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Journal articles on the topic 'Black theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Armstrong, Amaryah Shaye. "Losing Salvation." Critical Times 6, no. 2 (August 1, 2023): 324–44. http://dx.doi.org/10.1215/26410478-10437087.

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Abstract This essay argues that critiques of redemption in contemporary black theory necessitate a rethinking of black theology in terms of loss so as to upend the political theological order of redemption and damnation that justifies antiblack governance of thought and existence. Through an immanent reading of political theology's appearance in ostensibly secular black feminist thought, the article shows how these wayward metabolizations of black theology's internal and external contradictions—specifically, those that illuminate a fundamental crisis of meaning at its heart—reveal black theology's abjection and alienation from its own stated desires for redemption. The article argues that this debasement of black theology opens onto its significance for black thought. As a form of black thought, black theology and its ongoing crisis of meaning crystallize the political theological crisis of illegitimacy and alienation generated by the failed announcement of redemption in racial slavery's wake. Through a reading of Saidiya Hartman and Christina Sharpe's work, the article shows how a wayward form of black theology is immanent in the ostensibly secular work of these and other radical black theorists. Taking their critiques of the redemptive theology that undergirds antiblackness as instructive, the article argues that a wayward, rather than confessional, form of black theology is already operative in realms of black studies that might be called nontheological. Recasting black political and theological desire for the coherence of redemption as a failure, the article proposes a loss of salvation and heretical appropriation of Christian theological materials as a demand for black thought. By critically reoccupying the sense of damnation that marks blackness, radical black reproductions of theological knowledge can insist on a disinherited procedure of thought—a rebellious gnosis in blackness—that disfigures the romance of redemption.

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2

Lloyd, Vincent. "Black secularism and black theology." Theology Today 68, no. 1 (March 23, 2011): 58–62. http://dx.doi.org/10.1177/0040573610394928.

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3

Guest, Deryn. "Black Theology and Black Culture." Journal of Beliefs & Values 21, no. 2 (October 2000): 237–39. http://dx.doi.org/10.1080/713675498.

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4

Ross, Rosetta E. "Indigenous Black Theology." Black Theology 12, no. 2 (August 2014): 194–95. http://dx.doi.org/10.1179/1476994814z.00000000031.

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5

Magezi, Vhumani. "Practical Theology in Africa: Situation, Approaches, Framework and Agenda Proposition." International Journal of Practical Theology 23, no. 1 (February 28, 2019): 115–35. http://dx.doi.org/10.1515/ijpt-2018-0061.

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Abstract Practical Theology’s situation in Sub-Saharan Africa is not well documented except in South Africa, despite a strong theological focus on practical ministry across the continent and considerable discussion of African contextual theologies, including African theology, Black theology, reconstruction theology and women’s theology. The article sketches the context by highlighting the gaps in the discussion of Practical Theology. It discusses embedded Practical Theological practices within contextual theologies and surveys Practical Theology’s focus and aspirations across Africa, highlighting practices in Anglophone Africa, Francophone Africa and Lusophone Africa. Finally, it deduces a framework for Practical Theology in Africa and identifies the challenges and tasks that should be put on the agenda of Practical Theology.

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6

Plaatjies-Van Huffel, Mary-Anne. "Blackness as an ontological symbol: The way forward." Review & Expositor 117, no. 1 (February 2020): 101–13. http://dx.doi.org/10.1177/0034637320904718.

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This article focuses on Black liberation theology from a non-western perspective and suggests a deconstructive treatment of Black liberation theology, engaging Cone’s work critically. The critical question in reading texts on Black theology is whether poststructural theories on language, subjectivity, social processes, and institutions can identify areas and strategies for change with regard to Black liberation theology. James Cone was critical regarding a poststructural foundational approach. Even so, this article uses poststructuralism as a lens to attend to the subthemes of blackness as ontological symbol, dethroning the author in a poststructural discourse of Black theology, Black theology and Black power, Black liberation theology and anthropology, and Black theology and experience.

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7

Prevot, Andrew. "Theology and Race." Brill Research Perspectives in Theology 2, no. 2 (June 26, 2018): 1–79. http://dx.doi.org/10.1163/24683493-12340004.

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AbstractThis study develops a Christian theological response to the problems of race and anti-black racism in conversation with black theology and womanist theology. It provides a detailed introduction to multiple voices, developments, and tensions in these two theological traditions over the last half century. It offers an overview of James Cone’s arguments and their reception. It considers turns toward pragmatism and genealogy in black religious scholarship, focusing on Cornel West, Peter Paris, Dwight Hopkins, Victor Anderson, Anthony Pinn, Bryan Massingale, J. Kameron Carter, and Willie Jennings. It analyzes womanist theological treatments of intersectionality, narrative, and embodiment through Jacquelyn Grant, Katie Cannon, Delores Williams, Emilie Townes, Karen Baker-Fletcher, Kelly Brown Douglas, Diana Hayes, and M. Shawn Copeland. Finally, it suggests some open questions related to hybridity, sexuality, and ecology. Ultimately, it argues that the credibility of Christian theological witness depends significantly on the quality of Christian theology’s response to anti-black racism.

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8

Wyman, Jason. "Constructive Theology, Black Liberation Theology, and Black Constructive Theology: A History of Irony and Resonance." Black Theology 16, no. 1 (December 12, 2017): 4–21. http://dx.doi.org/10.1080/14769948.2018.1411747.

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9

Hopkins, Dwight N. "Globalization and black theology." Peace Review 7, no. 1 (January 1995): 41–45. http://dx.doi.org/10.1080/10402659508425850.

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10

Pacheco, Ronilso. "Black Theology in Brazil." CrossCurrents 67, no. 1 (March 2017): 55–64. http://dx.doi.org/10.1111/cros.12237.

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11

Reddie, Anthony G. "Black Theology in Britain." Expository Times 120, no. 1 (October 2008): 16–23. http://dx.doi.org/10.1177/0014524608096267.

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12

Antonio, Edward P. "Mapping Black Theology Globally." Religion Compass 5, no. 2 (February 2011): 61–70. http://dx.doi.org/10.1111/j.1749-8171.2010.00259.x.

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13

Connolly, John R. "Revelation as Liberation from Oppression: Black Theology's Challenge for American Catholic Theology." Horizons 26, no. 2 (1999): 232–52. http://dx.doi.org/10.1017/s0360966900031935.

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AbstractBased on a reading of James Cone's and Avery Dulles' analyses of revelation, this article raises questions about the adequacy of the American Catholic theology of revelation. In A Black Theology of Liberation, Cone criticizes contemporary American theology's understanding of revelation for not including the category of liberation from oppression in its definition of revelation. Systematic Theology: Roman Catholic Perspectives defines revelation as symbolic communication, but does not include the category of liberation from oppression. Dulles' omission, in light of Cone's criticism, suggests the possibility of and the need for revising the American Catholic theology of revelation. In pursuing this question, the article begins with an examination of Cone's notion of revelation and the challenge which it presents to American Catholic theology. This is followed by an investigation of some of Dulles' other writings to consider if such a revision would be compatible with his thought. In the final section, drawing upon the works of Dulles, Mark Kline Taylor, Cone, and other black theologians, suggestions for a revision are made.

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14

Thandeka. ""I’ve Known Rivers": Black Theology’s Response to Process Theology." Process Studies 18, no. 4 (December 1, 1989): 282–93. http://dx.doi.org/10.2307/44798538.

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15

Maat, Sekhmet Ra Em Kht. "Looking Back at the Evolution of James Cone’s Theological Anthropology: A Brief Commentary." Religions 10, no. 11 (October 28, 2019): 596. http://dx.doi.org/10.3390/rel10110596.

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Reverend Dr. James Hal Cone has unquestionably been a key architect in defining Black liberation theology. Trained in the Western theological tradition at Garrett Theological Seminary, Cone became an expert on the theology of Twentieth-century Swiss-German theologian Karl Barth. Cone’s study of Barth led to his 1965 doctoral dissertation, “The Doctrine of Man in the Theology of Karl Barth,” where he critically examined Barth’s Epistle to the Romans and Church Dogmatics. His contemporaries and more recent African American theologians and religious scholars have questioned the extent to which Karl Barth’s ideas shaped Cone’s Black theology. The purpose of this brief commentary is to review the major ideas in “The Doctrine of Man” and Black Theology and Black Power, his first book, to explore which theological concepts Cone borrows from Barth, if any, and how Cone utilizes them within his articulation of a Black theological anthropology and Black liberation theology.

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16

Koopman, Nico. "Reformed Theology in South Africa: Black? Liberating? Public?" Journal of Reformed Theology 1, no. 3 (2007): 294–306. http://dx.doi.org/10.1163/156973107x250987.

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AbstractThis paper discusses the inherent public nature of Reformed theology and demonstrates how Reformed theology informed and enriched the discourses of black theology, liberation theology, and public theology in both apartheid and post-apartheid South Africa. Black, Reformed theologian Allan Boesak emphasized the reign of the Triune God in all walks of life. Reformed theologian John De Gruchy cherished the central notion in Reformed theology that God especially identifies with the poor, wronged, and most vulnerable. Finally, Reformed theologian Dirkie Smit demonstrates how Reformed theology assists the development of public theology by focusing, on the one hand, on the rich Christian confessional tradition, and on the other hand, by participating in pluralistic public debates on the basis of this rich tradition. Based on this discussion, some lessons for the development of public theology from the Reformed tradition are spelled out.

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17

Buffel, OA. "BLACK THEOLOGY AND THE BLACK MASSES: THE NEED OF AN ORGANIC RELATIONSHIP BETWEEN BLACK THEOLOGY AND THE BLACK MASSES." Scriptura 105 (June 12, 2013): 470. http://dx.doi.org/10.7833/105-0-166.

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18

Simmons, Ernest. "A black theology of liberation." Dialog 57, no. 3 (September 2018): 162–63. http://dx.doi.org/10.1111/dial.12406.

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19

Hopkins, Dwight. "A Black Theology of Liberation." Black Theology 3, no. 1 (January 2005): 11–31. http://dx.doi.org/10.1558/blth.3.1.11.65461.

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20

Barton, Mukti. "The Bible in Black Theology." Black Theology 9, no. 1 (November 12, 2011): 57–76. http://dx.doi.org/10.1558/blth.v9i1.57.

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21

Troupe, Carol. "Human Suffering in Black Theology." Black Theology 9, no. 2 (June 9, 2011): 199–222. http://dx.doi.org/10.1558/blth.v9i2.199.

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22

CONE, JAMES H. "BLACK THEOLOGY IN AMERICAN RELIGION." Journal of the American Academy of Religion LIII, no. 4 (1985): 755–72. http://dx.doi.org/10.1093/jaarel/liii.4.755.

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23

Smith, Robert. "Black Theology in Transatlantic Dialogue." International Journal of Public Theology 1, no. 1 (2007): 129–30. http://dx.doi.org/10.1163/156973207x194547.

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24

Day, Keri. "Black Theology by Anthony Reddie." Theology Today 70, no. 4 (January 2014): 460–61. http://dx.doi.org/10.1177/0040573613507526c.

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25

Young, Henry James. "Process Theology and Black Liberation." Process Studies 18, no. 4 (1989): 259–67. http://dx.doi.org/10.5840/process198918443.

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26

Reddie, Anthony. "Understanding and Teaching Black Theology." Discourse: Learning and Teaching in Philosophical and Religious Studies 8, no. 2 (2009): 49–79. http://dx.doi.org/10.5840/discourse20098231.

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27

Choi, Seong Hun. "The Universality of Black Theology." Journal of Youngsan Theology 28 (September 30, 2013): 171. http://dx.doi.org/10.18804/jyt.2013.09.28.171.

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28

Cone, James H. "Black Theology in American Religion." Theology Today 43, no. 1 (April 1986): 6–21. http://dx.doi.org/10.1177/004057368604300102.

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“It was the ‘African’ side of black religion that helped African-Americans to see beyond the white distortions of the Gospel and to discover its true meaning as God's liberation of the oppressed from bondage. It was the ‘Christian’ element in black religion that helped African-Americans to re-orient their African past so that it would become useful in the struggle to survive with dignity in a society that they did not make.”

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29

Headley, Selena D. "Black Theology in Theological Education." Ecumenical Review 74, no. 4 (October 2022): 631–44. http://dx.doi.org/10.1111/erev.12728.

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30

Harris, Antipas L. "Black Protest as Public Theology." International Journal of Public Theology 16, no. 4 (December 21, 2022): 422–46. http://dx.doi.org/10.1163/15697320-20220059.

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Abstract This study investigates African American protests with particular interest in major movements of the civil rights and hip-hop eras. While scholars argue over the comparisons between the two eras, this work searches for underlining philosophical strands that may locate black protest as intimately cultural-theological. It considers Bourdieu’s habitus as ideological framework to understand philosophical and even more so theological dynamics of black protest. Cultural-theological conclusions inform contemporary protests of their ideological roots in philosophical underpinnings crucial to identity and more rigorous intergenerational effectiveness.

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31

Hogan, John P. "Book Review: Black Theology in Dialogue, the Way of the Black Messiah: The Hermeneutical Challenge of Black Theology as a Theology of Liberation." Theological Studies 49, no. 3 (September 1988): 564–65. http://dx.doi.org/10.1177/004056398804900328.

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32

Olofinjana, Rev Israel Oluwole. "Reverse Mission: Towards an African British Theology." Transformation: An International Journal of Holistic Mission Studies 37, no. 1 (October 23, 2019): 52–65. http://dx.doi.org/10.1177/0265378819877902.

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This article explores reverse mission as practised by African Christians in Britain. The main research question is what crucial role does African identity play in African mission in Britain and how does that lead towards developing African British theology? It is argued that such a theology will help African Christians in Britain be affirmed in their cultural identity whilst at the same time reach beyond African communities in their mission engagement. African British theology is related to Black British theology in that they both take the black experience seriously for theological reflection. However, African British theology is also distinct in that it seeks to understand African identity and mission in a postmodern multicultural British society. My research methods have been as an African Practical Theologian involving active participation as well participant observation. My approach has been interdisciplinary engaging the fields of practical theology, diaspora missiology, African theology and Black theology.

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33

Harris, Antipas L. "Emerging African American Pentecostal Sources in Public Theology." International Journal of Public Theology 13, no. 4 (December 9, 2019): 472–93. http://dx.doi.org/10.1163/15697320-12341589.

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AbstractTheological authority is of paramount importance for the future of African American Pentecostal public theology. Largely ignored as authoritative sources by white Pentecostals in the years following the Azusa Street Revival, black Pentecostals were often snubbed by black denominations as well. Consequently, at the traditional table of theological discourse, black Pentecostal pastors have been notably absent. The question of theological authority in black Pentecostalism can be answered, in part, by examining its historically relevant contributions to theology in general, and to black liberation theology in particular. Early social prophetic theologians left a treasure trove of leadership hermeneutics and models for public engagement. This article highlights four pastors who left legacies built on their roles as pioneers in the black Pentecostal movement. The biographic profiles reveal sources of i) historical authority within the broad contours of the black Pentecostal tradition, and, ii). innovative hermeneutics as valid models for engaging public theology.

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34

Mendieta, Eduardo. "Decolonizing Blackness, Decolonizing Theology." CLR James Journal 27, no. 1 (2021): 101–20. http://dx.doi.org/10.5840/clrjames2021111182.

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James H. Cone is without question the most important Black Theologian of the last century in U.S. theology. This essay is an engagement with his work, focusing in particular on the shifts from European theology, in his Black Theology & Black Power, to Black Aesthetic Religious production, in The Spirituals & The Blues, to The Cross and the Lynching Tree. The core theme of this essay is the entanglement of spiritual/religious colonization with production/invention of racial hierarchies that then became the crucibles for the forging of racist imaginaries that entailed, authorized, enshrined, and sacralized white supremacy. The Janus face of this alchemy, however, was the production of a black religion of liberation that entailed decolonizing the “blackness” invented by the modern project of religious racist colonization. The essay considers how Cone’s works empowers us to think through the analogies between the process of the colonization of the indigenous peoples of the so-called “New World” and the “enslavement” of African peoples. The similarities have to do with the coupling of the colonization of imaginaries with the imposition of racial imaginaries, i.e. religious conquest is also a racial conquest, and conversely, racial conquest is also a religious conquest.

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35

Brown, Derek. "Black Hollyhock: Postmodernity in the Text of Black Theology." Black Theology 18, no. 1 (January 2, 2020): 75–94. http://dx.doi.org/10.1080/14769948.2020.1719605.

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36

Cone, James H. "Black Liberation Theology and Black Catholics: A Critical Conversation." Theological Studies 61, no. 4 (December 2000): 731–47. http://dx.doi.org/10.1177/004056390006100406.

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37

Baker-Fletcher, Karen. "Tar Baby and Womanist Theology." Theology Today 50, no. 1 (April 1993): 29–37. http://dx.doi.org/10.1177/004057369305000105.

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“Tar has funky qualities. It is thick, black, sticky, shiny, and powerful in its ability to hold things together. It is a symbol of black women's cohesive power. There is something very earthy about tar. It has body. Tar comes from the earth and is ancient. It has an elemental quality. … One might employ Morrison's ‘tar baby’ metaphor to represent black women as the tar women of the church, who hold churches together.”

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38

James Edward Ford III. "On Black Study and Political Theology." Cultural Critique 101 (2018): 187. http://dx.doi.org/10.5749/culturalcritique.101.2018.0187.

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39

Lloyd, Vincent. "Paradox and Tradition in Black Theology." Black Theology 9, no. 3 (June 22, 2011): 265–86. http://dx.doi.org/10.1558/blth.v9i3.265.

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40

Ware, Frederick L. "Black theology - essays on global perspectives." Black Theology 17, no. 2 (December 20, 2018): 169–71. http://dx.doi.org/10.1080/14769948.2019.1560575.

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41

Davis, Cyprian. "Black Catholic Theology: A Historical Perspective." Theological Studies 61, no. 4 (December 2000): 656–71. http://dx.doi.org/10.1177/004056390006100403.

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42

Phelps, Jamie T. "Communion Ecclesiology and Black Liberation Theology." Theological Studies 61, no. 4 (December 2000): 672–99. http://dx.doi.org/10.1177/004056390006100404.

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43

Branch, Edward B. "Justice, liberation theology and black Catholics." Social Thought 13, no. 2-3 (March 1987): 104–19. http://dx.doi.org/10.1080/15426432.1987.10383599.

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44

Carter, J. Kameron. "Contemporary Black Theology: A Review Essay." Modern Theology 19, no. 1 (January 2003): 117–38. http://dx.doi.org/10.1111/1468-0025.00212.

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45

Walkre,, Theodore. "Hartshorne’s Neoclassical Theism and Black Theology." Process Studies 18, no. 4 (1989): 240–58. http://dx.doi.org/10.5840/process198918420.

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46

dos Santos, Leontino Faria. "Toward a black theology in Brazil." CrossCurrents 67, no. 1 (March 2017): 35–54. http://dx.doi.org/10.1111/cros.12233.

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47

Tom, Nobesuthu. "Black Theology before the Decolonial Turn." Ecumenical Review 74, no. 4 (October 2022): 561–75. http://dx.doi.org/10.1111/erev.12721.

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48

Walker, Theodore. "Hartshorne’s Neoclassical Theism and Black Theology." Process Studies 18, no. 4 (December 1, 1989): 240–58. http://dx.doi.org/10.2307/44798535.

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49

Reeves, Gene. "Liberation: Process Theology and Black Experience." Process Studies 18, no. 4 (December 1, 1989): 225–39. http://dx.doi.org/10.2307/44798534.

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50

dos Santos, Leontino Faria. "Toward a black theology in Brazil." CrossCurrents 67, no. 1 (March 2017): 35–54. http://dx.doi.org/10.1353/cro.2017.a782617.

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