Rev. Wright Delivers Remarks at National Press Club
REV. JEREMIAH WRIGHT, UNITED CHURCH OF CHRIST: Over the next few days, prominent scholars of the African-American religious tradition from several different disciplines -- theologians, church historians, ethicists, professors of the Hebrew bible, homiletics, hermeneutics, and historians of religions -- those scholars will join in with sociologists, political analysts, local church pastors, and denominational officials to examine the African-American religious experience and its historical, theological and political context.
The workshops, the panel discussions, and the symposium will go into much more intricate detail about this unknown phenomenon of the black church...
... than I have time to go into in the few moments that we have to share together. And I would invite you to spend the next two days getting to know just a little bit about a religious tradition that is as old as and, in some instances, older than this country.
And this is a country which houses this religious tradition that we all love and a country that some of us have served. It is a tradition that is, in some ways, like Ralph Ellison's the "Invisible Man."
It has been right here in our midst and on our shoulders since the 1600s, but it was, has been, and, in far too many instances, still is invisible to the dominant culture, in terms of its rich history, its incredible legacy, and its multiple meanings.
The black religious experience is a tradition that, at one point in American history, was actually called the "invisible institution," as it was forced underground by the Black Codes.
The Black Codes prohibited the gathering of more than two black people without a white person being present to monitor the conversation, the content, and the mood of any discourse between persons of African descent in this country.
Africans did not stop worshipping because of the Black Codes. Africans did not stop gathering for inspiration and information and for encouragement and for hope in the midst of discouraging and seemingly hopeless circumstances. They just gathered out of the eyesight and the earshot of those who defined them as less than human.
They became, in other words, invisible in and invisible to the eyes of the dominant culture. They gathered to worship in brush arbors, sometimes called hush arbors, where the slaveholders, slave patrols, and Uncle Toms couldn't hear nobody pray.
From the 1700s in North America, with the founding of the first legally recognized independent black congregations, through the end of the Civil War, and the passing of the 13th and 14th Amendments to the Constitution of the United States of America, the black religious experience was informed by, enriched by, expanded by, challenged by, shaped by, and influenced by the influx of Africans from the other two Americas and the Africans brought in to this country from the Caribbean, plus the Africans who were called "fresh blacks" by the slave-traders, those Africans who had not been through the seasoning process of the middle passage in the Caribbean colonies, those Africans on the sea coast islands off of Georgia and South Carolina, the Gullah -- we say in English "Gullah," those of us in the black community say "Geechee" -- those people brought into the black religious experience a flavor that other seasoned Africans could not bring.
It is those various streams of the black religious experience which will be addressed in summary form over the next two days, streams which require full courses at the university and graduate- school level, and cannot be fully addressed in a two-day symposium, and streams which tragically remain invisible in a dominant culture which knows nothing about those whom Langston Hughes calls "the darker brother and sister."