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With great privilege and honor, I speak of a faithful servant to God and to man, Mr. Delton York. Mr. York and I met eight-months-ago, at the doctoral college, at Grand Canyon University. At first glance, I thought, “This man is a man of high caliber.” Without him uttering a word, I took heed to his professional appearance, mannerisms, and demeanor—fortunately, I could not compare him to an ordinary man. Appearance alone, he exuded extraordinary qualities. Other men were present, but they were imitations of his style.
And, then, I considered his eyes—his eyes spoke humility and determination. Success hid behind the eyes of this man who is considered cursed for being black and damaged for being a man. It was at that time, that God said, Mr.
... 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.
During his speech he was ignored and laughed at after working so hard and battling to be heard, but once he spoke of equality someone from the crowd became upset. “You sure that about ‘equality’ was a mistake?” (1220). Some are born with access and advantages, but some have to go through hurdles to get what they want. “I spoke automatically and with such fervor that did not realize that the men were still talking and laughing until my dry mouth, filling up with blood from the cut, almost strangled me.” (1219). This places a challenge on the white men in the area that an intelligent black boy who they thought nothing of yet still considered him voiceless and moronic. This chapter alone worked off of a single scene of how the narrator was indeed an invisible man in his youth, not knowing which way to turn, but remembering the words his grandfather said from his deathbed carrying on throughout his years. “Son, after I’m gone I want you to keep up the good fight. I never told you, but our life is a war and I have been a traitor all my born days…” (1211). Neither the culture nor the crowd wanted to accept what was given, doing anything to repress someone from attempting to reach a goal. It is a way to discourage one due to others feeling you aren’t good enough or have the will and drive. The theory applied may help readers see something that we would not see unless we
Whenever Ruth or James McBride face any forms of racism, especially for being related to each other, having different skin colors, they can always look to religion to aid them through these tough times. It appears so that in the book, religion knows no race, and therefore is very accepting to no matter who it may be. In this case, in Chapter 6, the author tells about his past experiences going to Church with his family, and recalling his mother’s true embrace of Christianity, her singing voice, the fact that she was the only white person there, and how odd and exaggerated Reverend Owen’s sermons were whenever going to Whosoever Baptist Church. One afternoon at Church, Ruth McBride was weeping after hearing her favorite songs, like “We’ve Come This Far by Faith” or “What a Friend We Have in Jesus”. James McBride asks her mother why she cries in Church, and her response is that God makes her happy. He thinks about this a bit more and assumes that maybe God likes black people better, hence having her mother cry at Church. He then asks whether God was black or white. She responds saying that he is not black or white, but a spirit, leading into the main metaphor of the story, saying, “God is the color of water. Water doesn’t have a color.” The metaphor displays how God has no color, no race to him, and would accept anyone, no matter their race. This representative of how Ruth and James McBride were accepted as Christians solely, therefore avoiding any difficulties having to do with race, at least when speaking about it with religion.
.... In his life the restriction by the whites didn’t stop or discourage him from following his dream, which made him unique and outstanding. He was capable of thinking for himself, even though the whites had tried to “guide” him like the other blacks.
"Their Eyes Were Watching God: Race Quotes." Shmoop. Shmoop University, Inc., 2013. Web. 20 Nov. 2013. .
...e proper descriptions of Douglass’s experiences. These words also justify that he is brilliant and not no fool. His influential words in the narrative support the message of him being smarter than what some people may believe.
"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.
Keller, Frances Richardson. An American Crusade: The Life of Charles Waddell Chesnutt. Utah: BYU P, 1978.
Macksey, Richard and Frank E. Moorer, eds. Richard Wright: A Collection of Critical Essays. Englewood Cliffs, NJ: Prentice-Hall, 1984.
“Twas mercy that brought me from my Pagan Land” referring to the mercy of the lord. Wheatley refers to Africa as a “Pagan Land” (122), portraying her thankfulness for leaving Africa. This depicts Africa as a moral less place, where citizens were not safe or happy. Once educated Wheatley saw her previous soul as “benighted”, meaning pitiful and ignorant. She then references the thoughts of white citizens saying, “Some view our sable race with a scornful eye, “Their colour is a diabolic die” (122). Although referencing the thoughts of others, Wheatley does not negate their insults, only states that “Negros, black as Cain” can be refined and converted. The reference to Cain refers to the story within the Bible of Cain and Abel, where Cain killed his brother Abel out of jealousy. This created a depiction of the African race as sinful, violent, and ultimately inferior. Wheatley saw herself separate from her race but with enough connection to hope for compassion and their
What is theology? The word “theology” comes from two Greek words that combined mean “the study of God. There are more than 20 types of theologies. Black liberation started the American struggles of the 1960’s. In liberation theology there are 2 groups, the oppressed and the oppressor. The poor are the oppressed and the rich are their oppressors. This kind of theology contextualizes Christianity in an attempt to help those of African descent overcome oppression. This paper will focus on Black Liberation Theology and will explain how it discovers God and how the Biblical God inspire the prophetic work of black liberation theology.
The personal insight and experience Zaru brings to the article provides an insightful perspective into the subject of oppression and liberation. The author states her argument clearly, but with obvious presuppositions deriving from her life as a Quaker (Zaru 123), thus making her argument slightly confusing at times. For example, as a Quaker, Zaru calls for justice, peace, and nonviolence in all situations, but fails to account for how justice should be sought, and simply acknowledges that a tension exists between peace and justice (135). Additionally, Zaru paints a relatively bleak picture of Old Testament accounts, even claiming that “the God of that portion of the biblical account is the God of people’s consciousness and perception rather than the God who really is” (125). This claim proves incredibly bold and seems to suggest inconsistency between the God of the Old Testament and the New Testament, a claim quite abrasive to those who, like myself, view the Bible as authoritative. Additionally, throughout the article, the author read her own experience into several Biblical accounts (Zaru 127), a practice that can provide clarity into one’s own experience, but should carefully avoid presentism. Despite these few critiques, Zaru offer incredible insight and perspective into the life of someone often viewed as “unchosen” and oppressed due to such views. In her
Right Reverend Deacon Doctor Zephariah Cornerly The Third, also known as Preacher, is a man with a complex personality. He is self-acclaimed; “that he’s the most educated, smartest man anywhere ‘round.” (Curtis,3). Though, unlike most preachers, he holds no church. Henceforth, verifying that Preacher’s demeanor differs significantly from his true nature. Furthermore, it is diffused evidence of hidden personalities by Preacher making it evident that he is not only two-faced and dangerous but also manipulative.
Dr. D is a cardiothoracic surgeon. He was my hero. He may well still be, even though he is a throw-back to the days when I was more concerned about science than symbolism.
Black Theology is a great theological perspective in which it allows us as a society to be aware of those who are being oppressed. It brings awareness to the minds of the oppressor to make them more conscience of the power they have in their actions. A great methodology of black theology, is that it uses scripture to bring oppression to light, but it fails by only taking certain passages that apply with its historical setting. The Word of God was not created for us to take bits and pieces from, but it was created for us to be whole and made new by the renewing of our minds. Black theology illustrates God as identifying with the oppressed. A lot of times we make the mistake of making God like us because he shares the qualities of love, forgiveness,