Black Theology was developed by early theologians because Black people needed something to believe in and give them help in times of need. The idea of Black Th... ... middle of paper ... ...her and to God. Much of the dualism described by Kelly sounds universal. Is there some figment of basic human tendency that divides one’s self from within or without? Works Cited DeOtis Roberts, "Black Theology in the Making," Review and Expositor 70 (Summer 1973):328 Emmanuel McCall, "Black Liberation Theology: A Politics of Freedom," Review and Expositor 73 (Summer 1976):330; cf.
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.
When people try to characterize what makes African Ame... ... middle of paper ... ...When a preacher speaks in a rhythmic flow, the sermon needs to be crafted in that manner (LaRue, 113). The preacher must always remember that if the audience does not understand the language of the message, they will not understand the message. Black preaching should always be - therapeutic release and a sense of empowerment for black Christians to help them contend with the issues of life. I Believe I’ll Testify teaches that the black church and the preacher would have no authority.
African American Pastoral Care by Edward P. Wimberly is a supplement to the book written in 1979 on Pastoral Care in the Black Church. Pastoral Care by African Americans shows pastoral counselors how to care for African Americans through a narrative methodology. By linking personal stories and the pastor's stories to the heart language of the Bible stories, counselors can use God's unfolding drama to bring healing and reconciliation to human lives. Further, demonstrating that caring can be shown through story telling and is widely used by the black church. The stories relayed are basic methods used in the past by black clergy, seminary students and lay people.
Reflections As I reflect over the materials presented in African American Pastoral Theology I have become more sensitive to cultural dynamics, life situations and relationships in the church as it relates to providing care for black people. Black people have come a long way in regards to social liberation however, the work of liberation continues. James Cone’s illustration between the cross and the lynching tree open my eyes to how blacks in America are still being lynched today. Cone suggests that when blacks cry out for help and are being ignored they are being lynched. He says that blacks are being lynched today by the criminal justice system, police brutality, in jails, on jobs, continued discrimination, and denial of health care just
The African Methodist Episcopal taught Cone how to deal with contradictions of life and provided a way to seek meaning in a society not of his own making. Racism by the whites led to political and economic inequality, segregated restaurants and movies, and beatings and arrests. Cone did not understand how these whites could be considered good Christians. According to Cone, one of the tasks of this movement is to analyze the nature of the gospel of Jesus Christ in light of the experience of black people who have been victimized by white oppressors. Cone was called to the ministry at age 16, and became a pastor the following year when he went off to college.
Cone and Wilmore proposed ideas of Black Theology. I believe that their theories show how African-Americans can gain their own identity through their own practices of religion and culture. I believe that the greatest struggle of African-Americans in a racist society is the struggle to regain collective identity and culture. However, they show how it is very possible to rise above racial discrimination, and stereotypes. Although Albert Raboteau was not necessarily a theologian, his claims of slaves finding their own way of life despite being dehumanized, easily relate to the ideas of Cone and Wilmore.
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. Although, the Civil war brought about change for Africans, along with this change it brought heart ache, despair and restriction of worship to the African... ... middle of paper ... ...he African Methodist Episcopal Church has a long history of struggles, victories and achievements. The Africans gained privilege to worship God in their own special way by forming their own church that represents who they were and what they believed.
Although black theology became popular in the early 1960’s, it was not an entirely new subject. Black theology views God and Christianity as a gospel relevant to blacks who struggled daily under the oppression of whites. The origins of it are clearly seen in spirituals sang by African Americans during the time of slavery nearly 400 years ago. 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, while the reflection of God for blacks came in their struggle for freedom.
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.