A landmark in the conversation about race and religion in America. "They put him to death by hanging him on a tree." Acts 10:39 The cross and the lynching tree are the two most emotionally charged symbols in the history of the African American community. In this powerful new work, theologian James H. Cone explores these symbols and their interconnection in the history and souls of black folk. Both the cross and the lynching tree represent the worst in human beings and at the same time a thirst for life that refuses to let the worst determine our final meaning. While the lynching tree symbolized white power and "black death," the cross symbolizes divine power and "black life" God overcoming the power of sin and death. For African Americans, the image of Jesus, hung on a tree to die, powerfully grounded their faith that God was with them, even in the suffering of the lynching era. In a work that spans social history, theology, and cultural studies, Cone explores the message of the spirituals and the power of the blues; the passion and of Emmet Till and the engaged vision of Martin Luther King, Jr.; he invokes the spirits of Billie Holliday and Langston Hughes, Fannie Lou Hamer and Ida B. Well, and the witness of black artists, writers, preachers, and fighters for justice. And he remembers the victims, especially the 5,000 who perished during the lynching period. Through their witness he contemplates the greatest challenge of any Christian theology to explain how life can be made meaningful in the face of death and injustice.
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In Black Suffering, James Henry Harris explores the nexus of injustices, privations, and pains that contribute to the daily suffering seen and felt in the lives of Black folks. This suffering is so normalized in American life that it often goes unnoticed, unseen, and even--more often--purposely ignored. The reality of Black suffering is both omnipresent and complicated--both a reaction to and a result of the reality of white supremacy, its psychological and historical legacy, and its many insidious and fractured expressions within contemporary culture. Because Black suffering is so wholly disregarded, it must be named, discussed, and analyzed. Black Suffering articulates suffering as an everyday reality of Black life. Harris names suffering's many manifestations, both in history and in the present moment, and provides a unique portrait of the ways Black suffering has been understood by others. Drawing on decades of personal experience as a pastor, theologian, and educator, Harris gives voice to suffering's practical impact on church leaders as they seek to forge a path forward to address this huge and troubling issue. Black Suffering is both a mixtape and a call to consciousness, a work that identifies Black suffering, shines a light on the insidious normalization of the phenomenon, and begins a larger conversation about correcting the historical weight of suffering carried by Black people. The book combines elements of memoir, philosophy, historical analysis, literary criticism, sermonic discourse, and even creative nonfiction to present a "remix" of the suffering experienced daily by Black people.
In 2006, the contemporary American Pentecostal movement celebrated its 100th birthday. Over that time, its African American sector has been markedly influential, not only vis-a-vis other branches of Pentecostalism but also throughout the Christian church. Black Christians have been integrally involved in every aspect of the Pentecostal movement since its inception and have made significant contributions to its founding as well as the evolution of Pentecostal/charismatic styles of worship, preaching, music, engagement of social issues, and theology. Yet despite its being one of the fastest growing segments of the Black Church, Afro-Pentecostalism has not received the kind of critical attention it deserves. Afro-Pentecostalism brings together fourteen interdisciplinary scholars to examine different facets of the movement, including its early history, issues of gender, relations with other black denominations, intersections with popular culture, and missionary activities, as well as the movementOCOs distinctive theology. Bolstered by editorial introductions to each section, the chapters reflect on the state of the movement, chart its trajectories, discuss pertinent issues, and anticipate future developments. Contributors: Estrelda Y. Alexander, Valerie C. Cooper, David D. Daniels III, Louis B. Gallien, Jr., Clarence E. Hardy III, Dale T. Irvin, Ogbu U. Kalu, Leonard Lovett, Cecil M. Robeck, Jr., Cheryl J. Sanders, Craig Scandrett-Leatherman, William C. Turner, Jr., Frederick L. Ware, and Amos Yong
In his reflections on God, Jesus, suffering, and liberation, James H. Cone relates the gospel message to the experience of the black community. But a wider theme of the book is the role that social and historical context plays in framing the questions we address to God as well as the mode of the answers provided.
This autobiographical work is truly the capstone to the career of the man widely regarded as the "Father of Black Theology." Dr. Cone, a distinguished professor at Union Theological Seminary, died April 27, 2018. During the 1960s and O70s he argued for racial justice and an interpretation of the Christian Gospel that elevated the voices of the oppressed.ssed.
This work addresses a theology of the cross by comparing the work of Jürgen Moltmann and James Cone in which the cross, despite its association with violence, can be the ultimate symbol of hope for ecclesiology. For Moltmann, the ecclesiological identity hinges on what Christian theology has to say about the suffering and crucifixion of Christ, and its relation to the human suffering. Moltmann moves beyond the anthropological question of "what the death of Christ means for us," to a more theological one of "what does the cross mean for God," and its relation to the human suffering. Cone's theology of the cross is informed by his socio-historical comparison of the cross and the lynching tree. These two symbols of death, affecting Christians' ability to live a more faithful witness, are separated by nearly two thousand years. One is a universal symbol of Christian faith, while the other is the quintessential symbol of black oppression in America. He juxtaposes the cross and the lynching tree as a theological conundrum requiring us to compare and contrast the crucifixion of Jesus with the Black people's lynching as the authenticity of Christian gospel if the church and society are to overcome the racial divide. Despite their differences in analysis, both Moltmann and Cone conclude that the cross can be a symbol of hope for ecclesiology. Thus, for contemporary Christians, the cross can become a symbol not only of sacrificial love but also of overcoming hatred.
In the midst of oppression, poverty, violence, and insufficiency where survival takes priority over salvation, what theology speaks to this condition? Black Theology and Holy Hip-hop are important to understand and promote, especially in their relationship to inner-city ministry and spiritual development, primarily in regards to black and brown youth. This work investigates the complex crises experienced among our black and brown youth, with special focus on the inner-city. Black Theology and Holy Hip-hop is less about people and more about institutions--the dichotomy between the institution of the church and the social institution of music that affects young people's mindset. This book will examine how a double-edged sword of Black Theology and Holy Hip-hop will cut a new faith in inner-city ministry that will initiate freedom against personal pain and systemic oppression, on the one hand, and free minds from self-hate and submissive control on the other.
After the 2008 election and 2012 reelection of Barack Obama as US president and the 1994 election of Nelson Mandela as the first of several blacks to serve as South Africa's president, many within the two countries have declared race to be irrelevant. For contributors to this volume, the presumed demise of race may be premature. Given continued racial disparities in income, education, and employment, as well as in perceptions of problems and promise within the two countries, much healing remains unfinished. Nevertheless, despite persistently pronounced disparities between black and white realities, it has become more difficult to articulate racial issues. Some deem "race" an increasingly unnecessary identity in these more self-consciously "post-racial" times. The volume engages post-racial ideas in both their limitations and promise. Contributors look specifically at the extent to which a church's contemporary response to race consciousness and post-racial consciousness enables it to give an accurate public account of race.
First published in 1969, "Black Theology and Black Power" provided the first systematic presentation of black theology. Relating the militant struggle for liberation with the gospel message of salvation, James Cone laid the foundation for an original interpretation of Christianity that retains its urgency and challenge today.
It is remarkable that African Americans, the descendants of slaves, embrace Christianity at all. The imagination that is necessary to parse biblical text and find within it a theology that speaks to their context is a testimony to their will to survive in a hostile land. Black religion embraces the cross and the narrative of Jesus as savior, both theologically and culturally. But this does not suggest that African Americans have not historically, and do not now, struggle with the reconciliation of the cross, black life, suffering. African Americans are well aware of the shared relationship of Christianity with the white oppressors of history. The religion that helped African Americans to survive is the religion that was instrumental in their near genocide.
THE OTHER JOURNAL: EVIL Description This world is a fallen place rife with suffering, oppression, and violence, a land of tsunamis and earthquakes, genocide and crime sprees. We are surrounded on all sides by brokenness, yet we have difficulty spotting its source. We see the effects of evil, yet we rarely grasp its true nature and breadth. In issue #20 of The Other Journal, our contributors analyze the haunting opacity of evil and call us to name and resist its insidious influence. The issue features essays and reviews by Brian Bantum, Gregory A. Boyd, Andrew W. E. Carlson, Jacob H. Friesenhahn, David Kline, Agustin Maes, Rebecca Martin, Branson Parler, Anthony B. Pinn, Dan Rhodes, and Lauren Wilford; interviews by Allison Backous, Brandy Daniels, Chris Keller, Ronald A. Kuipers, and David Kline with Richard Beck, J. Kameron Carter, Richard Kearney, C. Melissa Snarr, and Christian Wiman; and fiction and poetry by Mark Fleming, Chad Gusler, Jennifer Strange, and Kali Wagner Other Issues of The Other Journal The Other Journal: The Food Issue The Other Journal: The Celebrity Issue Other Books by The Other Journal Sects, Love, and Rock & Roll by Joel Heng Hartse The Spirit of Food edited by Leslie Leyland Fields Jesus Girls edited by Hannah Faith Notess "God Is Dead" and I Don't Feel So Good Myself edited by Andrew David, Christopher J. Keller, Jon Stanley Remembering the Future edited by Chris Keller, Andrew David
- Author : Zoran Grozdanov
- Publisher : Wipf and Stock Publishers
- Release Date : 2016-12-15
- Genre : Religion
- Pages : 158
- ISBN : 9781498232753
In this succinct, inviting volume, four Balkan theologians probe their contextual ways with the theology of Jurgen Moltmann, whose classic The Crucified God influenced novel theological approaches around the globe, most recently the emerging postwar Christian theology in the Balkans. The authors engage with the prevailing culture of ethnic and religious exclusivism within their context and present us with a range of theologically pertinent issues resulting from a wider discussion on religion and politics. The book offers a fresh and provocative reading of Christian faith that pins its hopes on the person and work of the Crucified and sets the ground for possible contextual contribution of Balkan theology to a World Church. Following Moltmann's invitation to see the Cross, and the crucified Christ, as an inner criterion of all theology, this book sheds theological light on the situation in the Balkans. The Cross of that region can be described as a "Cross of the crossroads," since different religions, ethnic and national communities, memories, and cultures have always been sources of profound contact but also of deep division and violence. On the occasion of the fortieth anniversary of The Crucified God, this collection can be read as a continuation of Moltmann's theological project, which calls for a courageous descent into "circles of death"--places of spiritual and physical imprisonment, without false comforts and premature hopes.
This book remembers one hundred years since Black Wall Street and it reflects on the 1921 Tulsa Race Massacre. Black Wall Street was the most successful Black business district in the United States; yet, it was isolated from the blooming white oil town of Tulsa, Oklahoma, because of racism. During the early twentieth century African-Americans lived in the constant threat of extreme violence by white supremacy, lynching, and Jim and Jane Crow laws. The text explores, through a Womanist lens, the moral dilemma of Black ontology and the existential crisis of living in America as equal human beings to white Americans. This prosperous Black business district and residential community was lynched by white terror, hate, jealousy, and hegemonic power, using unjust laws and a legally sanctioned white mob. Terrorism operated historically based on the lies of Black inferiority with the support of law and white supremacy. Today this same precedence continues to terrorize the life experiences of African-Americans. The research examines Native Americans and African-Americans, the Black migration west, the role of religion, Black women’s contributions, lynching, and the continued resilience of Black Americans.
Allan Boesak was one of the foremost leaders in the struggle against apartheid. His role in the church in South Africa, internationally and in the United Democratic Front, contributed significantly to the demise of apartheid. He championed the rights of the oppressed and became the representative voice of the poor and disadvantaged. Allan is a gifted preacher, teacher, theologian, writer and an orator blessed with poetic tendencies and a flourishing vocabulary. He has the natural ability to inspire, motivate and stimulate critical and analytical thinking and responses) where globalisation threatens to be a new form of colonisation. He has eloquently championed the cause of economic justice, justice for the earth, gender justice and the struggle against homophobia in the church. His voice is a voice we urgently need to hear again in this era.
Existential Theology: An Introduction offers a formalized and comprehensive examination of the field of existential theology, in order to distinguish it as a unique field of study and view it as a measured synthesis of the concerns of Christian existentialism, Christian humanism, and Christian philosophy with the preoccupations of proper existentialism and a series of unfolding themes from Augustine to Kierkegaard. To do this, Existential Theology attends to the field through the exploration of genres: the European traditions in French, Russian, and German schools of thought, counter-traditions in liberation, feminist, and womanist approaches, and postmodern traditions located in anthropological, political, and ethical approaches. While the cultural contexts inform how each of the selected philosopher-theologians present genres of “existential theology,” other unique genres are examined in theoretical and philosophical contexts, particularly through a selected set of theologians, philosophers, thinkers, and theorists that are not generally categorized theologically. By assessing existential theology through how it manifests itself in “genres,” this book brings together lesser-known figures, well-known thinkers, and figures that are not generally viewed as “existential theologians” to form a focused understanding of the question of the meaning of “existential theology” and what “existential theology” looks like in its varying forms.
Contents Announcement of the 2016 Symposium Abbreviations Introduction Klyne Snodgrass North Park Theological Seminary Faculty Statement on Racism "Racial Realism" in Biblical Interpretation and Theological Anthropology: A Systematic-Theological Evaluation of Recent Accounts Elizabeth Y. Sung Response to Sung Valerie Landfair Reimagining Koinonia: Confronting the Legacy and Logic of Racism by Reinterpreting Paul's Letter to Philemon Lewis Brogdon Response to Brogdon Al Tizon The Bible's Outrage at Blumenbach's Babel: An Antiracist Hermeneutic for White Followers of Jesus Kyle J. A. Small Enemies, Romans, Pigs, and Dogs: Loving the Other in the Gospel of Matthew Love L. Sechrest Response to Sechrest Rebecca Gonzalez The Lynching of the Suffering Servant of Isaiah: Death at the Hands of Persons Unknown Bo H. Lim Response to Lim Evelmyn Ivens What's Missing? Theological Musings on a Hermeneutics of Absence Nestor Medina Response to Medina Bruce L. Fields "Lost in Translation: Ethnic Conflict in English Bibles"--The Gospels, "Race," and the Common English Bible: An Introductory and Exploratory Conversation Emerson B. Powery Response to Powery Michael O. Emerson An Indigenous Reinterpretation of Repentance Raymond Aldred Response to Aldred Mark Tao Truth Be Told: A Necessary Funeral Dirge in the Middle of Our Conversation Soong-Chan Rah Annotated Bibliography on Race and Racism Presenters and Respondents Ex Auditu--Volumes Available