Save the Brethren The moment that White men put their pale violent hands on African men’s (and, women) backs and kidnapped us from our country, families, homes, and friends was the moment a physical, psychological and spiritual battle ensued. The methodology of this battle is still raging today covertly and on an institutionally level. It is said that most wars are fought between males, especially the young. The casualties among young Black males indicates that fact, also we are experiencing heavy loses. The mental breakdowns, broken spirits, school drop rates, incarceration statistics, unemployment numbers, and homosexuality explosion are the major social, psychology and spiritual conditions that are haunts too many of us. If any time we needed a mighty Prophet, Savior, Messiah, somebody or something to come and rescue us---is now. Until that time comes the largest religious institution in our communities---the Black Church must take the lead and establish some standardized nationwide multi-level programs to save Black people from the negative images and forces that attack us relentlessly daily, especially the Brethren. Times are desperate and our Black backs are collectively pressed into the cold white brick wall. This text will …show more content…
The explosive statistics of Black youth (and adults) unplanned pregnancies (and, STD’s) are ungodly. Of course, abstaining from sex until marriage is the ideal behavior but the Black Church have to face the cold-blooded reality that the youths are stimulated to copulate everywhere they turn in this society, and humans have been too fruitful in multiplying of themselves. Black males, at the age from thirteen to forty, must be taught about abstinence, birth control and safe sex---the Black Church needs to set up on going classes and counseling around the issue
Often one will see a sense of resilience in African Americans today. When faced with adversity they often turn to faith and look at history for ways to solve it. Recently these three concepts have shown up in the news with police brutality and the recent presidential election. During today’s issues just like in the movie African Americans turned to history for answers but also display faith and courage when rebelling against the oppressive system. Sankofa shows that the use of history, faith, and courage have always been used to create stronger individuals in the African American community. African Americas are always taught to use their history to keep themselves safe from a young age. History is used as an example to prevent more turmoil in the African American community. It has also brought about more churches which have been used to instill more faith amongst their community giving them a sense of
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.
Slavery is an economic, legal system where humans are sold and treated as property. The history of slavery spans nearly almost from every culture, religion and nationality from ancient to present days. Slavery in the United States is identified as one of the darkest periods of the human kind where people from the African continent were sold to the white settlers in the United States. Based on research it was evident that the white Christianity supported the establishment and the continuation of slavery in America. This paper is a study of the history on how white Christianity helped and also offered support to American slavery. The paper will discuss how the black community was oppressed and the tools used to support the establishment and continuation of slavery. The research will adopt the use of the book titled “the cross and the lynching tree” written by James Cone.
The concepts of Reform and Revolution are nearly polarizing by their very nature, with one seeking to modify, and the other seeking to destroy and rebuild. If an organized Black movement was to find itself in an opportunistic position -whatever that may be- with which to attempt a radical movement (in either case; reform or revolution, the resulting movement would need to be large and radical if it would hope to accomplish its goals before the opportunity for change ceases to present itself) it would only serve to befall their efforts if they found themselves in a splintered state of conflicting ideologies. But, in either case, be it reform or revolution, a reconfiguring of the thought processes behind how one looks at the nature of American politics is undoubtedly necessary in order to look into the potential for future Black liberation.
Black liberation theology has made valuable contributions, both positive and negative, to theological discussion today. To some extent, it has situated in political struggles and movements like the U.S. civil rights movement, human rights movements against Latin American dictatorships, and feminist movements in other regions of the globe.
"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.
Herbert Boyd’s book “Race and Resistance: African Americans in the 21st Century” discourses the current state of the Black America subject to the clamor for ultimate equality and acquisition of full civil rights by the Black community. Herbert also highlights the in-depth meaning of racism and possible remedies, especially in the 21st century (Herbert 34). The book covers spirituality and activism and wisdom and cultural expression. In addition, it also highlights the subject of the impact of Aids in African-American community, and features ace and globalization in America. The author also outlines the strategies of anti-enforcement
“The history of the American Negro is the history of this strife, – this longing to attain self-consciousness, manhood, to merge his double self into a better and truer self. In this merging he wishes neither of the older selves to be lost. He would not Africanize America, for America has too much to teach the world and Africa. He would not bleach his Negro soul in a flood of white Americanism, for he knows that Negro blood has a message f...
During a most dark and dismal time in our nations history, we find that the Africans who endured horrible circumstances during slavery, found ways of peace and hope in their religious beliefs. During slavery, Africans where able to survive unbearable conditions by focusing on their spirituality.
Black Liberation Theology can be defined as the relationship that blacks have with god in their struggle to end oppression. It sees god as a god of history and the liberator of the oppressed from bondage. Black Liberation theology views God and Christianity as a gospel relevant to blacks who struggle daily under the oppression of whites. Because of slavery, blacks concept of God was totally different from the masters who enslaved them. White Christians saw god as more of a spiritual savior, the reflection of God for blacks came in the struggle for freedom by blacks. Although the term black liberation theology is a fairly new, becoming popular in the early 1960’s with Black Theology and Black Power, a book written by James H. Cone, its ideas are pretty old, which can be clearly seen in spirituals sang by Africans during the time of slavery nearly 400 years ago.# It was through these hymns that black liberation spawned. Although Cone is given credit for “the discovery of black liberation theology,” it’s beliefs can quite clearly be seen in the efforts of men like preacher Nat Turner and his rebellion of slavery in mid 1800’s or Marcus Garvey, one of the first men to “see god through black spectacles” in the early 1900’s. More recently black theology emerged as a formal discipline. Beginning with the "black power" movement in 1966, black clergy in many major denominations began to reassess the relationship of the Christian church to the black community. Black caucuses developed in the Catholic, Presbyterian, and Episcopal churches. "The central thrust of these new groups was to redefine the meaning and role of the church and religion in the lives of black people. Out of this reexamination has come what some have called Bla...
Many people who hear the name African Methodist Episcopal Church automatically make assumptions. These assumptions are based on the faulty premises that the name of the church denotes that the church is only meant for African-Americans or that it is filled with racist’s teachings. Neither of those assumptions is true. The Africans communities established their own churches and ordained their own preachers who could relate to the struggle of being a slave and the struggle of being a free African in a strange land that spoke freedom but their action said something different.
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.
In “Letter from Birmingham Jail” Dr. Martin Luther King Jr. proves that he is well knowledgeable in the happenings in Birmingham. By providing a surplus of examples of events and details which he finds alarming, King was able to persuade the clergymen to like at the way the Negro community is being treated in the south using the appeal to logos, pathos and ethos. He displays his willingness to continue with respect and dignity, but because of the emotional ties that he has towards this cause, he will not remain inactive.
The transition of being a black man in a time just after slavery was a hard one. A black man had to prove himself at the same time had to come to terms with the fact that he would never amount to much in a white dominated country. Some young black men did actually make it but it was a long and bitter road. Most young men fell into the same trappings as the narrator’s brother. Times were hard and most young boys growing up in Harlem were swept off their feet by the onslaught of change. For American blacks in the middle of the twentieth century, racism is another of the dark forces of destruction and meaninglessness which must be endured. Beauty, joy, triumph, security, suffering, and sorrow are all creations of community, especially of family and family-like groups. They are temporary havens from the world''s trouble, and they are also the meanings of human life.
Emmanuel McCall, "Black Liberation Theology: A Politics of Freedom," Review and Expositor 73 (Summer 1976):330; cf. C. Eric Lincoln and Lawrence H. Mamiya, The Black Church in the African American Experience (Durham: Duke University Press, 1990), 352.