The Problem with Pastor Jamal Bryant Goes Beyond the Use of a Misogynistic Rap Lyric and Lies in His and Other’s Inability to Do What Preachers Are Called to Do: Liberate People

The Problem with Pastor Jamal Bryant Goes Beyond the Use of a Misogynistic Rap Lyric and Lies in His and Other's Inability to Do What Preachers Are Called to Do  Liberate People

By now, many of you have heard about the inflammatory statement Pastor Jamal Bryant made in a recent sermon entitled “I Am My Enemy’s Worst Nightmare.” Bryant, dressed in an electric-blue suit coat, yelled “THESE H*ES AIN’T LOYAL,” a popular Rap lyric from singer Chris Brown, to his congregation during the sermon about Pontius Pilate and his wife’s premonition about crucifying Jesus. Now, if you find difficulty making the connection between “disloyal h*es” and Pilate’s wife, you’re not alone. There’s not enough space or time to really explore the context of the scripture or his comment, but what there is time for is to talk about the loyalty in and purpose of preaching.

Before the influx of social media, preachers had to have a literal platform – a storefront church, a borrowed pulpit, a makeshift theater, a lived-in basement, some form of physical location for the Word of God to go forth. Technology has eradicated the need for a physical platform, making the preaching moment a virtual one where people all over the world can participate in the going forth of the Gospel.

This has presented, however, a challenge in authenticating the voice and role of preaching as the influx of social media and influence of popular culture has removed the need for traditional validation and divine vocational call. It is the inundation people who have taken up the role of “preacher” simply because there is new “real estate” for them to preach without counting the cost.

It is the push to be relevant, known, have the most followers or retweets that has removed the sacredness of the preaching moment and turned it into a 140-character preach-off. Many young preachers find themselves using popular culture as a catalyst for “viral” exposure, maybe with the good intentions to increase their platform to spread the Gospel. But what it does, however, is push the preacher’s personality and viral moment past the Gospel, overshadowing the richness of the preaching moment.

Preaching, as defined by Isaac Rufus Clark, is a “divine activity wherein the Word of God is proclaimed or announced on a contemporary issue with an ultimate response to our God.”[i]

While the aforementioned definition presents a specific concern for modern preaching, I argue what Clark says Black preaching in particular should do: the liberative power of preaching becomes the marker of good preaching.

Today’s preacher finds difficulty in offering liberation to those who listen as the personal agenda of s/he who proselytizes does not “[get] at the deep, fundamental, serious questions of life that people are concerned about.”[ii] The role of liberation, then, gets lost in the preacher’s inability to know the “what” and do the “why” and “how” of preaching, the part that gets the root of the deep human and theological questions with which the congregants and communities wrestle.

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Source: Urban Faith

Alisha L. Gordon is a writer, social media maven, andpublished author. A second year student at The Candler School of Theology at Emory University, Alisha’s work has focused on fusing faith and culture together to help people better understand how our faith can help shape the community at large. A former high school English teacher, Alisha uses teaching to help further the discussion of building the bridge between the Church and community. She’s also the creator of What the Hell Happened to Me in Seminary, a blog that chronicles the lives and transformative stories of current seminary students and graduates. Follow her on Twitter or like her page on Facebook!