Let’s be clear—there is no “typical” African American church. Just like there is no “typical” white church. Any statement coming from any person of any color that suggests there is one, monolithic, stereotypical style of “doing church” that represents and summarizes all black churches, is quite simply wrong at best, and racist at worst.

So, what has my dander up today? The Rev. Jeremiah Wright, former Senior Pastor at Trinity United Church of Christ in Chicago (Barack Obama’s home church), launched into a diatribe at the National Press Club on Monday, April 28. Now, lest someone label me “racist” for taking on the Rev. Wright, please realize that even Barack Obama, who until recently tried to give his former pastor the benefit of the doubt, has now expressed outrage at Wright’s recent comments.

My outrage is directed primarily toward one specific claim in Wright’s speech to the National Press Club—that his fiery denunciations of white America and his radical accusations against the American government (which Barack Obama disavows) are par for the course for the typical African American church, and that historically, the African American pulpit has always spewed such vitriolic, hateful, and angry messages.

As just one example of many that counter Wright’s contention, consider Charles Babington’s (of the Associate Press) interview with John Overton of Chapel Hill, NC. Overton noted, “I was the only white person” for about a year at a black church in Beaufort. “I never heard anybody talk like that.”

Rev. Wright claims that disagreements with him are an attack on the black church. Such could be the case only if one viewed Wright as representative of the typical black preacher.

Having studied in detail the historical African American church (please see my book, Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction), having worshipped and preached in scores of African American churches, having trained hundreds of African American pastors, and being friends with scores of faithful African American ministers, I can tell you authoritatively that many pulpits in black churches historically and today have focused on rightly dividing the Word of truth. When they have exhorted America and/or white Americans, it has been in a humble spirit of biblical and prophetic ministry, calling all Americans, including blacks, to salvation in Christ and social justice for all.

But the Rev. Wright is not the only man of color who has recently stereotyped the black church. In an otherwise excellent book (The Decline of African American Theology), the Rev. Thabiti M. Anyabwile declares that the stereotypical black church has moved from biblical faith to cultural captivity (for my full review go to: http://www.rpmbooks.org/labels/Anyabwile.html).

Again, while respecting the Rev. Anyabwile, I respectfully disagree with his stereotyped assessment. Many black pulpits historically and currently highlight the biblical preaching and teaching of the Word.

Honestly, I’m confused what value people think it may bring to offer one-sided, stereotypical, inaccurate views of the black church and the black pulpit. If we are ever to heal racial divides, then we must start with facts and with truth. And the facts are clear—the black church, just like the white church, comes in all shapes, sizes, and colors—many remain faithful to the Lord and to the Word. To say otherwise is, frankly, church racism.

Jena, Louisiana has become a national hotspot after over a year’s worth of racial tension. In September 2006, latent animosity boiled over when a black high school freshmen asked if he could sit under what had become known as the “White Tree.” The next day, three white students hung nooses from the tree. When the principles’ attempt to expel the students was shot down by the Board, more racial friction erupted.

A little more than three months after the unconscionable noose incident, six Black students beat up a white student until he was knocked unconscious. After a three-hour hospital visit, he was released. When the town prosecutor initially charged the “Jena Six” with attempted murder, charges of racism rose again.

It would take the proverbial wisdom of Solomon to dissect the truth in this difficult situation. Clearly, a more strident response against the initial hate crime of hanging the nooses should have occurred. Shame on the school board for backing down. And while charges of attempted murder never were judicially appropriate in this case, those who minimized the attack also have some explaining to do. What would people call it if six white students punched, stomped, and beat one black student until he was unconscious?

But I don’t have the wisdom of Solomon to sort through all the claims and counterclaims to uncover the facts. What is needed is a modern-day Solomon, and not even the Solomon of the Bible, but a black man named Solomon Northrup who spent twelve years enslaved in Louisiana.

This Solomon had the ability to look at life without having the color of one’s skin color his perspective. He could objectively evaluate situations based upon foundational principles of justice.

Born a free black man in 1808 in Maine, at age 33 Northrop was kidnapped and spent twelve years enslaved near the Red River in Louisiana. A learned man and a successful businessman, he penned his own story in 1853. In his narrative, Northrup had no problem condemning cruel slave owners such as John M. Tibeats, describing his repeated brutality and malice.

However, Northrup could see beyond the color of one’s skin and even beyond religious hypocrisy and social injustice. Though recognizing the inconsistency of his white master, William Ford, a slave-owning Baptist preacher, Northrup still could note, “It is but simple justice to him when I say, in my opinion, there never was a more kind, noble, candid, Christian man than William Ford.” Northrup detailed page after page of Ford’s encouraging preaching and caring personal ministry to him and to other black men and women.

Solomon Northrup displayed the wisdom of Solomon that the people of Jena, Louisiana, and of all America, could use today. He had the discernment to recognize evil and call it such unashamedly. But he also demonstrated the ability to recognize good in others—even in others who were imperfect, even in others who were of a different hue, even in others who were treating him unjustly.

Nationally, pundits, people, pastors, and politicians are taking sides, pitting themselves against each another, claiming to have cornered the market on the truth of the “Jena Six” case. Yet, everyone seems to see the truth through colored lenses filled with preconceived notions, personal ideologies, and cultural baggage. Can’t someone step back, and see the big picture with the eyes of Solomon—of Solomon Northrup?

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