The Overlap

Moving on to the Movement

2006-09-05T00:48:00.000-07:00

Hey all,

If you are one of two people that look at this occasionally, know that I have found a new home in my blog called the "The Junk Movement."

www.thejunkmovement.blogspot.com

Come check me out...you may just like what you see

The Black Church

2006-08-14T00:59:00.000-07:00

Disclaimer: This is long...for a blog...but you might like it unless you arn't a big fan of liberation theology. Anyway, I encourage that you lay your thoughts and beliefs aside for the duration of your reading and just take it for what it is. Leave me a comment and tell me what you think: what you agreed or disagreed with, loved or hated, it doesn't matter to me, but please say something. Try and see past the simple writing and concentrate on the main idea.

The Emergence of Black Liberation Theology

Today’s culture provides a way of living commonly known as the “now.” We are so concerned with what is happening today, and even more so, in the future, that many times it is quite easy to forget the past. The reality is that one’s past leads directly to one’s present standing through right decisions, wrong decisions, right actions, wrong actions, etc. For example, sculptures are not simply created as sculptures. A sculpture is a block of marble or slate, carved over time through patience and perseverance, sweat and intricacy, focus and determination. America’s past contains years of slavery, white supremacy, and oppression, but it is through this suffering and inequality where one finds the emergence of the Black church and the creation of its theology.
Andrew Billingsley Ph. D. wrote a book entitled, Mighty Like a River: Black Church and the Social Reform, where at one point he addresses the “pathway” of the African-American people. Billingsley cites Vincent Harding in an attempt to elaborate on the future of the Black Church. The book reads, “Rivers carry strong symbolism in African American culture…the whole history of the African American people is like one [river]: infinitely twisting and turning, ebbing and flowing, and more than occasionally flooding” (184). As the book progresses, Billingsley attempts to make the point that the flooding often comes, but later recedes, rendering everything fertile. The rather downtrodden side is that it appears that there will always be “one more river to cross.” It is also important to note that we cannot change the past, but the past is very much capable of changing us. Our past actions, or histories, allow us to make informed decisions regarding our future ones. A child who touches a hot stove then possesses the necessary information to make the appropriate decision the next time they are confronted with a similar situation. It is not possible to change the fact that the child did indeed touch it the first time, but it does aid in making future choices.
How is this all relevant? Because we cannot change our past, it is important that we learn from it by identifying our mistakes, acknowledging our shortcomings, retaining those things we did right, and making an effort to create informed decisions that will sculpt our future. We also hope in faith that all has happened for some purpose. Albert J. Raboteau, a Professor of Religion at Princeton University, writes much on the topic of the Black Church. Raboteau is especially concerned with African-American religious history and the presence and surfacing of what he calls “Slave Religion.” In his book, A Fire in the Bones, Raboteau says, “Christian faith also asserts that the events of human experience have meaning, a coherent pattern, a telos” (2). This is to say that in hope, Christianity affirms the poor decisions and/or lack of judgment present in the past.
Many will begin to speak about African-American religion commencing with the early slave laborers. While much of the theology of today began to emerge at this point in time, it is also pertinent that we identify the beliefs of the Africans prior to American slavery. When the Africans were brought to America, it was said that they held on to many of their old practices before combining them with Christianity. The fact that they had “old practices” tells us that there was some form of a belief system in Africa previous to being placed within an American context. Henry H. Mitchell, a retired professor of such subjects as history, black church studies, and homiletics, presents us with a look at the genesis of the Black Church. Mitchell references Albert Raboteau when he writes, “Thousands of Africans from diverse cultures and religious traditions, forcibly transported to America as slaves retained many African customs even as they converted to Christianity” (2).
Mitchell provides further evidence for the existence of African culture saying, “the most obvious evidences are the outlawing of the highly complex drumming codes, and the effective practice of African traditional medicine on white patients” (4). Although Africans had now been placed in an American context, it appears as though much of their way of life remained.
It is important to keep in mind what has been said about African culture to this point. Much of Black Church history revolves around the surfacing of the Christian faith within the African-American society. African culture was still prominent and as a result, many began to mix the new Christian ways with their former practicing beliefs, while others simply adopted other religions. In a book co-authored by Anne and Anthony Pinn, we are given insight as to what this may have looked like. Their book, Fortress Introduction to Black Church History, gives us a glimpse as to how the major church organizations such as the Baptists, Methodists, and Pentecostals came to be as they are today.
Among the many perceptive statements they make, this is said in an attempt to understand the developing faiths of the time: “A number of Africans did not reject the Christian faith, rather they combined it with traditional African practices and developed religions that greatly resembled belief systems such as Vodou, Santeria, Obeah, or Shango” (10-11). Later on, the Pinns continue in saying that it is also a mystery as to how many slaves were Islamic, but it was estimated that somewhere between “15 and 25 percent of the early slaves were Muslims” (11). One of the classic books concerning the history of African-American religions is Albert Raboteau’s Slave Religion. In this book, he supports the Pinns’ statement saying, “No discussion of Africanism in the religious life of black Americans could be complete without reference to voodoo” (75). These two sources serve to identify the idea that Christianity was not the only option in terms of religious beliefs at this time.
Christianity was both embraced and rejected by many of the African American slaves. Those who believed felt that the Bible held a hope for their emancipation. God became a part of their lives and they began to meet in small gatherings and find new ways to speak of God. One of these ways, singing in spirituals, was noted as the new “conversion language.” Riggins R. Earl Jr. is a professor of Theology in Atlanta where he teaches at the Interdenominational Theological Center. In Riggins’ book, Dark Symbols, Obscure Signs: God, Self, Community in the Slave Mind, the spiritual language of the slaves is brought to light. Riggins explains the value of the spirituals as follows:
If personal salvation was the source of individual self-worth, communal singing among converted slaves gave them a sense of corporate self-worth…the songs make evident the fact that converted individual slaves believed that God gave them the gift of liberation community. It was dialectical in the sense that they were made one in God while remaining individual persons of God” (70-71).
Spirituals appeared to have served as a method of corporate unity. They were individuals in their personal faith, but were able to identify with each other in this specific way. In singing together they embraced whom they were as a body of the oppressed, finding harmony with one another in song.
Christianity, however, was not accepted openly by all who came in contact with it. There were those who rejected it. Anne and Anthony Pinn comment on this saying, “Some of the secular songs of the time suggest how a number of enslaved Africans made light of Christian doctrine and committed themselves to securing their own welfare outside of talk about God” (10). Some simply wanted to survive, to take care of themselves. What was important was not having something to believe in, but rather caring for their needs in tangible ways. It is also only fair to examine the situation from the perspective of the slave. Many of those who were enslaving the Africans were themselves Christians. If the slaves could not be equal to the masters, and were treated in such a way that was degrading to their humanity, why would they embrace the beliefs of those who oppressed them?
For those who embraced Christianity, interpretation of the Word became a focal point within the Church. The Biblical aspect that the Africans most clearly identified with was the account of the Exodus, which Raboteau also remarks upon. Much like the early Christians viewed America as the New Israel, the Africans had a reciprocated view. To them, America had become the New Pharaoh where they now were oppressed and held in bondage. Dwight N. Hopkins, an associate professor of Theology at the Divinity School located at the University of Chicago, writes on the subjects of Black and Liberation Theology. Hopkins comments further on the Exodus perspective saying, “The story of oppression of the Israelites sounded exactly like black folk’s experiences with southern and northern slavery in America - it was a story of forced labor and a subordinate status” (21-22). This particular story allowed them to correlate their lives with those of the scriptures, as well as to identify with others who had suffered similar injustices.
In another of Hopkins’ books, Down, Up, and Over: Slave Religion and Black Theology, Hopkins addresses the white Christian perspective on slavery and the African American response. The white Americans justified slavery by also using the Bible in various ways. One such approach concerned a verse in Ephesians. The page reads as follows:
Servants be obedient to your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. Ephesians 6:5

Q: Who gave you a master and a mistress?
A: God gave them to me.
Q: Who says that you must obey them?
A: God says that I must
Slave Catechism (51)

Many white Christians appeared to wear contextual blinders, rendering this verse one of persuasive rhetoric, not to mention providing an umbrella of justification for their actions. Each side, slave and master, used the scriptures to describe their present situation, though it is obvious that one side only sought justification, not truth.
Albert Raboteau writes, “From the beginning of the Atlantic slave trade, Europeans claimed that the conversion of slaves to Christianity justified the enslavement of Africans. Yet the conversion of slaves was not a high priority for colonial planters” (Bones, 18). This is simply another means of vindication. It was believed that as a result of bringing the slaves into America, they were essentially giving them the chance to find salvation, however, this was not evident being as they showed a lack of concern for their spiritual welfare once they began working. Raboteau continues in saying that the white Christians believed “Christianity spoiled slaves. Christian slaves thought too highly of themselves, became impudent, and even turned rebellious” (Bones, 18). The white Christians of the day were scared for it was said that once the Africans became Christians, they then became “equal”. The problem with equality at this point was that it meant a radical upset in the social standings of the times.
As the Christian movement progressed, the African American Church experienced two “Great Awakenings.” These awakenings brought about many converts and church bodies began to grow at extraordinary rates, particularly the Methodists and the Baptists according to Raboteau and Pinn. Henry Mitchell remarks, “This [The Great Awakenings] was bound to generate additional desire among whites and blacks for separate worship in separate congregations” (46). With this desire, the church began to separate and the Black church began to rise.
Two of the bigger church bodies to ascend were the African Methodist Episcopal (A.M.E.) and the African American Baptist church. What made the Methodist church so appealing according to Pinn, was that, “In addition to their concern for the welfare of white Americans, Methodists showed a strong interest in ‘saving’ Africans” (27). This is considered one reason as for the vast interest shown in the Methodist church at the time. As for the attractiveness of the Baptist Church, it was slightly different. As slaves, Africans were not educated. The charm of the Baptists as said by Pinn is that, “In addition to the strong appeal of emotional elements of worship, Baptists showed limited concern for educational qualifications for preaching and with memorizing catechisms” (67). With this perspective, Africans could now become involved in the Church for they were seen as “equals” within the Church.
As the churches began to develop over time, a very specific and unique theology called “Black Theology” began to emerge. Black Theology was a branch of a much wider realm of Theology known as Liberation Theology. After being in bondage, both physically and socially, African Americans began to seek equality by constructing their own unique liberation theology. This type of belief system has been applied to many contexts such as race, gender, and social class, each with Theologians of great clout supporting them. Liberation theology deals primarily with who the Bible calls “the poor”, those who are losing their lives both physically and mentally through suffering, oppression, and social weakness.
James Cone, one of the great Liberation Theologians of the time, specifically concerning that of the African American race, writes intelligently on this subject. In a periodical written by Cone he states, “No theology, Black or White, Protestant or Catholic can become Christian theology in North America or the world that does not engage White supremacy in society and the Church. To remain silent about the deadly consequences of White racism in the modern world automatically invalidates any theology's claim to Christian identity.” A rather bold statement, Cone says that we are unable to even construct a theology without first contemplating the presence of White supremacy in the past. What is being said is that it is not possible to create a plausible present belief if one is simply to forget, ignore, or eliminate the history of that present belief.
In Justo Gonzalez’s book, The Story of Christianity, Cone is once again referenced in saying, “For it is impossible to speak of the God of Israelite history, who is the God who revealed himself in Jesus Christ, without recognizing that he is the God of and for those who labor and are heavy laden” (384). If one cannot recognize, or more accurately, be in solidarity with the suffering and oppression of “the poor”, then we cannot speak of God. Hopkins comments beautifully on Cone’s theology saying, “Moreover, the church must be with the poor because Jesus is already there suffering with them in their pain and struggling with them for their full humanity” (41). In simple terms, to seek Jesus is to seek the poor.
In the mid 1900’s, Black theology began to move. African Americans were tired of the oppression, for though they were not slaves, they were not equals. As a result, the Civil rights movement began to emerge with a strong foundation in the church. Gonzalez says, “Most of the leadership, until well into the 1960’s, was drawn from black clergy” (382), and that “Churches became gathering and training place for protestors” (383). The great leaders, such as Martin Luther King Jr., rose from the church, while others came from different religious bodies such as the Muslims.
As the civil rights movement developed, so did the call for action. At this point in time, what once was non-violent protest, took a very different approach. Black theology began to merge with Black power. Dwight Hopkins says, “It [the civil rights movement] propelled the black church into direct mass action which broke laws. The movement emptied the pews of churches and enabled members to shut down the normal functions of local governments by disrupting the business-as-usual attitudes and practices of whites with power” (33). The Black Power movement fueled the flames for the further construction of what was becoming Black theology, as well as creating once again radical change within the church.
As far as I can understand, the White supremacy, oppression, and suffering due to slavery and inequality did have a lasting effect on the formation of the Black Church and the creation of its theology. It was extremely hard to find scholars who thought otherwise. Most only contained a brief section in their writings pertaining to the idea that slavery and oppression were negative influences on Christianity. When we now look back on the situation in retrospect, we can see that those realities mentioned in my thesis did in fact impact Black Christianity in some way. One of the most influential beliefs to arise from these events I have found is the creation of Black Liberation Theology. Liberation Theology applies to all peoples who are suffering and literally dying due to injustice. It counteracts any views of retribution theology, meaning one gets what they deserve, and reaches out to all those who are undeserving of their current injustices.
The development and application of this theology was and is beautiful. What is so beautiful is that many oppressed peoples have adopted it. The Feminist Rosemary Radford Reuther addressed gender, Gustavo Gutierrez wrote of South American injustices, and James Cone was one of the most, if not the most influential writers on African American oppression. Had these events not occurred, it is very possible that this theology would not have been developed, at least concerning the African American race, and the Black Church would very likely be strikingly different to what it is today. This is not to condone in anyway the horrendous injustices committed in the past, but rather to present a possible foundation or beginning for the emergence of the Black Church and the creation of its theology as we know it today.
As one can see, the condoning of slavery by Christians was a sin from the Biblical perspective. In no way was slavery right or rightly justified. God used this situation to express his faithfulness to “the poor” and demonstrate His love in sending Jesus Christ. Jesus suffered that he may be in solidarity with the poor, that he may suffer when they suffer. In this way, God was faithful to the Black Church and continues to be faithful to this day.
Scripture assumed a huge role in the lives of those affected by slavery, either playing the role of master or the role of slave. Each “party” interpreted scripture in a different way, one for justification and the other to describe the present injustice and its correlation to Israel. In examining the situation and understanding the context, the history of the Black Church helps us to look back in retrospect and recognize that the white interpretation was indeed wrong. We are able to see the mistakes made in the past and use them as standards for creating right action in the present and future.
The Black Church and the theology it has developed allows the Christian community to understand how it dealt with the social issues of that time. Inequality prevailed, something that we now frown upon, however it served to provide a very real reality as to how the body dealt with that specific social issue. If nothing else, the history of the Black church should create a constant awareness in the back of all Christians minds, begging them to always ask the question, “How would Jesus deal with this particular cultural, social, or governmental issue?’ The unjust treatment of those in the past also opens our eyes to the injustice in the world today. To understand the suffering of the poor in the context of the Black Church is also to understand the injustice in Africa concerning the child soldiers of Northern Uganda, or the injustice still ever present in the lives of those in Peru. This history creates awareness, one that we can no longer be ignorant of.

*You can ask for the bibliography if you like

Oh its coming...

2006-08-08T02:24:00.000-07:00

For anyone who for whatever reason still checks this...there will be more...real soon

The "Frozen Chosen" and Other Princtonian Memories

2006-02-27T09:43:00.000-08:00

This last weekend I had the experience of visiting Princeton Theological Seminary in Princeton, NJ. The trip did not start off good considering the fact that I had to take a train out of Newark to get there, which is well...industrial. I had trouble figuring out where Princeton could possibly be hidden amidst all the buildings, factories, and smoke stacks. Also, winter is not the friendliest time for people who are from out of state. Everything is dead...its a little depressing.

Anyway, once I got to Princeton I had to find the seminary; it was rough. The actual school dominates the city while the seminary is hidden at first sight from the station. I did a lot of walking but eventually found it. The school really was beautiful. The architecture was amazing. The first class I went to was a preaching class, and this guy new how to preach, to the point where I had goosebumps, needless to say, I was very impressed. The rest of the weekened was spent in seminars explaining everything from housing to financial aid to the cafeteria to student life. I found that a lot of people get married while they are there...interesting...but Im not sure where all the people were because they definetely were not outside. The only times I saw life on the campus were during meals, chapel, and classes. One time I saw two guys playing catch.

Overall, the school really grows on you more and more. The professors and staff are very understanding and humble and it is a good education. To dissapoint anyone with "the" question, I don't know yet and I dont need to know yet so its ok.

Its coming...

2006-02-23T07:16:00.000-08:00

Blog on Atonement theology...coming soon...like when I have time...but I have started it...and I think you'll like it...

The Good News

2006-02-13T16:24:00.000-08:00

This one goes out to DA

Below is a list of definitions. Choose the one you like the most and explain why, then choose the one you like least and explain why. This will only work out if you give honest answers.

The "Good News" is...

A) We get a "get out of jail free" card

B) Jesus Christ died for our sins so that we didn't have to take the hit (substitution)

C) Jesus Christ died that he may share in the suffering of others (solidarity)

D) Other (Explain)

So, there you have it, so have at it

Money and the Church

2006-02-01T23:50:00.000-08:00

Recently I heard a story that was somewhat disheartening. My friend was telling me about a church in Northern California, a Russian Baptist church. Apparently this church is huge, and he was wondering what kind of salary the pastor took. Anyway, after visiting, his friend called him up and said that he had asked the speaker what kind of salary he took and found out that the pastor took absolutely nothing. What was the reasoning behind this? The pastor said that once he took a salary, he could no longer preach what he felt needed to be preached. The moment church began to pay him, they dictated what he said in one way or another, which would probably be Sunday after Sunday of "ear-tickling." Who knew that money had such an influence on the church, especially when Jesus says so much about it?

God's Instruments

2006-01-30T22:38:00.000-08:00

Recently I heard a lecture on the prophets of the Bible. In the lecture, it was established that Israel's greatest peril was God. As the lecture continued, we began to discuss the U.S. and it was eventually stated that the same was true for this country. The lecturer said that God used different instruments to do His will and then this was said: "al-Qaeda is an instrument of God." Keep in mind the context in that we were discussing the prophets which usually entailed some sort of "woe" or for-warning of peril to come.

What do you think?

He has been there...Revealed

2006-01-29T18:50:00.000-08:00

Disclaimer: The material within this post is saddening and may insight social action

What you saw in the previous post were song lyrics from artist James Blunt. Whether Blunt is a Christian, I do not know. I do know however that he did serve in the peace core. The responses thus far to this post have been very insightful. As for my view, I gave up trying to figure out who "he" really referred to and instead tryed to picture where a situation as sad as this could take place.

As I was thinking, it dawned on me that just maybe this song was inspired by the events of war in Africa, specifically the turning of children into soldiers. In the world, there is an estimated 300,000 child soldiers, those under the age of 18. Of course this is an estimate for it is impossible to actually place a number on such random kidnappings. In Africa, it is reported that the age range varies from 7-18. Today a war still wages in Northern Uganda which has continued for nearly two decades now. The leading cause: a rebel group known as the Lords Resistance Army (LRA). This rebel group was formed almost twenty years ago when the founder, Joseph Kony, felt that the treatment of certain group of people was unfair being that the President of the country was not from that region. He formed the group in order to assasinate the President, taking him out of power.

The children are kidnapped from their homes and forced to fight. Any resistance and they are killed, it's as simple as that. Boys are turned into soldiers and girls usually become the second or third wives of the older rebel group members. Why do the children stay? Some do try and escape, however the risk is high. If caught, it is almost certain death. As for the others, they become desensified and brainwashed. Movies such as Lord of War with Nicholas Cage and The Interpreter with Nicole Kidman have captured images of these children, fully armed and dangerous. How has this been allowed for so long? Every night, children seek refuge in safe places, hiding from this rebel group. The UN has given speeches, sighted facts and lobbied for change. The good news is that the international justice court just issued warrants for the arrest of 5 of the main culprits behind this resistance.

The group has survived two decades, unstopped. There is an obvious human rights violation here. Children should never be forced to fight. With the power the US has and the power the UN has, is it our duty or obligation to defend the poor, the weak, the orphans, the widows (sound familiar?)? I'll post my thoughts later and I hope you will respond to this as well on more then one level. Check out the link as well for more information. www.invisiblechildren.com

He has been here

2006-01-26T16:42:00.000-08:00

There are children standing here,Arms outstretched into the sky,Tears drying on their face.He has been here.Brothers lie in shallow graves.Fathers lost without a trace.A nation blind to their disgrace,Since he's been here.And I see no bravery, No bravery in your eyes anymore.Only sadness.Houses burned beyond repair.The smell of death is in the air.A woman weeping in despair says,He has been here.Tracer lighting up the sky.It's another family's turn to die.A child afraid to even cry out says,He has been here.And I see no bravery,No bravery in your eyes anymore.Only sadness.There are children standing here,Arms outstretched into the sky,But no one asks the question why,He has been here.Old men kneel to accept their fate.Wives and daughters cut and raped.A generation drenched in hate.since he has been here.And I see no bravery,No bravery in your eyes anymore.Only sadness.

Thats all you get, tell me what you think.

The Overlap?

2006-01-26T13:10:00.000-08:00

The reason this blog is called "the overlap" is because of a text I was reading. It was talking about the overlap between Theology and philosophy. Many people are really scared to intertwine the two because of their preconcieved notions about philosophy and its history. If you are a philosopher, apparently you can't believe in God. Much like this overlap, this blog exists to destroy the preconcieved notions about certain ideas. In other words, to cause people to think about what they are saying rather then spitting out the first thing that comes to mind because of what you may have "heard" in the past. It will try to "overlap" your prior beliefs with those you will be witnessing, hopefully ending with some new insight on the topic, or at least opening your mind and shunning your blinders. Hey, sometimes I may just write a little something that we can all learn from, something I felt was important when someone else said it. I'm not a huge fan of imposing my beliefs on others, so most of the time the blogs will be just be thoughtful questions, or maybe even questions that I might have come across at some point. Thats it for now, take care.

The Beginning

2006-01-26T02:23:00.000-08:00

Hey! This blog was inspired by a good friend of mine who encouraged me to begin thinking about the pressing issues of the time. I figured, if I'm going to think about them, I might as well write about them and see what other people have to say too! So, this is the first of many posting to come. I guess I should start by letting you know a little bit about me. I'm a college student in California getting ready to graduate in the near future. I love theology and church history (I know), and even more so, love talking about it openly! I work with my local youth group, high school age students mostly, and really enjoy it. Recently I have discovered a passion for "liberation theology," which is actually what inspired the idea for this blog. This passion has been fueled by authors such as Jurgen Moltmann, Gustavo Gutierrez, James Cone, and a research project concerning child soldiers in Africa. Anyway, leave a comment, tell me you read it, come back and I'll try and have something out on the table. Take Care!