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Make an argument about the ways in which Father Divine’s use of Christianity to empower and/or dis-empower himself as well as those who followed his teachings.
Divinity during Depression
At the peak of the Great Depression, many people felt lost and sought the salvation of some sort. At this time hopelessness brought many to look for help and guidance from a man who offered them food, community support, and the word of God. A man known as Father Divine founded the International Peace Mission movement, founded on ideas of racial equality and communal living. Father Divine had tens of thousands of followers, all believing him to be god on Earth. Father Divine’s use of Christianity helped empower himself to create a new black identity while
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The new empowered black identity of Father Divine can be critiqued as a charlatan who misused money and exploited people for his own personal gain.
Many critics viewed Divine as a schemer living off the wealth produced by his minions, communal labor also guaranteed meals, clothing, and long-term housing to many destitute people who were otherwise at chronic risk of poverty and homelessness (Griffith 2001). Father Divine preyed on followers that would devote themselves to him because they have no other option. The use of Christianity to help empower himself can be found in his teaching of John 15. “I am the true vine, and my Father is the husbandman” (John 15:1). Christian interpretation will explain this as Jesus puts his entire ministry, especially these final saving hours, under the command of his Father. The Father is overseeing the whole thing. Jesus will give his life.
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Followers of his movement were disempowered and fooled by this new identity. Father Divine attracted his followers by performing lavish communions. It was primarily at his Holy Communion banquets, the central public event of his ministry, where Father Divine expounded his intricate theology of matter and spirit. He then had his followers help with preparation by performing chores. It was by working on their sacred meals that the followers felt connected to their god. To his followers that believed he was the Second Coming of Jesus Christ, believing his messages of devotion was easy to want to believe. He gave them a place to stay, meals to eat, and messages that gave him hope only within himself. To most of America, especially black America, he was doing things no other black man could have gotten away with. Father Divine’s ministry, whatever other functions it performed, had as its cornerstone the practice of feeding hungry bodies, bodies who were trained to see this sustenance as distributed to them by God himself. In this case, the bodies were being fed by Father Divine (Giffith 2001). No doubt, many poor, homeless, and hungry people were drawn to Father Divine’s mission solely because of the provisions offered there disempowering people at their weakest moment to find salvation at any outlet
Howard Thurman in his book, “Jesus and the Disinherited” presented Jesus as a role model for the oppressed on how to find strength, freedom and peace within God and oneself. Thurman shares the story of how Jesus offered an alternative to accepting the Roman rules, like the Sadducees did in hope of being allowed to maintain their Jewish traditions; A solution to remaining silently obedient, like the Pharisees, as hatred and resentment destroyed them from within. Jesus provided an alternative solution to the Zealots of his day who resorted to physical force to advance their justified cause, often paying the ultimate cost, their life. Jesus taught love. Love of God, self, neighbor and especially your enemy. Thurman stresses that Jesus know that “it is man’s reaction to things that determines their ability to exercise power over them”.(Thurman, 18) Jesus taught and modeled the art of strength through humility. He
... giving in to the devil, which is unacceptable. In The Negro Speaks of Rivers strength is carried on from land to land and generation to generation. The ancestors traveled from Africa and kept their strength, which carried on to future generations. Their strength allowed them to deepen their connection with each other and their surroundings.
In the book, “Jesus and the Disinherited,” the author, Howard Thurman in chapter five expounds on “Love.” Moreover, Thurman, a black man in the early 1900, with the ultimate goal to offer a humanizing combination as the basis for an emancipatory way of being, moving toward an unchained life to all women and men everywhere who hunger, thirst for righteousness, especially those “who stand with their backs against the wall.” By the same token, Thurman experienced “Fear,” “Deception,” and “Hate” that causes internal, spiritual damage to those who choose compliance, isolation, and violent resistance over the way of Jesus (www.smootpage.blogspot.com). Notably, Howard Thurman’s message helped shaped the civil rights movement that
Becoming a true theologian and scholar deals with not limiting the extents of homiletics. The assumption is that the black preaching tradition is distinct and identifiable. What is interesting for any African American student of homiletics is that while many argue for a defined set of African American homiletic characteristics, there is little agreement on what these characteristics are? When people try to characterize what makes African Ame...
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.
This paper elaborates on the diverse contributions peoples of African descent have made to the pluralistic religious landscape of America and replicates various passages from our textbook. It focuses on the personal narratives of non-religious to religious leaders—exemplifying their influence on the African American religious movement during slavery and the reconstruction of America. Each section represents different historical periods, regional variations, and non-Christian expressions of African-American religion.
"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.
Kroll, P. (2006). The African-American Church in America. Grace Communion International. Retrieved March 20, 2014, from http://www.gci.org/history/african
James H. Cone is the Charles A. Briggs Distinguished Professor of Systematic Theology at Union Theological Seminary in New York City. Dr. Cone probably is best known for his book, A Black Theology of Liberation, though he has authored several other books. Dr. Cone wrote that the lack of relevant and “risky” theology suggests that theologians are not able to free themselves from being oppressive structures of society and suggested an alternative. He believes it is evident that the main difficulty most whites have with Black Power and its compatible relationship to the Christian gospel stemmed from their own inability to translate non-traditional theology into the history of black people. The black man’s response to God’s act in Christ must be different from the whites because his life experiences are different, Dr. Cone believes. In the “black experience,” the author suggested that a powerful message of biblical theology is liberation from oppression.
... 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.”
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.”
Nashville, TN: Abingdon Press. Print. The. 2003 Roberts, Deotis J. Black Theology in Dialogue. Philadelphia, PA: Westminster Press. Print.
Furthermore, James and other Evangelicals assumed that the freedmen could not care for themselves and thus distrusted them with their liberties, which kept them in a state of dependency. James saw the African American’s “elevation as a race” as a task given to him by God. Thus, he viewed himself as a savior of the African American race, bringing them “liberty and laws, art and enterprises, learning and pure religion”. This view was common among Evangelicals coming to the South who were often engaged in pedagogical exercises, trying to impose their Northern, white values upon the former slaves while simultaneously training them in religion. Men like James viewed African Americans as “poor creatures” in need of salvation, not as independent human beings deserving of rights and respect.
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.