are.

I AM.

I…

 

 


Black and Beautiful and Sunburned

 (By request)

“Can you tan?”

“Do you burn?”
Assumptions about the normatively and inherent value of whiteness – “fair” being light and attractive – are imposed on me as a black woman every day, living in a white supremacist society. I am regularly asked to give an account of my presumptively alternate biology, imagined to be fundamentally different from the interrogator’s own normative experience of being human.

“Can you tan?”
“Do you burn?”
I am expected to answer when questioned. To explain myself and my race. Public access to my body is unquestioned.
And deeply entangled with the notion of otherness is the notion of beauty.
How can something, let alone someone, be black and beautiful?
So never mind that Song of Solomon 1:5 has a simple conjunction, black am I and beautiful, (and emphasizes her blackness by opening with it), a myriad of bible translators continuing into modernity persist with “I am black/dark but beautiful/comely/lovely.” Blackness and beauty cannot occupy the same space in the imaginations so they cannot occupy the same space in their translations, no matter what the text actually says.
Some say, they “get” that, but (negate that “getting” with their next comment) doesn’t verse 6 say that she is sunburned, therefore, she can’t be black – that’s what the notes in my study bible say…
As though being black and sunburned were impossible, as impossible as being black and beautiful.
If the text had not said that the woman was as black as the tents of Qedar – as black as the black goats’ hair tents woven from the famed goats of Qedar renowned for their beautiful black coats in antiquity, but instead was as white as a lily and that the sun had “gazed” on her, white (and other readers) would have no problem imagining that her lily-white complexion was damaged by the sun, along with all of the class implications associated with laboring outdoors.
But the antithetical constructions of blackness and beauty, blackness and normatively, even blackness and sunburn mean that far too many readers cannot hear that the woman in the text ruined her beautiful black Qedari completion with a sunburn, in spite of what the text says.
Yes, I am black! and radiant – 
O city women watching me – 
As black as Kedar’s goat hair tents 
Or Solomon’s fine tapestries. 
 
Will you disrobe me with your stares? 
The eyes of many morning suns 
Have pierced my skin, and now I shine 
Black as the light before the dawn.
 Rabbi Marcia Falk,
The Song of Songs: Love Lyrics from the Bible
Whiteness and assumptions about whiteness permeate nearly all things in our society like an anti-light obscuring non-Eurocentric realities.