BILL MOYERS: Hermeneutic?

REVEREND WRIGHT: Hermeneutic is an interpretation, it's the window from which you're looking is your hermeneutic. And when you don't realize that I've been framed- this whole thing has been framed through this window, there's another world out here that I'm not looking at or taking into account, it gives you a perspective that-- that is-- that is informed by and limited by your hermeneutic. Dr. James Cone put it this way. The God of the people who riding on the decks of the slave ship is not the God of the people who are riding underneath the decks as slaves in chains. If the God you're praying to, "Bless our slavery" is not the God to whom these people are praying, saying, "God, get us out of slavery." And it's not like Notre Dame playing Michigan. You're saying flip a coin; hope God blesses the winning team, no. That the perception of God who allows slavery, who allows rape, who allows misogyny, who allows sodomy, who allows murder of a people, lynching, that's not the God of the people being lynched and sodomized and raped, and carried away into a foreign country. Same thing you find in Psalm 137. That those people who are carried away into slavery have a very different concept of what it means to be the people of God than the ones who carried them away.

BILL MOYERS: And they say, "How can we sing the song of the Lord of a foreign land?"

REVEREND WRIGHT: Correct.

BILL MOYERS: That chapter ends up with some very brutal words.

REVEREND WRIGHT: It does. And--

BILL MOYERS: You used them in one of your sermons--

REVEREND WRIGHT: Yes, I did. I was trying to show how people- how the anger- and we felt anger. I felt anger. I felt hurt. I felt pain. In fact, September 11th, I was in Newark. September 11th, I was trapped in Newark 'cause when they shut down the air system I couldn't get back to Chicago. September 11th, I looked out the window and saw the second plane hit from my hotel window. Alright, I had members who lost loved ones both at the Pentagon and at the World Trade Center. So, I know the pain. And I had to preach to them Sunday. I had to preach. They came to church wanting to know where is God in this. And so, I had to show them using that Psalm 137, how the people who were carried away into slavery were very angry, very bitter, moved and in their anger from wanting revenge against the armies that had carried them away to slavery, to the babies. That Psalm ends up sayin' "Let's kill the baby-let's bash their heads against the stone." So, now you move from revolt and revulsion as to what has happened to you, to you want revenge. You move from anger with the military to taking it out on the innocents. You wanna kill babies. That's what's going on in Psalm 137. And that's exactly where we are. We want revenge. They wanted revenge. God doesn't wanna leave you there, however. God wants redemption. God wants wholeness. And that's the context, the biblical context I used to try to get people sitting again, in that sanctuary on that Sunday following 9/11, who wanted to know where is God in this? What is God saying? What is God saying? Because I want revenge.

REVEREND WRIGHT: The people of faith have moved from the hatred of armed enemies, these soldiers who captured the king, those soldiers who slaughtered his son and put his eyes out, the soldiers who sacked the city, burned the towns, burned the temples, burned the towers, and moved from the hatred for armed enemies to the hatred of unarmed innocents, the babies, the babies . "Blessed are they who dash your baby's brains against a rock." And that my beloved is a dangerous place to be. Yet, that is where the people of faith are in 551 BC and that is where far too many people of faith are in 2001 AD. We have moved from the hatred of armed enemies to the hatred of unarmed innocents. We want revenge. We want paybacks and we don't care who gets hurt in the process.

It's stunning simply to see this level of discourse on television, let alone this level of theological discourse. Where else are you going conversation about hermeneutics, exegesis, history, and application to the current situation? And the whole thing is like that. When you have the chance to hear Wright in depth, which is to say in longer than thirty second soundbites, you are confronted with an articulate and passionate advocate of a faith that is far more deeply rooted in the Bible than anything John Hagee or Rod Parsley or any of the other semi-pro fascists could throw out. It's certainly deeper and more relevant than anything James Dobson or the "values voters" advocates could put forward.

Which is exactly why it must be sidelined. Rev. Wright presents a huge problem for the way religion gets talked about in our mass media. First of all, as we're all painfully aware, his preaching doesn't lend itself to bite-sized pieces. Nor does it accommodate an easy faith, as he says over and over again. Moyers and Wright talk about the start of Wright's ministry at Trinity:

REVEREND WRIGHT: Well, actually a good friend of yours, I believe, and one of my professors, got me in the predicament I'm in today, Dr. Martin Marty, one of my professors at the University of Chicago--

BILL MOYERS: One of the great distinguished historians of religion in America.

REVEREND WRIGHT: He put a challenge to us in 1970, late '69, early '70, I'll never forget. He said, "You know, you come into the average church on a Sunday morning and you think you've stepped from the real world into a fantasy world. And what do I mean by that?" He said pick up the church bulletin. You leave a world, Vietnam, or today you leave a world, Iraq, over 4,000 dead, American boys and girls, 100,000, 200,000 depending on which count, Iraqi dead. Afghanistan, Darfur, rapes in the Congo, Katrina, Lower Ninth Ward, that's the world you leave. And you come in; you pick up your church bulletin. It says, there is a ladies tea on second Sunday. The children's choir will be doing. He said, "How come our bulletins, how come the faith preached in our churches does not relate to the world in which our church members leave at the benediction?" Well, it hit me. And it hit me several different ways. Number one, I know there's a church publication, the bulletin, the weekly bulletin. But what about the ministry? And what about the prophetic voice of the church that's not heard? We're talking about things that our members are wrestling with a whole bunch of other things. And the sermons and the ministries of the church don't touch those things.

One of the best things to happen to the media in the past twenty-five years was the emergence of conservative advocates who condensed the Christian faith to two simple talking points: abortion and homosexuality. It gave them a nice handle on the Christian story: churches comforted their flocks and sang nice songs on Christmas and Easter, and to the extent that they were political, they cared about these two issues and only these two issues. Everybody else was a dangerous radical.

It's the same story we keep hearing about any number of issues today. The corporate media has drawn the boundaries for acceptable discourse on religion with a decidedly conservative tilt. You can be against abortion and homosexuality, or you can be quiet about your political applications of your faith. Otherwise, you're part of the "fringe," and therefore suspect.

Wright threatens that consensus. He knows that the Bible has plenty to say about today's headlines, and he's not afraid to articulate it. As if that weren't bad enough, he's had the bad taste to teach the next president of the United States that Christianity might be relevant:

Barack Obama's bid to put the fiery anti-American remarks of his former pastor behind him was thwarted as the preacher spent the weekend insisting that his quotes were taken out of context "for some very devious reasons" by those who sought to sow "fear and hatred."

"To put an element of fear and hatred and to stir up the anxiety of Americans who still don't know the African-American church, know nothing about the prophetic theology of the African-American experience, who don't even know how we got a black church," the Rev. Jeremiah Wright said Friday night.

As Wright himself says, he has his agenda as a pastor and Obama has his as a politician. It's very UCC to believe that they can have separate ideas, yet learn from one another along the way.

And it's undeniable that there are people who are still threatened by an independent, justice-minded black church. Why else the death threats against Wright? The threats to bomb Trinity? The GOP television ads that darken Obama's skin and link him to Wright? There are many people who are threatened by the simple idea that Christianity might not bless the ways things currently are in America. They don't want to hear it, and they sure don't want to hear it from a bunch of uppity Negroes. They don't like what it says about their government:

REVEREND WRIGHT: When you start confusing God and government, your allegiances to government -a particular government and not to God, that you're in serious trouble because governments fail people. And governments change. And governments lie. And those three points of the sermon. And that is the context in which I was illustrating how the governments biblically and the governments since biblical times, up to our time, changed, how they failed, and how they lie. And when we start talking about my government right or wrong, I don't think that goes. That is consistent with what the will of God says or the word of God says that governments don't say right or wrong. That governments that wanna kill innocents are not consistent with the will of God. And that you are made in the image of God, you're not made in the image of any particular government. We have the freedom here in this country to talk about that publicly, whereas some other places, you're dead if say the wrong thing about your government.

And they don't like what it says about them and their history:

BILL MOYERS: What is your notion of why so many Americans seem not to want to hear the full Monty - they don't want to seem to acknowledge that a nation capable of greatness is also capable of cruelty?

REVEREND WRIGHT: I think I come at that as a historian of religion. That we are miseducated as a people. Or because we're miseducated, you end up with the majority of the people not wanting to hear the truth. Because they would rather cling to what they are taught. James Washington, now a deceased church historian, says that after every revolution, the winners of that revolution write down what the revolution was about so that their children can learn it, whether it's true or not. They don't learn anything at all about the Arawak, they don't learn anything at all about the Seminole, the Cheek-Trail of Tears, the Cherokee. They don't learn anything. No, they don't learn that. What they learn is 1776, Crispus Attucks was the one black guy in there. Fight against the British, the- terrible. "We hold these truths to be self-evident that all men are created equal while we're holding slaves." No, keep that part out. They learn that. And they cling to that. And when you start trying to show them you only got a piece of the story, and lemme show you the rest of the story, you run into vitriolic hatred because you're desecrating our myth. You're desecrating what we hold sacred. And when you're holding sacred is a miseducational system that has not taught you the truth. I also think people don't understand condemn, D-E-M-N, D-A-M-N. They don't understand the root, the etymology of the word in terms of God condemning the practices that are against God's people.

I think it's quite right to say that Obama's "problem" with Rev. Wright is not going to go away. Wright represents too much that is unresolved and perhaps unresolvable about our nation. Our society is not ready to hear the simple truth that we, too, will have to somebody stand naked before God and face the judgment that is to come.

The corporate media and the Republican party is going to try to make that Jeremiah Wright's problem and by extension Barack Obama's problem. I think they're barking up the wrong tree. They should get down on bended knee and take it up with God instead.