When theologian Barbara A. Holmes talks about “joy unspeakable,” she’s talking specifically about how the contemplative practices of the Black church have sustained Black people in America through suffering and survival.
More than referring to a particular church or denomination, this experience is collective and transhistorical. It’s also a different expression of Black religion than I’m expected to exhibit, as a Black woman.
On more than one occasion, I’ve had a particular mode of Black worship projected onto me: the more charismatic modes of Black worship that we’re so familiar with—the shout, the stomp, the song. That particular style of Black worship sometimes strikes me as a caricature of joy—a shallow stereotype. I see this in the expectation that more “Black” worship will bring more lively singing, more rhythmic clapping, more energetic worship. I see this in the anxiety that more “Black” worship will bring more lively singing, more rhythmic clapping, more energetic worship. The shout. The stomp. The song.
But this caricature—this stereotype—is a narrow sliver of the complexity and the richness of Black spirituality and Black worship.
The modes of Black spirituality that are most powerful, nourishing, and nurturing for me aren’t the stomp, shout, or song. Instead, I think of the rock, the sway, the bend, the moan, the hum. And I think of these things done in community. I marvel that in the midst of sadness and sorrow, in the midst of feeling the effects of generations of trauma wrought by racism and white supremacy, we can still find joy with each other. We are finding joy in each other.
I call it Black Joy because I am Black and it is the joy that I have been familiar with my whole life. It is the joy that I have learned from Black people. It is the joy created through our collective healing—our laying down of burdens, to be picked up and shared by our people, our community. This is not joy in spite of suffering—a mask put on to hide pain, an armor put on to push through pain. This is an embrace, holding and soothing us in our suffering. This Black Joy is joy created through our being together. This Black Joy reminds me that I am not alone, that trouble don’t last always, that I am held and carried forward by a power beyond what I can comprehend.
I call it Black Joy, but I want to offer it—to the extent that it is mine to offer—to this faith. One of my gifts to Unitarian Universalism is the suggestion that joy is ours. We are the people who commit to justice, equity, and compassion. We are the people who aspire to world community with peace, liberty, and justice for all. We are the people who affirm our interdependence with each other and the universe itself. I want to challenge Unitarian Universalism and Unitarian Universalists to claim Joy.
Unitarian Universalist joy will require a different way of imagining ourselves and a different way of being with each other. Claiming the possibility of Unitarian Universalist joy requires making space for the surprise that Holmes describes. Claiming the possibility of Unitarian Universalist joy requires slowing down to hear the talk of the drum—pausing to move to the rhythms of the drum. Unitarian Universalist joy requires opening to the possibility of the mystical encounter. Unitarian Universalist joy requires embodying this faith differently than many of us are accustomed to.