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This theology maintains that African Americans must be liberated from multiple forms of bondage — social, political, economic and religious. This formulation views Christian theology as a theology of liberation -- "a rational study of the being of God in the world in light of the existential situation of an oppressed community, relating the forces of liberation to the essence of the gospel, which is Jesus Christ," writes James Hal Cone. Black consciousness and the black experience of oppression orient black liberation theology -- i.e., one of victimization from oppression. This liberation involves empowerment and seeks the right of self-definition, self-affirmation and self-determination.
[edit] DevelopmentModern American origins of contemporary black liberation theology can be traced to July 31, 1966, when an ad hoc group of 51 black pastors, calling themselves the National Committee of Negro Churchmen (NCNC), bought a full page ad in the New York Times to publish their "Black Power Statement," which proposed a more aggressive approach to combating racism using the Bible for inspiration.[1] [edit] James Cone and Black Liberation TheologyIn the minds of many African-Americans, Christianity was long associated with slavery and segregation.[2] Although Southern Baptists had condemned racism in the past, it was not until June 20, 1995 that the Southern Baptist Convention adopted a formal "Declaration of Repentance". This resolution declared that they "unwaveringly denounce racism, in all its forms, as deplorable sin" and "lament and repudiate historic acts of evil such as slavery from which we continue to reap a bitter harvest." The convention offered an apology to all African-Americans for "condoning and/or perpetuating individual and systemic racism in our lifetime" and repentance for "racism of which we have been guilty, whether consciously or unconsciously. [3][4] Christianity was long associated with racism. Therefore, there must then be a dialogue regarding the implications of racism in today's society and to what extent historical factors affect the plight of the black community. Cone argues that, "About thirty years ago it was acceptable to lynch a black man by hanging him from a tree; but today whites destroy him by crowding him into a ghetto and letting filth and despair put the final touches on death."[5]
Black theology deals primarily with the African-American community, to make Christianity real for blacks. It explains Christianity as a matter of liberation here and now, rather than in an afterlife. The goal of black theology is not for special treatment. Instead, "All Black theologians are asking for is for freedom and justice. No more, and no less. In asking for this, the Black theologians, turn to scripture as the sanction for their demand. The Psalmist writes for instance, 'If God is going to see righteousness established in the land, he himself must be particularly active as 'the helper of the fatherless' [8] to 'deliver the needy when he crieth; and the poor that hath no helper.'[9]"[10] [edit] On God and Jesus ChristCone based much of his liberationist theology on God’s deliverance of Israel from Egypt in the book of Exodus. He compared the United States to Egypt, predicting that oppressed people will soon be led to a promised land. For Cone, the theme of Yahweh’s concern was for “the lack of social, economic, and political justice for those who are poor and unwanted in society.”[11] Cone also says that the same God is working for the oppressed blacks of the 20th century, and that “God is helping oppressed blacks and has identified with them, God Himself is spoken of as ‘black’.” [12] Cone saw Christ from the aspect of oppression and liberation. Cone uses the Gospel of Luke to illustrate this point: “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the good news preached to them.[13]” “‘In Christ,’ Cone argues, ‘God enters human affairs and takes sides with the oppressed. Their suffering becomes his; their despair, divine despair.’”[14] Cone also argues that, "We cannot solve ethical questions of the twentieth century by looking at what Jesus did in the first. Our choices are not the same as his. Being Christians does not mean following 'in his steps.'" [Black Theology and Black Power, Page 139] [3] Cone’s view is that Jesus was black, which he felt was a very important view of black people to see. "It's very important because you've got a lot of white images of Christ. In reality, Christ was not white, not European. That's important to the psychic and to the spiritual consciousness of black people who live in a ghetto and in a white society in which their lord and savior looks just like people who victimize them. God is whatever color God needs to be in order to let people know they're not nobodies, they're somebodies." [15] [edit] Stylistic differences in the Black religious communityBecause of the differences in thought between the black and white community, most black religious leaders attempt to make their services more accessible to other African-Americans, who must identify with the faith in order to accept it. Another notable difference is Cone's suggestion as to what must occur if there is not reconcilition among the white community. He states, "Whether the American system is beyond redemption we will have to wait and see. But we can be certain that black patience has run out, and unless white America responds positively to the theory and activity of Black Power, then a bloody, protracted civil war is inevitable." [Black Theology and Black Power, Page 143] [10] [edit] CriticismsTheology scholar Dr. Robert A. Morley takes a dim view of black theology. Morley's paper "The Goals Of Black Liberal Theology" is one widely quoted paper citing specific criticisms. He states that black theology turns religion into sociology, and Jesus into a black Marxist rebel. His view is that it makes statements against whites and Asians, promotes a poor self-image among blacks, and describes the black man as a helpless victim of forces and people beyond his control. He believes black theology calls for political liberation instead of spiritual salvation. According to political and religious writer Marie Jon, Morley believes it is not Bible-based, Christ-honoring theology.[16] Anthony Bradley of the Christian Post interprets that the language of "economic parity" and references to "mal-distribution" as nothing more than channeling the views of Karl Marx. He believes James Cone and Cornel West have worked to incorporate Marxist thought into the black church, forming an ethical framework predicated on a system of oppressor class versus a victim much like Marxism.[17] Stanley Kurtz of the National Review claims that "A scarcely concealed, Marxist-inspired indictment of American capitalism pervades contemporary 'black-liberation theology'...The black intellectual's goal, says Cone, is to "aid in the destruction of America as he knows it." Such destruction requires both black anger and white guilt. The black-power theologian's goal is to tell the story of American oppression so powerfully and precisely that white men will "tremble, curse, and go mad, because they will be drenched with the filth of their evil." [edit] References
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