Rev. Wright Delivers Remarks at National Press Club

It is all of those streams that make up this multilayered and rich tapestry of the black religious experience. And I stand before you to open up this two-day symposium with the hope that this most recent attack on the black church is not an attack on Jeremiah Wright; it is an attack on the black church.

(APPLAUSE)

As the vice president told you, that applause comes from not the working press.

(LAUGHTER)

The most recent attack on the black church, it is our hope that this just might mean that the reality of the African-American church will no longer be invisible.

Maybe now, as an honest dialogue about race in this country begins, a dialogue called for by Senator Obama and a dialogue to begin in the United Church of Christ among 5,700 congregations in just a few weeks, maybe now, as that dialogue begins, the religious tradition that has kept hope alive for people struggling to survive in countless hopeless situation, maybe that religious tradition will be understood, celebrated, and even embraced by a nation that seems not to have noticed why 11 o'clock on Sunday morning has been called the most segregated hour in America.

We have known since 1787 that it is the most segregated hour. Maybe now we can begin to understand why it is the most segregated hour.

And maybe now we can begin to take steps to move the black religious tradition from the status of invisible to the status of invaluable, not just for some black people in this country, but for all the people in this country.

Maybe this dialogue on race, an honest dialogue that does not engage in denial or superficial platitudes, maybe this dialogue on race can move the people of faith in this country from various stages of alienation and marginalization to the exciting possibility of reconciliation.

That is my hope, as I open up this two-day symposium. And I open it as a pastor and a professor who comes from a long tradition of what I call the prophetic theology of the black church.

Now, in the 1960s, the term "liberation theology" began to gain currency with the writings and the teachings of preachers, pastors, priests, and professors from Latin America. Their theology was done from the underside.

Their viewpoint was not from the top down or from a set of teachings which undergirded imperialism. Their viewpoints, rather, were from the bottom up, the thoughts and understandings of God, the faith, religion and the Bible from those whose lives were ground, under, mangled and destroyed by the ruling classes or the oppressors.