There is the experience of suffering in the world, and no amount of theological argument can explain away the pain of our suffering in a white racist society. The coming of God in Jesus breaks open history and thereby creates an experience of truth-encounter that makes us talk in ways often not understandable to those who have not had the experience. Furthermore, a nebulous appeal to the inner workings of the Christian tradition, particularly the Christ Event, as adequate response to ethnic suffering pushes against an ultimate embrace of the humanist perspective shadowing certain dimensions of black and womanist theologies. Clearly it has played a significant sanctioning role in the white assault on the black body. (This sense of modified omnipotence and increased concern with the historical and embodied nature of life are also given some expression in womanist scholarship) That is to say, the functional ultimacy of humanity plays out in much black theology and womanist theology, and notions of God’s omnipotence are modified so as to support a more robust attention to the activities of humans and the impact of these activities on human history.
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The late womanist pastoral theologian Linda Hollies noted that womanists learn this wisdom from foremothers and sisters via their quilting bees, sewing circles, and cookouts.14 These communal experiences involved socializing, networking, caring, and sharing that helped them bond in sisterhood and spiritual reinforcement. Marcia Riggs observes the black women’s club movement and notes that black people continue to struggle due to matters related to systemic oppression rooted in sociocultural, economic experiences and oppressions due to class/race/gender realities.4 Those reformers engaged in the black women’s club movement practiced collective solidarity. MARSHALL TURMAN Accordingly, heaven emerges within black spirituals as the predominant theme of African American religious experience.10 Although overwhelmingly identified with a transcendent reality beyond time and space, heaven as thematic referential simultaneously refers to subversive activity in the historical present that defies the social conditions of the oppressed. Redemption from this state of sin came in the experience of conversion.8 Interestingly, though, both Earl and Cone locate sin, for blacks and whites, in the matter of living in a misconstrual of one’s divinely ordained identity in the context of white oppression. But the depth of oppression and suffering pervasively experienced by black people across the span of their residence in the United States caused black and womanist theological reflections on evil and sin almost invariably to come to focus on the relationship of those concepts to the historical black social condition. Those experiences had been and continue to be defined by racism, sexism and classism and therefore offer a unique opportunity and a new challenge for developing a relevant perspective in the theological enterprise.”22 Taken collectively, womanist theology has the potential to provide substantial inroads into how gender relations operate within the collective experiences of African Americans.
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African Americans need to know that the God of Christian faith is the God of all creation and that in spite of the evil and ugliness in their experience, creation is beautiful and good. With respect to a doctrine of creation, Cone asserts that the liberation at the heart of black TORIN ALEXANDER theology is not an object, but “the project of freedom wherein the oppressed realize that their fight for freedom is a divine right of creation.”10 In other words, oppression is antithetical to God’s intention with respect to the creation as a whole as well as with respect to human interrelatedness. Jesus is known through the experience of African Americans to be the black Messiah who works to bring about God’s kingdom of justice and freedom in the here and now. However, God cannot be wholly transcendent because this would not satisfy the demands of the mystic’s experience, which is a personal response to God.
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- Still, in following this chain of influence, one can begin to locate black theology within a set of theoretical investigations of black religious life in the Americas.
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- In equal measures, the growing variety of perspectives on liberation as the centerpiece of black theology became quite evident in critical questions posed by the likes of Cecil Cone—James Cone’s brother—and Gayraud Wilmore.
- This has been facilitated by a variety of programs that began in the late 1950s and early 1960s with Dr. James Robinson’s Operation Crossroads Africa Program, the model for the US Peace Corps under President John F. Kennedy.
- This is not true of all forms of black theology, since, for instance, womanist theology professes to democratize the experiences and theological relevance of ordinary and everyday black women, rather than simply those whom history might valorize, like Harriet Tubman, because of their great and renowned achievements.
These three steps embody an awareness of the social context of theologizing, the need to accent the historical experiences of black people and the insights of the Bible.15 Regarding these theological reflections, West maintains that black theologians negate hidden agendas that they glean in given theological formulations with adverse social implications that are embedded in its symbols surreptitiously. In other words, what God is doing and will do is thought to be gleaned from divine activity in African American history in conjunction with other sources of black theology, including the Bible, black experience, and African American culture. Notwithstanding the technical matters distinguishing history from experience in Cone’s thought, he connects African American history to the question of black humanity, which, he argues, white people denied through the practices of chattel slavery in the United States. Therefore, the history of African Americans, especially given the racism and violence that black people experienced in America, provided a source of theology that was particular to the circumstances of his community. Related to this issue of embodied bodies, the growing attention to issues of sex and sexuality is serving to reshape African American theology in important ways—ways that not only change the nature and meaning of liberation but also allow for the emergence of an African American theology that addresses explicitly the voices of gay and lesbian African Americans. The former—heaven—more typically has something to do with transformed mundane life, and the latter representing the experience of injustice.
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As a corrective move, Douglas views sexuality as God’s gift to humanity.9 Sexuality is important to agape, allowing people to engage relationally with others toward authentic humanity. Knowledge of God’s love moves us to share love with other persons, realizing one’s own divinity. Black women worked in the arenas of black family, black community, and black church to inspire and instill moral values, the same arenas where black women experience liberation and oppression. An experience of liberation involved embodying an ethic of responsibility, accountability, and commitment. Using this position as a seat of justice, rather than abuse, one helps transform reality and creates a new spirit. Cannon’s corrective is a womanist, constructive, liberationist pedagogy, where liberationist ethics require that one takes action, framed by a knowing that results from the doing.
In this regard, Baldwin’s arguments are especially pertinent to this essay’s effort to examine black theology from a hemispheric perspective. Together these JOSEF SORETT texts effectively inaugurated a new school of Christian theology that began with the African American experience of enslavement and oppression in the United States and resonated with the militant ethos of Black Power, which crystallized at precisely the moment in which Cone delivered his manuscripts. These seemingly ‘nonreligious’ social forces are, in fact, intrinsic to the history of American Christianity.”1 While Baldwin sought to locate Christian theology within its colonial context in the Americas, the social upheaval of the decade in which he wrote also facilitated the emergence of a novel theological discourse in the academy; namely, black liberation theology. —James Baldwin, The Fire Next Time (1962) James Baldwin’s premise that Christianity and colonialism are inseparably linked in the institutional marginalization of black and brown people around the globe remains, if nothing else, provocative. The struggle, therefore, that now begins in the world is extremely complex, involving the historical role of Christianity in the realm of power—that is, politics—and in the realm of morals.
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Matter is real as a form of experience. Clearly, the theology of African women appears to embrace a broader sense of community than womanist theologians have been able to do because they seek to do theology across the boundaries of gender, culture, religion, and nation. However, rather than adopting one exclusive approach to theorizing the ways in which experiences, identities, and practices are constituted within and across the boundaries of particular nation-states, I have argued that these varying terms each belie a concern with exploring the Americas as a novel site of contact that arose under the sign of modernity. However, each of the works engaged here exemplifies an approach to black theology that foregrounds contact and which recognizes the flow of information and experience across the boundaries of particular nation-states—whether through a framework of the Americas, the African diaspora, or the Atlantic world. Indeed, the broader impulse here reflects an effort to account for the ways that social realities—in the present, but also in the past—are never entirely bounded by the modern contexts of particular nation-states.
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“Reason is taken to express the real nature of the mind, in which, as Augustine put it, there is no sex. More than 150 years following the publication of Walker’s Appeal, theologian J. Human agents may choose to employ weak https://chicken-road-2-apk.com/ versions of reason when they are confronted with the questionable political practices and moral beliefs—but they are nonetheless always in possession of the requisite resources to challenge existing normative commitments. Emancipatory reason, as I have formulated it, complicates Enlightenment notions of reason as simply a division between knowing and thinking. Emancipatory reason recognizes both the limits of knowledge and the employability of knowing the world beyond the historical moment.
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The early advocates of this turn were Dwight Hopkins (1991, 1993, 2000), George Cummings (1991, 1993), and Will Coleman (1999), whose interpretations stimulated a new constructive program in black theology.92 Cut Loose Your Stammering Tongue, edited by Hopkins and Cummings, inaugurated a research program that has grown in quantity, sophistication, and cross-disciplinary appeal. In this section I consider two major contemporary approaches to reflection on African American religious experience—hermeneutical and womanist analysis. Two Contemporary Approaches to the Study of African American Religious Experience In order to frame the problematic of the study of the formation of African American religious experience, I drew on the work of several major thinkers and theorists— historians, sociologists, philosophers, and theologians. In a perceptive foreword to God Struck Me Dead, Paul Radin warned against uncritically subordinating the religious experiences recounted therein to Christianity.89 Conceivably, in the formative stages, Christianity served as a “surrogate”90 or a midwife in the mediation of the religious experience of the enslaved people.