Black Theologist is a Religious Individual
What is a Black Theologian? A Black Theologist is a religious individual who accepts the teachings of any religious tradition–no matter what that religion happens to be. This person may not be practicing Black Nationalism, or even Traditional Christianity. A “traditional” Catholic, for example, would be viewed by a Black Theologian as a “rebel.” They would reject such teaching as being “white Christian propaganda.” Such a person could, however, also be a “rebel” in the eyes of Traditional Christians, as well.
Theologians who adhere to such a perspective are generally called “post-racial” by many critics, even though there is little if no difference between their outlook and that of a white conservative. In recent years, many prominent Black Theologians have made public statements declaring that they refuse to be bound by the teachings of any religion, let alone one that denies the existence of a Creator. In doing so, these Black Theologians appear to be adopting the stance of those who deny the existence of evil in the name of God. In other words, theologians seem to be rejecting the very idea of a deity, as all religions and creeds are created by men, with varying degrees of evil and cruelty towards those who follow those creeds.
Those who hold to the view that all men are brothers have little to fear from a theistic perspective, because all Black people share a common ancestry, which can be seen in the works of all men, throughout all time. Thus, those who claim theologies of blackness are merely following the same path as all other Americans who came before them. By contrast, those who reject the idea of a supreme being and hold to a monotheistic view of religion, typically do so because of their own cultural identity as African Americans. Thus, theological arguments used against religious Black identity are irrelevant when discussing the lives of Black men, who face the exact same consequences in life under the law as all other men.
Some claim that theologies of black people are different than those of white people, because some of the best values of Christianity were adopted by Black Americans. This is ironic, because the most fundamental principles of Christianity were rejected by generations of white people, in the name of religious nonviolence. How can a Black American claim to follow in the footsteps of Martin Luther King, when he disagreed with both MLK and the theological foundations of Christianity? Would a religious Black person truly follow in his footsteps, if he or she truly believed that nonviolence was the same as subscribing to a religious faith that excuses the abuses meted out to blacks by whites?
Religious Theology that glorifies the abuse meted out to minorities while ignoring the ethics of those same minorities must be rejected. Any Theologian who claims that the teachings of the Bible are valid for Black Americans must also reject the fundamental principles of Christianity itself. Theologies of the white church only give way to violence against Black Americans, not while professing to value freedom and justice for all.
A theology of color does not deserve to be followed in silence by a blindfolded humanity. Theology of color must be confronted head on, in a spirit of solidarity and resistance. Only by examining the roots of racism can the remnants of white supremacy be removed, if not fully defeated. A theology of color that upholds the exploitation of blacks as the true path to happiness, while condoning the oppression of whites is a product of hate. Such a philosophy would have nothing more than an apologetic stance towards racism; it could even be used to justify the worst kinds of racism, including slavery, Jim Crow, and Apartheid.
Theology of color requires a serious analysis of race, gender, and class. It is a necessary prerequisite to building a movement for black liberation and freedom from the scourge of white supremacy. It is not enough to espouse non-violence; there must be a revival of black consciousness and an end to white supremacy. A theology of color which upholds the dignity of the black man while combating white supremacy is needed if we are to move toward a progressive future.
A theology of color must have a broader perspective than those who only see the world from the perspective of a perpetrator. theology of color must be concerned with the structural causes of racism, with the histories and present conditions of black people, with the nature and future of white civilization, and with the ways in which we, as a people and as a society, coexist. A theological framework for this kind of analysis must take into account the role that theology plays in our lives. If we are to continue as a people, being guided by a set of ideas, concepts, and values that have been shaped by slave trade, colonization, and the like, we will run the risk of calcifying as a species, becoming obsolete, and losing our sense of continuity. We must instead choose to be timeless, profound, and timelessly progressive.
Theologians who adhere to such a perspective are generally called “post-racial” by many critics, even though there is little if no difference between their outlook and that of a white conservative. In recent years, many prominent Black Theologians have made public statements declaring that they refuse to be bound by the teachings of any religion, let alone one that denies the existence of a Creator. In doing so, these Black Theologians appear to be adopting the stance of those who deny the existence of evil in the name of God. In other words, theologians seem to be rejecting the very idea of a deity, as all religions and creeds are created by men, with varying degrees of evil and cruelty towards those who follow those creeds.
Those who hold to the view that all men are brothers have little to fear from a theistic perspective, because all Black people share a common ancestry, which can be seen in the works of all men, throughout all time. Thus, those who claim theologies of blackness are merely following the same path as all other Americans who came before them. By contrast, those who reject the idea of a supreme being and hold to a monotheistic view of religion, typically do so because of their own cultural identity as African Americans. Thus, theological arguments used against religious Black identity are irrelevant when discussing the lives of Black men, who face the exact same consequences in life under the law as all other men.
Some claim that theologies of black people are different than those of white people, because some of the best values of Christianity were adopted by Black Americans. This is ironic, because the most fundamental principles of Christianity were rejected by generations of white people, in the name of religious nonviolence. How can a Black American claim to follow in the footsteps of Martin Luther King, when he disagreed with both MLK and the theological foundations of Christianity? Would a religious Black person truly follow in his footsteps, if he or she truly believed that nonviolence was the same as subscribing to a religious faith that excuses the abuses meted out to blacks by whites?
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| James H | black theologian |
A theology of color does not deserve to be followed in silence by a blindfolded humanity. Theology of color must be confronted head on, in a spirit of solidarity and resistance. Only by examining the roots of racism can the remnants of white supremacy be removed, if not fully defeated. A theology of color that upholds the exploitation of blacks as the true path to happiness, while condoning the oppression of whites is a product of hate. Such a philosophy would have nothing more than an apologetic stance towards racism; it could even be used to justify the worst kinds of racism, including slavery, Jim Crow, and Apartheid.
Theology of color requires a serious analysis of race, gender, and class. It is a necessary prerequisite to building a movement for black liberation and freedom from the scourge of white supremacy. It is not enough to espouse non-violence; there must be a revival of black consciousness and an end to white supremacy. A theology of color which upholds the dignity of the black man while combating white supremacy is needed if we are to move toward a progressive future.
A theology of color must have a broader perspective than those who only see the world from the perspective of a perpetrator. theology of color must be concerned with the structural causes of racism, with the histories and present conditions of black people, with the nature and future of white civilization, and with the ways in which we, as a people and as a society, coexist. A theological framework for this kind of analysis must take into account the role that theology plays in our lives. If we are to continue as a people, being guided by a set of ideas, concepts, and values that have been shaped by slave trade, colonization, and the like, we will run the risk of calcifying as a species, becoming obsolete, and losing our sense of continuity. We must instead choose to be timeless, profound, and timelessly progressive.
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