Beyond the Politics of Visibility
The following is a lightly edited transcript and a video of a talk Rev. Laura Cheifetz gave at our 2021 Enfleshing Witness gathering.
Laura preaches because her understanding of the vision of the world God desires is so very different from how things are. Laura preaches to anyone who will listen. Seriously. But most typically, she preaches to the good people of the Protestant mainline. Mainly, the PCUSA.
Laura preaches hard things when called for, and beauty, and love, and body, and radical inclusion. That's when she's had a nap and is hydrated. Sometimes she preaches the gospel. of grace in “just enough”. Like we're all tired, but sometimes just enough is more than enough.
Our friends James and John asked Jesus for positions, you know, in his cabinet, on his pastoral staff. But wait, that's what we do. That's what those of us who are considered leaders in the progressive people of color Christian space sometimes do.
In our defense, it's what we're told to do in our capitalist society. Women are told to lean in. People of color are encouraged to put our names in for prominent positions where only white people have gone before.
It's not just that we are told to live as though we have the confidence of mediocre white men, particularly when we know we are better than that. It's that for generations we have not been given a choice about the shared cup and the shared baptism. Suffering and death have stalked all of us, but some of us faster than others.
Because the society we live in does its best to legally, culturally, economically advantage white people and men with the best we have to give, leaving the rest of us with the dregs.
Of course we are jockeying for our own positions. A place at the table, right? And if it comes with the ability to provide for our families and make positive change?
James and John are playing the system. This is what they know. James and John make the error and become object lessons of asking such a thing of a prophet who healed on the Sabbath, palled around with sex workers, and sat and talked with strange women.
While we are accustomed to writing what could be maybe the next best selling book in our space or the next article that gets a lot of clicks.
Putting forward our names for Bishop, self referring to the open call at that tall, steeple church, Jesus's words echo, “Whoever wishes to become great among you must be your servant.”
Jesus embodies a different kind of knowing, a different ministry and witness that comes with stiff social and economic penalties. His visions of an end to evil and dehumanizing systems so that all might flourish. Those were both popular and exceedingly disruptive.
James and John see popularity and imagine power as it is shaped in their society. But the way Jesus perceives is paved with consequences.
It is alienation, not comfort. Humility, not power. It is the ill and the unhoused. It is the challenge to the powers that be, unto death. And that, itself, is faithfulness. It is an honoring of all that our ancestors went through so that we could be.
We who are people of color know the danger we already live through our bodies, our ancestries, our cultures. And our ancestors lived this too, although we have had some problematic ancestors.
One of these ancestors is Takao Ozawa. He had the misfortune of living in the United States when the only way to be a citizen was to be white or black. Ozawa, an immigrant from Japan, argued that he was white. And he took this all the way to the Supreme Court in 1922.
He was Christian. His skin was, as he said, white. His children had English names. He had been educated in the United States. Despite all of his efforts, Japanese immigrants remained ineligible for citizenship until 30 years later in 1952. The lesson he took from a life of racism and xenophobia was the wrong one.
But honestly, who could blame him? We have other ancestors who knew the truth about this place.
Grace Lee Boggs, a Chinese American activist in Detroit, told us to build movements an inch wide and a mile deep.
Yuri Kochiyama, a Japanese American activist who engaged in causes ranging from Puerto Rican independence, to freeing black political prisoners, to redress for Japanese Americans incarcerated during World War II, urged us to speak out wherever there is injustice.
And she modeled it for us. She didn't want us to be so polite.
Some of us are playing those old politics of visibility and respectability clothed in new social media strategies. How many followers do we have? Do prominent people think of us for speaking or for church positions? How provocative, but still within the basic framework, could we be?
Can we get that photo op maybe in the Oval Office? How can we create change within the denomination? Meanwhile, Jesus is over here making sure the children have a bite to eat.
We are the next ancestors. How will we shape what comes after us? Will we strive for the limits of our imaginations? Are we planning to be James and John?
Or will we be the ancestors willing to serve? Following the way of Jesus, fighting against injustice, a servant all the way to the end.
We are excited to announce a new chapter in the Enfleshing Witness movement: “Enfleshing Witness: Rewilding Otherwise Preaching.” Learn more about this new grant opportunity and sign-up to stay connected as the project unfolds.
