Analysis Of The Book ' The Black Christ ' Essay

“Roll, Jordan, Roll”, “Nobody Knows the Trouble I’ve Had”, “Go Down, Moses”, and “Wade in the Water” are the titles of only a handful of what were called “Negro Spirituals”, which originated during the reign of slavery in the United States (Frey). Such spirituals used call-and-response, a method of communication that was popular with slaves who brought African traditions to America, and gave way to the gospel music and unique form of preaching characteristic to the Black Church. The history of the Black Church, which began during the slave era, demonstrates the way that African Americans found refuge in Christianity, where the church became the center for African American communities (Baer). Born out of struggle and oppression, the Black Church not only became the focus for the religious practices of African American communities, but also worked to “re-member” the community through rituals such as that of call-and-response, a core element of the Black Church which served as a powerful tool for the African American community in the fight for the exercise of true freedom in America.

For the larger part of his life, Douglass believed in a living God and whom he knew can change the world. According to him, love and freedom were the most important foundations of Christianity. Therefore, it is his faith that pushed his hope that there would be an end to slavery and racial discrimination. It is critical to note that for many years,

Many people believe that Christians played a great role in abolishing slavery. However, Douglass’ ideas about religion and its connection to slavery shine a light on the dark side of Christianity. Douglass’ account of his own life is a very eloquent first hand retelling of the suffering and cruelty that many slaves were going through. His account gives a detail of the ills that were committed against the slaves. The atrocities committed by the various different masters varied in intensity depending on the masters’ individual personality (Glancy 42). This first hand narrative gives us a glimpse in to the connection between religion (Christianity) and slavery.

The development of Black Theology in the United was one that shocked the nation as a whole. While in slavery, Blacks had to sneak and hold church services. This was partly because Whites felt that Blacks were not able to be accepted into heaven, and they believed that once one as a Christian they could no longer be enslaved. So to appease their conscience they would not allow Blacks to take part in theology. Due to these issues Black Theology soon originated within the United States.

This week’s reading of Roderick A. Ferguson’s Aberrations in Black: Towards a Queer of Color Critique offers a queer of color analysis that poses itself against Marxism, revolutionary nationalism, liberal pluralism and historical materialism, and opts instead for an “understanding of nation and capital as the outcome of manifold intersections that contradict the idea of liberal nation-state and capital as sites of resolution, perfection, progress and confirmation (3). By challenging some of the main complacent thinking that characterized canonical sociology, Ferguson pushes for an engagement with racial knowledge about African American culture as it was produced by American sociology if one is to fully understand the gender and sexual variations within the African American culture. One of the principle assumptions of canonical sociology is represented by its use of cultural, racial and sexual differences in the process of pathologizing African American culture. By juxtaposing canonical sociological texts from the Chicago School of Sociology with that of African American literature, Ferguson provides a genealogy of this foundational issue of imagining African American culture as sites of polymorphous gender and sexual perversions and how these perversions are in turn associated with societal and moral failings.

It is a wonderful read and very informative and enlightening. James H. Cone a mentor and advisor of Dr. Terrell's is also mentioned quite often in this textbook because of his vital role in her life. Cone offers a list of books in reference to his scholarly work. Just to name a few; For my People: Black Theology and the Black Church (Maryknoll, N.Y.: Orbis Books, 1984). “The Gospel of Jesus, Black People and Black Power,” Black Theology and Black Power (Minneapolis: Seabury Press, 1969; rev.ed. Maryknoll, N.Y.: Orbis Books, 1997), pp. 31-61

“Whenever my environment had failed to support or nourish me, I had clutched at books.” –Richard Wright, Black Boy. The author suffered and lived through an isolated society, where books were the only option for him to escape the reality of the world. Wright wrote this fictionalized book about his childhood and adulthood to portray the dark and cruel civilization and to illustrate the difficulties that blacks had, living in a world run by whites.

This statement further reveals the factions that had surfaced as a result of racial tensions as both races feared one another to an extent. The blacks feared the whites because of their power, and the whites feared the blacks gaining any power. These racial tensions through the verbal propaganda of whites versus blacks intensified to a point where it eventually got in the way with some people’s faith and belief, “‘Is Jesus white?’ said [the student in Sunday School]. Rev. Owens said no. ‘Then how come they make him white here in this picture?’... ‘If they put Jesus in this picture here, and He ain’t white, and He ain’t black, they should make Him gray. Jesus should be gray.’ Richie stopped going to Sunday school after that.” (McBride 53). Had tensions not been so high during the time period, Richie may not have cared that Jesus was depicted as white. However as anti-color propaganda was being tossed at the opposing race, it struck towards individuals such as Richie to be a large deal and as a result he let the tension destroy his sense of faith, indicating the power of propaganda during this period. Social ladders become intensified through the creation of racially separated schools, stores, churches, water fountains, buses and more.People’s treatment of the opposing race began to worsen when these factions were created. Propaganda shows the spreading of information controls society’s thoughts and emotions as the art behind the language and the author’s expression of the

The glimmering light in darkness, the key to the shackles of oppression, all of which integrate into the hope: Frederick Douglass. America was not free. Not free even after what was known as the war for independence, the war for freedom, the revolutionary war. As racial maltreatment ran rampant along with social injustice, the United States slowly grew to be a misnomer. Slavery, above all, cast its umbra upon productivity, and set a twisted precedent leading to the patriarchy. For some, this was seen as affliction, but for others, this was opportunity to mend America. The following chapters of its history identifies largely with social and moral liberation. The United States did not become understanding and compliant with societal equality in an instant, as it took strain, sweat, and blood to simply obtain a basic right: freedom. Through Frederick Douglass’s unique slave background, he developed a vision for the future, a vision which propelled Douglass on his quest that would earn him the title, “Father of the Civil Rights Movement” and depolarize equality.

The author starts out by describing the harsh situation slaves were put in and how the black experience in America is a history of servitude and resistance, of survival in the land of death. The spirituals are the historical songs which tell us what the slaves did to hold themselves together and to fight back against their oppressors. In both Africa and America, music was directly related to daily life and was an expression of the community’s view of the world and its existence in it. The central theological concept, which is the prime religious factor, in the black spirituals is the divine liberation of the oppressed from slavery. Further, the theological assumption of black slave religion as expressed in the spirituals was that slavery contradicts God, and therefore, God will liberate black people. This factor came from the fact that many blacks believed in Jesus, and therefore, believed that He could save them from the oppression of slavery because of his death and resurrection. The fact that the theme of divine liberation was present in the slave songs is supported by three main assertions: the biblical literalism of the blacks forced them to accept the white viewpoints that implied God’s approval of slavery, the black songs were derived from white meeting songs and reflected the "white" meaning of divine liberation as freeing one from sin (not slavery), and that the spirituals do not contain "clear references to the desire for freedom". The extent of

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

These three perceptions are distinctly different, but ultimately speak to the contextual nature of Black theology—rooting worship, adoration, and discipleship within the notion a (conscious) living G-d. The first perception explored is the image G-d adored through the lens of Sister Sweet and Mother Darling. At first glance, these women appear different in life style and theology—different churches, different abilities, and different approaches to discipleship. But upon further examination, one discovers the same paradigm at work. Both have lost children to AIDS. Both have committed themselves to a praxis centered theology to process their loss. Mother Darling is street missionary and Sister Sweet is a disabled woman confined to a wheel that feeds the birds and attends to the needs of the Little piece of Heaven Church. Both have found peace in their personalized work for the Lord. Their G-d is a “shelter in a time of storm.” The second perception is the image of G-d as seen through Deacon Zee. This G-d is one of salvation and complacence for Deacon Zee. The “White Jesus” he prayed to for his assistance in finding his copy of the Wall Street Journal—a nuanced symbol for prosperity. This G-d speaks to the corporate nature and element of

In James Baldwin’s collection of essays in The Fire Next Time he expresses a call to action for Americans to abandon the belief that skin color separates people from one another and to unite together as a whole country. In the essays, he identifies religion as the source for this disillusioned belief that the whites’ skin makes them inherently better than African Americans merely because of their skin color. In participating in the Christian religion, he learns that the teachings to love one another go unpracticed towards those with a different skin color or of another religion. While religion benefits its members by preventing people from falling into the life of crime that prevails in the ghetto, its influence causes the members to develop

I believe the best place to start this essay would be with an explanation of Black Power. Black Power according to James H. Cone “is an emotionally charged term that can evoke either angry rejection or passionate acceptance.” Critics see it as blacks hating whites, while advocates see Black Power as the only viable option for black people. Advocates see Black Power meaning black people are taking a dominate role in deciding what the black-white relationship should be in American Society. Rev. Jeremiah Wright, Jr. is preaching this right now. He sees that blacks need to go back to their blackness and no longer live their lives as the white society wants them to.

Although this information on Liberation Theology is essential to understanding of this concept, the focus of our presentation, in relation to our class, was Black Liberation Theology. It is easy to see how African Americans relate to the idea of Liberation Theology, as a historically socially oppressed group of peoples. The encompassed theme of Black Liberation theologians is the concept of God emancipating African Americans from white racism. Jesus in Liberation Theology is commonly represented as a ‘Poor Black Man’, therefore allowing the representation of a relatable figure for the African American people. One way in which we felt the concept of Liberation Theology come together with class discussion, was in relation to the Black Liberation Theologian, James Cone, whom we had previously discussed in class time, leading up to this presentation.