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Essay on james cone black theology
Success or failures of the black power movement
Essay on james cone black theology
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In his writings, James Cone discusses what he calls a “black theology,” which he defines as “a theology whose sole purpose is to apply the freeing power of the gospel to black people under white oppression,” (31). Cone is concerned with the way black persons are treated so he turns to the Christian gospel, and examines what the gospel has to say about this treatment. Cone also talks about “Black Power,” and how it relates to the Christian faith. Cone begins by addressing the question of what the gospel is. He says that the gospel is about Jesus’ life and his works. Cone tells us that “Jesus’ work is essentially one of liberation,” (35). Jesus wanted to bring salvation to all of humanity. He wanted to release man “from all human evils, like racism,” (37). Jesus cares for those who are oppressed, and as Cone points out, black persons are the ones who are currently oppressed. The gospel tells us that Jesus spent his time with the oppressed, such as with tax collectors and sinners. This, however, was all part of God’s plan. Jesus spending time with these sorts of persons was not an accident. Cone suggests that “it was an expression of the very being of God and thus a part of Jesus’ purpose of being born,” …show more content…
God was present in the first century and he is present now. Even today, He is fighting against “the forces which would make man captive,” (39). There is a constant battle with evil. In this case, the evil would be the dehumanization of black persons. Cone claims that Black Power is consistent with the Christian Gospel because of God’s presence among the oppressed. Cone believes that God is working through those in the Black Power movement. He is working through them because of his love for humanity. He knows that the poor treatment is wrong, and God “cannot pretend that wrong is right,” (51). Black Power is God acting in the world in the present
David Walker was “born a free black in late eighteenth century Wilmington,” however, not much more information is known about his early life. During his childhood years, Walker was likely exposed to the Methodist church. During the nineteenth century, the Methodist church appealed directly to blacks because they, in particular, “provided educational resources for blacks in the Wilmington region.” Because his education and religion is based in the Methodist theology, Methodism set the tone and helped to shape the messages Walker conveys through his Appeal to the black people of the United States of America. As evident in his book, Walker’s “later deep devotion to the African Methodist Episcopal faith could surely argue for an earlier exposure to a black-dominated church” because it was here he would have been exposed to blacks managing their own dealings, leading classes, and preaching. His respect and high opinion of the potential of the black community is made clear when Walker says, “Surely the Americans must think...
Montgomery, William. Under Their Own Vine and Fig Tree: The African-American Church in the South. Louisiana: Louisiana State University Press, 1993. Print.
“Black Power”, the word alone raises an abundance of controversial issues. Black power was a civil rights movement led by the black panthers which addressed several issues including segregation and racism. Black power had a different meaning to every member of the Mc Bride family, Ruth and James both looked at black power from a different angle. In “The Color of Water”, The author James Mc Bride admired the black panthers at first, but slowly he grew afraid of them after fearing the consequences his mother might face for being a white woman in a black community influenced by black power. James’ worries were baseless, black power’s motive was to educate and improve African American communities not to create havoc or to harm members of the white community.
The black rage is activated through the continual disavowed manner of which black people’s humanity is called into question. GC laments, “To be regarded always as subhuman is a stultifying experience.” Black rage is the result of a constant disengagement of seeing the worth of a person. GC realizes that in order for black people to overcome such trauma there must be an outlet. Black rage is the outlet from which they notice that black people deal with the hopelessness. The genius in thier estimation is that black folks find theses outlets in so many different ways –church, barbershop, home and a myriad of other places. Oftentimes these places are fortitudes of solace that solidify status to a people who have been deemed
In his narrative, Frederick Douglass shows how Christianity was used as a major justification for slavery and for the actions of slave masters, but he also shows how the religion provided hope for slaves themselves. In an appendix added at the end of the narrative, he draws a distinction between “the Christianity of this land” and “the Christianity of Christ,” saying that there is the “widest possible difference” between them. As he puts it, “I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land.” In other words, Douglass thinks that Christianity has been corrupted in America, where people hypocritically use it to justify their injustices.
"God of the Oppressed" is brilliantly organized into ten chapters. These chapters serve as the building blocks to the true understanding of Cone’s Black Theology. This progressive movement begins with an introduction of both him and his viewpoint. He explains that his childhood in Bearden, Arkansas and his membership to Macedonia African Methodist Episcopal Church (A.M.E) has taught him about the black Church experience and the sociopolitical significance of white people. “My point is that one’s social and historical context decides not only the questions we address to God but also the mode of form of the answers given to the questions.” (14) The idea of “speaking the truth” is added at this point because to go any further the reader must understand the reason and goal for Black Theology. Through the two sources in that shape theology, experience and scripture, white theology concludes that the black situation is not a main point of focus. Cone explains the cause for this ignorance, “Theology is not a universal language; it is interested language and thus is always a reflection of the goals and aspirations of a particular people in a definite social setting.” (36) This implies that one’s social context shapes their theology and white’s do not know the life and history of blacks. As the reader completes the detailed analysis of society’s role in shaping experiences, Cone adds to the second source, scripture.
In order to do that, he had to analyze the tactics that both Malcolm and Martin used to succeed. Cone used the theory of his right and left hands: 1) both necessary for his expression of his humanity and 2) for his struggle to find his voice in the black freedom movement. He wanted to explain how both Martin and Malcolm defended black humanity. Cone came to realize why they were so indifferent about violence, Christianity, and love. They grew up in different environments and adapted to change differently. He also wanted to learn more about their political and cultural meaning by analyzing their relationship towards one another and their meanings for America as a
Douglass makes the distinction between the true and false forms of Christianity clear in the Appendix of his Narrative. He first characterizes the Christianity of Christ, practiced by himself, his fellow slaves, and non-slave owners in general, as genuine and peaceable. This sort of ideology is true to what Douglass interprets as the actual teachings of the Bible, and adherents are humble, kind, impartial, and nondiscriminatory. Douglass then distinguishes this proper ideology from the “corrupt, slave-holding, women-whipping, cradle-plundering, partial, and hypocritical Christianity of this land” (430). Douglass believes that slavery and Christianity are opposing forces. The teachings of C...
When Malcom gets out of jail he starts preaching Elijah’s teachings and becomes an influential figure to black people who are looking for answers. Malcom was preaching reversed racism. Unlike his beliefs as a child, that light skin was better, now he believed that black people were better and put in a world with a “devil race.” He is now not only a religious figure, but a civil rights leader as well. He preaches through the deprecation of other races to make himself and his followers feel better about themselves and their
... This would be no small feat since Christians had for generations practiced and defended not just slavery, but the hatred and demise of anything black or African. Cone's mission was to bring blackness and Christianity together.” # In 1969, Cone published Black Theology and Black Power. In this book, Cone brought attention to racism in theology and proposes a theology addressing black issues, this theology would provide liberation and empowerment of blacks and “create a new value structures so that our understanding of blackness will not depend upon European misconceptions.”
In his essay An Indian’s Looking-Glass for the White Man, William Apess talks about the incompatibility of being a good Christian while still discriminating between races. He argues that this social hypocrisy is not supported by the Biblical text, or by Christian teachings. It is Apess’ belief that if God were to love white people as much as they believe, he wouldn’t have created fifteen colored people for every white one. He goes on to remind his white Christian audience, that it has been the white race the one who has committed the most terrible crimes in the history of mankind. Apess places emphasis on the fact the neither Jesus nor any of his apostles or disciples were white skinned. He also argues the right of the white man to control and subjugate the other races, more
The African Methodist Episcopal Church also known as the AME Church, represents a long history of people going from struggles to success, from embarrassment to pride, from slaves to free. It is my intention to prove that the name African Methodist Episcopal represents equality and freedom to worship God, no matter what color skin a person was blessed to be born with. The thesis is this: While both Whites and Africans believed in the worship of God, whites believed in the oppression of the Africans’ freedom to serve God in their own way, blacks defended their own right to worship by the development of their own church. According to Andrew White, a well- known author for the AME denomination, “The word African means that our church was organized by people of African descent Heritage, The word “Methodist” means that our church is a member of the family of Methodist Churches, The word “Episcopal refers to the form of government under which our church operates.”
THE WAYS OF MEETING OPPRESSION IS AN ESSAY WRITTEN BY MARTIN LUTHER KING JR., ADDRESSING SEGREGATION THAT IS SPECIFICALLY DIRECTED TOWARD THE AFRICAN AMERICAN AUDIENCE. King’s primary audience is the African Americans, but also he has secondary audiences that he addresses, which are a combination of Christians or those who know of, or believe in the Christian views, as well as people in the legal system. He gives examples through his text that will demonstrate how he addresses mostly the African Americans, but also the various other audiences he is trying to reach to through his memorable speech. In his writing, he tells of three ways that they deal with oppression, and based on these he sends out a message to all who have read or heard his words. This message states what has been done in the past, as well as what should be done based on these past experiences. King chooses to speak to certain people through certain contexts and key phrases. In choosing certain phrases and also on how he states his words, he is successful in influencing all his audiences that he intended to persuade. The words that he carefully chose will tell how and why he wanted to focus on the primary and secondary audiences of his choice.
Nashville, TN: Abingdon Press. Print. The. 2003 Roberts, Deotis J. Black Theology in Dialogue. Philadelphia, PA: Westminster Press. Print.
C. Eric Lincoln and Lawrence H. Mamiya, The Black Church in the African American Experience (Durham: Duke University Press, 1990), 352. Lindsay A. Arscott, "Black Theology," Evangelical Review of Theology 10 (April-June 1986):137. James H. Cone, "Black Theology in American Religion," Theology Today 43 (April 1986):13. James H. Cone, "Black Theology and Black Liberation," in Black Theology: The South African Voice, ed. Basil Moore (London: C. Hurst & Co., 1973), 92, 96.