Free PDF Joy Unspeakable: Contemplative Practices of the Black Church (2nd edition)
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Joy Unspeakable: Contemplative Practices of the Black Church (2nd edition)
Free PDF Joy Unspeakable: Contemplative Practices of the Black Church (2nd edition)
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About the Author
Barbara A. Holmes is author of Dreaming (Fortress Press, 2012), Liberation and the Cosmos: Conversations with the Elders (Fortress Press, 2008), Race and the Cosmos: An Invitation to View the World Differently (Fortress Press, 2002), A Private Woman in Public Spaces (2000), and other publications. She is president emerita of United Theological Seminary of the Twin Cities and formerly professor of ethics and African American religious studies and vice president of Academic Affairs at Memphis Theological Seminary.
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Product details
Paperback: 264 pages
Publisher: Fortress Press; 2 edition (October 15, 2017)
Language: English
ISBN-10: 150642161X
ISBN-13: 978-1506421612
Product Dimensions:
6 x 0.8 x 8.8 inches
Shipping Weight: 15 ounces (View shipping rates and policies)
Average Customer Review:
4.7 out of 5 stars
8 customer reviews
Amazon Best Sellers Rank:
#58,233 in Books (See Top 100 in Books)
I can't believe I'd never heard of Holmes' work until now. This helps me dive below form and try better to understand the reasons behind my black church experience.
This book was a whole education for me, and it has made me view everything associatedwith slavery differently. I especially appreciate the inclusion of contemplative practicesas they appear in rap, tap and other 20th century art forms, as well as the biographiesof King, Parks, etc., from a new point of view.
Contemplative Christianity is dominated by white, male authors and teachers. Barbara Holmes and Joy Unspeakable were EXACTLY what I needed, exactly when I needed it. Her stories, insights, perspective and research help expand the contemplative tradition to include people and practices that have not ever been represented. She validates ancestral wisdom as part of her and our contemplative tradition. I'm so grateful for this book and will read it many times over.
Joy Unspeakable is groundbreaking work, and Barbara Holmes brings it with knowledge and grace.
The research for this book is exceptional. My vocabulary was broadened. I was enlightened in the areas of African heritage and music genre. I had to read slowly.
Barbara was easy to follow as she guided me through the development of contemplative practices of the black church. I work in a women's state prison, this book is helping me expand my horizons about contemplation
Sometimes we grow up assuming certain words mean certain things, like the word "contemplate". In "Unspeakable Joy" Dr. Holmes showed me that there is no one way to "contemplate" and since reading it I have been trying to be aware of other ways. Contemplation should bring us to the subliminal space between here and there, so that opens up my understanding and brings it to a whole new level.
"Contemplation is not confined to designated and institutional sacred places... Some sacred places bear none of the expected characteristics. The fact that we prefer stained glass windows, pomp and circumstance... has nothing to do with the sacred."Barbara Holmes' JOY UNSPEABLE is a blend of Africana history, academic discussion of contemplation and her own experience.Fairly early on in her book, Holmes brings up Randall Bailey's point that there has been a de-Africanization of Christianity, which has led to a forgetting that Augustine - one of the pillars of the Christian church - was a bishop from Africa.When she zeros in on the beginnings of the African-American church in the US, things really start to get interesting. Holmes writes that "hush arbors" provided a physical place, far enough away from plantation owners, where slaves could "pray about their situation in cries so heartfelt that heaven itself must have shuddered."Thus was born the African-American roots of the black church's style of contemplation."Slavery is a crisis of such extraordinary proportions that unless equally extraordinary measures are taken, the result will always be the destruction of humanness... The contemplative turn occurs in the midst of trauma and is a crisis mediation that gives birth to a new community. This community contemplatively reorders its priorities and begins the designated task of sifting through God's broken heart for their liberation."Unlike eurocentric forms of contemplation, which tend to be individual, quiet and removed from the physical world, Holmes argues that "I have often wondered what Christian communities expect when they invoke the presence of the Spirit called Holy. [In the African-American experience] something happened when the Spirit was present.""The historical black church is the blessed legacy of the ancestors," says Holmes. Ancestors that are on a pilgrimmage where "that which has afflicted you may become your salvation."Given its rich history of communal contemplation, out loud and lamenting, in the middle of struggle, Holmes calls the black church in North America to "Claim its role as mother and witness to the working of God here on earth. As a mother, its first call is not to church growth but the birthing and nurturing of the Christ imaged in the least of us. As a witness to God-with-us against war and hurting the poor."Holmes reminds us of the three Marys (among them Mary, Jesus' mother, and Mary Magdalene) who remained at the foot of the cross with Jesus while all of his other followers, save John, fled. Holmes sees their witness as a powerful form of contemplation, right in the middle of suffering.She makes an interesting point that "contemplation always involves some mix of reality and transcendence... even more problematic is the belief that we are right and that our image and understanding of God supersedes all others..." Pentecost, to Holmes' way of thinking, is born out of communal contemplation and "from the realm of multiple realities, the Spirit storms the upper room, and disrupts the probability of institutional dysfunction that is certain to follow Christ's leave-taking."Holmes offers the rich examples of Fannie Hamer, Martin Luther King Jr, Rosa Parks, Malcolm X and Howard Thurman and Sue Bailey as being expressions of black contemplatives. In Holmes' opinion what black America needs is a "return to reclaim its unique Africana contemplative heritage," in order to re-connect spirituality with the present social justice movement in the US. Holmes argues that the passive resistance of the Civil Right movement of the 1960s was "the spiritual destination of these justice processons and was the consciousness of the nation." Holmes continues, "the end result was that a purportedly Christian nation was forced to view its black citizens as a prototype of the suffering God, absorbing violence into their own bodies without retaliation."While Holmes is aware of the difference between the Civil Rights movement of the 1960s and the Black Lives Matter movement, [which is not grounded in black churches] she has hopes that the BLM movement will build upon this legacy.At the end of the day, Holmes remains deeply hopeful, defining hope as "a commitment to the strangeness of the future - a future that is uncertain, fragile, carefully negotiated and often wretched, strained and disfigured through suffering, yet it is situated in the narrow space of transcendence, like the element of surprise in the narrative, the imagined possibility tht brings resolution and redemption to the tragic and ironic, only to be upended and retured again to the struggle."Holmes concludes: "The creative exchange between the forces of segregation and nonviolent resistance could only be engaged after a contemplative period away from the immediacy of the struggle... In order to make new worlds, you need a profound understanding of the world as it is. The key is to be grounded in present reality with a reflexive grasp of the past and an irrational hope for the future."
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