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African influence on black Christianity
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Christianity in African American culture
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Book Review: "God of the Oppressed" James H. Cone "God of the Oppressed" is a history of the African American Struggle through the complex account of its author, James H. Cone. Written in 1975, "God of the Oppressed" is the continuation of Cone’s theological position, which was introduced in his earlier writings of, "Black Theology and Black Power," (1969) and "A Black Theology of Liberation" (1975). This final account was put together and published as a response to the continuous dismissal of Black Theology. This response shows Cone’s use of personal experiences, knowledge, and faith to explain the actual God of the oppressed found in Black Theology. The importance of the chosen title is maintained through all ten of Cone’s chapters because every detail leads the reader to a further understanding of the God of the oppressed. The 1975 publication date also proves of importance because it assisted in shaping Cone’s extreme religious position. This extremist position came from a time period when there was a universal dismissal of Black Theology and at the peak of Black Power movement. "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.
The definition of compassion: sympathetic pity and concern for the sufferings or misfortunes of others. As this definition shows compassion shows concern for other that every person would love to have. In The Chosen written by Chaim Potok, Mr. Potok really presents compassion in his book. Not only does he display compassion in one of his character but in every single one he gives them compassion that is expressed in different ways. He goes into detail example of compassion with each of his characters and really emphasizes the true meaning of compassion. Three main character that he shows compassion through in different ways are, Reuven, Mr. Malter and Reb Sanders.
In his book, An Imperfect God, Henry Wiencek argues in favor of Washington being the first true president to set the precedent for the emancipation of African-American slaves. Wiencek delves into the evil paradox of how a nation conceived on the principles of liberty and dedicated to the statement that all men are created equal was in a state that still preserved slavery for over seven decades following the construction of the nation. Washington’s grandeur estate at Mount Vernon at its peak had the upkeep of over 300 slaves 126 of which were owned by Washington. First, it must be understood that Washington was raised on slavery receiving ownership of 10 slaves at the age of 11 years old and that Washington was a man of his time. However, it must also be understood that Washington’s business with slavery was in the context of a constrained social and political environment. Weincek maintains that this does not exonerate the fact that Washington maintained slavery however; it does help to quantify the moral shortcoming by which Washington carried until his last year of life.
In the passages “Sinners in the Hands of an Angry God” by Jonathan Edwards and “Minister’s Black Veil” by Nathaniel Hawthorne are both powerful text. Edwards used more of an effective style to get his point through. He used a harsh and blunt tone to prove the God is a powerful man and can strike at any time but does not. This is why his text is better that Hawthornes.
The “Letter From a Birmingham Jail” is a text directed to all of America in 1963, written by Martin Luther King Jr., during his stay in one of the of Birmingham’s prisons. His intention of writing an open letter was to tell the world the injustice “the white people” had done not only to him, but to all Afro-Americans. The main stimulus was a statement made by a Clergymen naming the actions and the activities of the Southern Christian Leadership Conference as unwise and untimely. However, the purpose of this letter is to show that those actions are totally wise and timely.
David Walker’s Appeal to the Coloured Citizens of the World, but in particular, and very expressly to those of the United States of America, “promoted racial solidarity and moral elevation with fervor,” and is as much a political source as it is religious. His Appeal adamantly argues against oppression and slavery while encouraging a vivacious and lively spirit amongst the black community, in the hopes of promoting unity and diminishing the acceptance of mistreatment from their white counterparts. To convey this message, which was presented in a mannerism that was extremely radical, Walker uses the bible and what can most clearly be defined as a Methodist theology to support his stance on the issues of society.
Ana Castillo’s So Far from God (1993), begins its tale by immediately immersing the reader in the full drama that is typical of a Spanish soap opera describing the lives of five Hispanic women. The oldest daughter, Esperanza, wants to make a name for herself and succeeds in doing so by leaving Tome. Fe wants a normal life that she will never be able to have in Sofia’s household. Caridad is a simple soul that would have been content with her high school sweetheart had he not cheated on her. The youngest daughter, La Loca Santa, dies at age three and is resurrected to pray for the people. Lastly, Sofia turns out to be the strongest of the women in the novel by taking a stand for what she believes is right. Castillo uses Sofia and her four daughters to express her negative and distrustful view of patriarchy and oppression of women through class, gender and sexuality.
Alexander Crummell, an Episcopalian priest, professor, and lecturer, set out to analyze and discuss “The Race Problem in America.” This piece was written in 1888, following the Reconstruction period after he had traveled to Europe and Africa, lecturing on American Slavery and African-American and African issues. Crummell, when not working outside of the country, resided in the North at various places in New York, New Jersey, and Pennsylvania, where many of the countries African-American intellectuals lived at the time. As a professor, lecturer, and priest, the intended audience were members of the society who were literate, Christian, and for the time period, more radically thinking. Due to his relationship with Christianity and the relationship
All human beings are born with genes that are unique to them and make us the individuals we become. The right to exist as an individual in society achieving the best possible potential of one’s existence irrespective of any bias is expected by most humans. In the essay, ‘The new Civil Rights’ Kenji Yoshino discusses how the experience of discovering and revealing his sexual preference as a gay individual has led to him proposing a new civil rights by exploring various paradigms of the rights of a human being to exist in today’s diverse society. In exploring the vast demands of rights ranging from political or basic human rights we have differentiated ourselves into various groups with a common thread weaving through all the demands which
... 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.”
J.I. Packer is a British-born Canadian. He received his Bachelor of Arts, Master of Arts, and Doctor of Philosophy at Corpus Christi College. He later attended Oxford University. While attending Oxford, Packer gave his life to God at an Oxford Inter-Collegiate Christian Union meeting. He is the current Board of Governors’ Professor of Theology at Regent College. His most known work is Knowing God. Knowing God started as a series of magazine articles. In 1973, the articles were combined and published as a book, Knowing God.
Language always conveys a message. Language can convey a message that is full of manipulation. In Robin Lakoff’s essay, “Everybody’s a Politician”, she discusses how manipulation is used in day to day conversations, even if one is not intentionally trying to manipulate. Language can be used to dominate others. In the essay, “the Language of Oppression” by Haig A. Bosmajian, he explains the power of using names to define others. Language can change the way a person thinks. In the same essay, “the Language of Oppression” by Haig A. Bosmajian, he also discusses the way someone thinks can be changed by language. Lastly, language has the power to degrade an individual. In another essay, by Robin Lakoff, “You Are What You Say”, she explains how
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.