In the late 1920s. my mother told me, my grandfather, her daddy, Henry Price took his oldest daughter, Katherine, to the hospital. The doctor said that she had diphtheria and if he didn’t take her to the hospital she would die. Having no health insurance, Grandpa had to sell every chicken, cow and piece of equipment he had, as well as his his land and his house to pay the hospital bill.
With few other options, he moved his young family down to Charlotte and got a job with a local dairy farmer delivering milk. He would go out to the farm every day and pick up his deliveries and do his route.
Their daughter survived, and when she was 6 she would go with him and knew the farmer’s son, who was about 12 years old. She said he would pick on her. She would later say, “He was mean to me sometimes.” But that boy went to a revival and was converted to faith in Christ, and she would have never guessed that the farmer’s son was Billy Graham, would go on to preach to 215 million people in the world and whose body lies in state in the Capitol as I write.
Most of us around Concord and Charlotte watched his rise to fame and came to love and respect his preaching Ministry. My mother says that when I was a baby, she and dad went out to the Charlotte airport to pick up someone for his work, and there came Billy and a couple of his fellow ministers, walking up the terminal hallway. My dad walked over with me in his arms, and according to family lore, Billy rubbed my head and pronounced me a cute child. I did not notice at the time.
“If I spend all day reading Facebook and social media and rant mindlessly over things
about which I know almost nothing and over which I have even less control,
I will either get off Facebook so I can keep my job or seek professional help.”
After what has been pretty much a media-frenzied locust plague over the last three weeks, I began to think, “Hey, what will happen after the election? We’ve been told that if we choose wrong, the apocalypse will come, the sea will turn red and the zombie-takeover will begin. Don’t get me wrong, it matters, but a lot of nutty people have access to the media. I’m at the beach at the moment, and I try to remember that the water is only as sanitary as the least sanitary person sharing it with me. The pool is pretty polluted at the moment with Chicken Littles, convinced that they, alone, know how dire things are if we don’t think just like them. Whew.
A friend sent me a pretty good picture from Oregon. I’m guessing it was a church sign, but I don’t know. Unfortunately, my fellow preachers are all riled up at the moment, apparently having taken care of local sin and now ready to wipe it out globally. I myself resist this, since I’ve been around to watch a good bit of human foolishness. There’s plenty to take seriously, but there’s so much chaff out there that you need a microscope to find some wheat. Well, this picture inspired me, so I created my own pledge. I decided to make a pledge for AFTER the election. When we have to carry our shame for all the stupid and ignorant things we’ve believed, forwarded, said and argued. Unfortunately, most of us will NOT get appointed to a new job or, like consultants, get a big fat contract out of it if their guy wins. We have to go back home and eat dinner with Uncle Ernie, who thinks your views are sending America straight to hell. And you yelled at him that he was a racist neanderthal and he looked wounded and looked up “neanderthal” on the web and then stopped speaking at dinner.
And people will have to get offline, and go back to work. And congresspeople will have to do whatever it is they are doing up there, or not doing. So here is a pledge for all of us. I call it the BOTH AND PLEDGE. I am the first signer. Continue reading “Take the BOTH AND Pledge”→
How providential that today’s lectionary text is the story of the Good Samaritan and my children’s sermon on the book Amazing Grace, about a little African American girl named Grace who is told that she cannot be Peter Pan in the class play because she’s a girl and she’s black. Thank you, God, for divine nudges to our hearts.
I am a long way from the events in Louisiana, Minnesota and Dallas, but I want to do something. I offer this prayer from my book, “A Prayer for Justice” POEMS, PRAYERS AND UNFINISHED PROMISES,” p. 63. If you would like a copy of the book, I intend to give all that I receive from the book this week as a donation to the families of the slain officers in Dallas, and the two shootings in Baton Rouge and Minneapolis. To order go to my page on facebook. May the God who brings peace from all hate and pain bless all those hurting today and bring the justice that is blessing for all.
Whose eyes see into our deepest motives
and whose justice is without exception in requirement,
we come as those who have tasted mercy
And now are asked to live it in truth—
People of forgiveness, in the sojourn to wholeness
And learning to live as real neighbors with one another.
Today we listen to what You ask of us all—
To love You truly and with all that we are
and to love our neighbors as ourselves
We need Your help
To see our neighbors, beyond our own self-preoccupation;
To hear cries of pain that are sometimes hidden
by respectability or ignorance or indifference
Make us people who do what is right
beyond what is required and in spite of what we fear.
A children’s book of the Good Samaritan we read our children ended with Jesus saying to his hearers, “Be like this Samaritan.” I want to help. I’m going to do what I can. I hope you will.
A reflection offered on Friday after the shootings in Louisiana, Minnesota, and Dallas, Texas. By Dr. Gary Furr.
Haven’t we had enough of rage and death? Hasn’t enough blood been shed to convince us that this is a way that leads down into a Pit from which there is no return, no hope, and no end? Is there no capacity for mutual respect left among us for our neighbor, friend, and even the stranger on the street?
Isn’t common humanity, created by God, sufficient for respect? What have we not taught and lived for our children that our streets and systems well up with innocent blood? Is there no way back from the edge on which we balance perilously?
Is the stupidity and uselessness of killing not sufficiently clear to us as the worst way for a society to maintain itself? That we need more than fear and threat to abide together in peace? Is it not obvious that when we must sleep with a weapon under the bed, or in the car or on our hip to feel safe that we have lost our way?
When we see others as enemy rather than “my neighbor” and “the officer who is my friend” and “the man at our school everyone loves” isn’t it clear that something terrible has happened to us? When we rage on social media and retweet and link and forward but do nothing to change the situation that we have done nothing and maybe made things worse?
Don’t we know that “liking” a rant doesn’t repair broken relationships? Isn’t it time to see that nothing has really happened when we speak out, but that real change is something we do before it’s too late? Haven’t we had enough choosing of sides, blaming and finger pointing that lead to nothing?
Should we consider that nothing improves until each person in a free society accepts their responsibility for the mess? Is it possible that lawmakers and police and leaders and those in authority need the community as much as the community needs them?
Is there a way past the helpless resignation, blind rage and frustration to the better question, “so what should we do?” Isn’t it in times when courage and involvement seem the most useless that they matter the most?
Just because I can’t fix everything, am I excused from doing something to help? If I believe in prayer, really believe in it, should I not pray for my nation now more than ever, and listen for the answer God speaks?
Is it time to stop simply deploring our racial divide and meet neighbors and make friends, and go past our fears of others? Is there someone in my circle to whom I can reach out and know better and say, “I know we want better than this. Can we pray for one another?” Can I give to bury the dead, support the children left behind, work for a more just world, weep for the fallen and believe that it is not a waste of my time or the world’s?
Do I believe, as a Christian, that the Jesus way really works? That endless forgiveness is more powerful than endless revenge? That the gospel is good news for all?
O Lord, my mind is so haunted with these questions today. I am so concerned for shedding of blood and the disrespect for life that is before my eyes. Help us, Lord, please. We need You. We need one another. And we need a wave of remorse, repentance, and renewal. These my questions I lay before You. Only You can help us answer. In Jesus’ name. Amen.
When it comes to the painful problem of race, it’s never about one thing…it’s about everything.
By Gary Furr
The explosion that has occurred in recent days over the shooting of a Florida teenager has reignited one of our oldest and most enduring debates. The case of Trayvon Martin has caused outbursts between journalists, demonstrations and a weary “Will we ever be able to move past this?” cloud to hover again over us. The gulf between the races is painfully obvious. It sounds as though we are talking about two different cases. And we are.
In the late 1980s, I listened as an African American pastor friend in South Georgia, a disabled veteran, told me about watching men with pickhandles and baseball bats beat his father nearly to death because his father had disagreed with his boss at work. As a ten year old boy, he watched through the blinds in terror. He described a journey of forgiveness and grief over that incident that lasted far into adulthood as he tried to make peace with incomprehensible violence.
In July of 2010, I was a part of a group of pastors from Alabama who traveled together to Israel for a pilgrimage as part of a very generous grant from a foundation aimed at giving us rest, study and spiritual renewal. Amazingly, since our congregations did not have to pay for it, they all voted to let us go.
It exceeded our expectations, as we all enjoyed a wonderful experience of community and prayer in the land where the founder of our faith walked the earth. It is also a place of contradictions, of course, and we saw those, too. We saw the ugly “barriers” that cordoned off the Palestinian people in their towns, born of genuine anxiety for security among the Israelis and yet which only deepens the frustrations between the two groups. Security is always a concern where mistrust abounds.
If you ever go to the “Holy Land,” as we Christians usually call it, the entry to the airport begins with a clump of scowering, eagle-eyed security people clustered around a narrow doorway where everyone enters, looking you up and down with folded arms and either expressionless or glaring. We walked past–I had been before and advised everyone, “Don’t joke, don’t laugh, just walk through.”
At one point, I heard something, and noticed that our three African-American pastors had all been detained and whisked to the side. I started to go back, thought better about, and simply waited until the interrogation was over. In a little while, they were released and we were on our way. At first we kidded and joked, but then we fell silent.
It was obvious to me that they were pained about this. They are three highly educated, holy, respected men, two veterans and one a younger pastor. Their integrity is as high as I know. I would trust my life to them. But in a world of fear and insecurity, all that goes out the window.
Later, we talked about it, and they told us that this was and always had been a part of life. They were pulled out for no other reason than their skin color. They told us stories of being pulled over because of the car they were driving or walking down a street. As we began to comprehend some of what they had been through, our mood about the incident, short as it had lasted, changed to somber and sad reflection. A world in radical distrust is a painful thing indeed.
Having once lived in a small community that exploded in a racial crisis during the 1980s, I once said in a meeting that when it comes to racial divides that “truth can become a casualty.” It got a negative reaction and I realize why it was wrong. It’s not truth that becomes the casualty, it’s the argument about the facts. It is akin to a debate between a married couple about when the last time he kissed his wife—it is beside the point.
The bare facts of a particular event can miss the point when it is connected to a cosmic or cultural reality. There is always more “here” and so we end up arguing, in a sense, about a particular case AND a long painful history AND the emotional, experiential and perceptive divide between us. If we do not understand this, the temptation is then either to say, “Courts, justice and processes should be thrown out” or to say, “This is all emotion, irrationality, fear and overreaction.”
In times like this one, perceptions, experiences, truths, that need, more than anything, to be shared, heard and understood often explode into the moment. Most of the time, these complexities are ignored, suppressed or unnoticed. The outcry calls attention, but there is hard work to be done in every place when the protests end and the media moves on to the next thing.
Understanding is hard, hard work. So is justice. Facts are the limiting factor of an investigation, but our disconnections from one another are something bigger that deserves some work at the level of our citizenship and “neighbor love.” If we have solved many of the legal issues of race, we have not overcome the pain of our disconnections and distrust of one another. We are in the realm of attitude, perceptions, and understanding.
In the community where I was, we had a wonderful group of leaders, black and white, who had met and worked together to deepen understanding for a long time before the crisis happened. Without it, no way to work through it would have existed. That these channels do not often exist in many communities where people of good will intentionally step out of their usual places to offer themselves as listeners is part of the disconnect. Good relationships don’t happen without an effort on both ends.
The particular case of Trayvon Martin’s death is one thing legally, and another in this larger sense. When it comes to racial matters, it’s never about one thing—it’s about all the things. For Christians who have been handed the ministry of reconciliation, this is a fine time to listen, not react. The calling to Christians in such a moment is to patience, to not reacting, to find a place where something good could be done, to keep our tempers, and to work for understanding and patient agape love. Listening never costs anything more than a little time, but it can only be given by the surrender of one’s attention and care. It is fitting in Holy Week to remember Paul’s breathtaking summary that “in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us.” (2 Corinthians 5:19). Holy week is a memory that it is in the most unpromising times that the world can change for the better.
“Just a Little Talk With Jesus” is a famous old gospel song. Last night, our band, Shades Mountain Air, had a grand time at the American Gospel Quartet Convention in Birmingham and sang this crowd favorite. I knew that it was a song that black and white audiences in the South had shared since it was written. It’s been covered by just about everybody—Bill Gaither, Elvis Presley, the Stanley Brothers, and innumerable mass choirs, quartets and Sunday night gatherings around the piano in little country churches. (click this link to listen to the song by Shades Mountain Air)
It’s so heartfelt, so soulful—are you in trouble? Look in and up—just a little talk to Jesus will make it right. This song first found me in my seminary church, where I was minister of music and youth (a lofty, long title for a part-time staff member in a blue-collar white church). My church was southern, small-town North Carolina Southern Baptist folk, barely scratching to stay above the black folk in the town—marginal at best. Ever Sunday night we gathered around the piano and pulled out our “Number 8s” our name for the red songbooks we loved full of familiar gospel music. Anyone who wanted to be in the “kwarr” (choir) would gather with us, and people would call out a favorite. “My God is Real,” was the one Mr. Jernigan always requested. “They Tore the Old Country Church Down,” “Whisper a Prayer,” “Troublesome Times Are Here,” Mansion Over the Hilltop,” “If That Isn’t Love,” “Hide Me, Rock of Ages,” and, of course, “Just a Little Talk with Jesus,” because the bass singers got to show out.
I’ll never forget the day that a black family showed up at our church door and one of the men sent his little boy back to tell them they couldn’t come here. I tried to get the church to put up a basketball goal in our parking lot for the little black children who were always playing when we drove up for Sunday night church. But it was 1978, and our world was cracking but the walls hadn’t come down. I lost my first church vote of my career as one family who barely came to church brought their entire extended clan to vote my proposal down. It was a hard lesson for a 24 year old future preacher.
It was our little church, where we came for comfort. We didn’t want change, just the comfort of “a little talk with our
Jesus.” Lawd, we loved that song. What a trip to find out that this white gospel favorite was written by an African American composer named Cleavant Derricks.
The website “Southern Edition” has a fine biography about Rev. Cleavant Derricks. He was a wonderful musician who was born in Chattanooga in 1910 and had a stellar career as a minister, musician and pastor. A gentle, kind man, his songs were sung by tens of thousands. The website says that
The same songs that ministered to impoverished blacks enduring discrimination in the Jim Crow South spoke to the hearts of disadvantaged whites whose lot seemed similarly dismal due to hardships spurned on by the Great Depression and the World War II years. Like Dorsey, Tindley and Morris, Derricks would write songs that addressed daily hardships, praised a loving, sustaining God and spoke of the heavenly reward believers would gain following their labour on earth. Butler adds, “And, too, his songs were sung in the Pentecostal churches back in those days. Those people were considered the poor class—you know, the common man. They were struggling, and so his songs were accepted very rapidly because they did have that hope.”
Butler points out that “most people didn’t know [Derricks] was a black man when his songs first started being published by Stamps-Baxter.” James R. Goff Jr. concurs in his book, Close Harmony: A History of Southern Gospel, stating, “With an unmistakable influence from the shape-note convention arrangements and a style that often featured the bass part on the chorus, Derricks’s songs found their way into Southern shape-note hymnbooks, though few in the South would probably have guessed the author’s racial origins.”
The colossal stupidity and sinful ignorance that was racism kept us apart, but music and common suffering ignored what our systems and conscious minds erected to supposedly “protect our way of life.” We always were one and the same. Thank God we at least sang his songs. So today’s song, in honor of Rev. Derrick, is “Just a Little Talk With Jesus.” Thank God Almighty, we are further down the road to being “free at last.” Free to love one another and sing the songs of Zion.