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, by Dwight N. Hopkins
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Product details
File Size: 1299 KB
Print Length: 248 pages
Publisher: ORBIS (April 10, 2014)
Publication Date: April 10, 2014
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B00JJWD1EC
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Amazon Best Sellers Rank:
#476,428 Paid in Kindle Store (See Top 100 Paid in Kindle Store)
Clearly written with a strong sense of reality
The book was well written and is a meaningful contribution to the discussion on black liberation. I was hoping that there would have been a section on economics and theology. Overall it was very insightful
A must!
This book is in good shape to be used. It is almost like new. Good price for this product. Know that I will thoroughly enjoy it.
Get a grip!!! This is one of the best examples of distorting the Word of God that is in print and not to mention a disservice to African American Churches committed to teaching and preaching an unadulterated Gospel. The author and adherents to this line of thinking would do well to REREAD Gal.1:6-8. I would also question the credibility of any seminary or institution that seriously subscribes to the ideology advocated by this book.Gal 3:3 3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?NKJV
Dwight N. Hopkins is a professor of theology at the University of Chicago and an ordained American Baptist minister. He has written/edited many other books, such as Shoes That Fit Our Feet: Sources for a Constructive Black Theology,Heart and Head: Black Theology: Past, Present, and Future,Black Theology USA and South Africa: Politics, Culture, and Liberation,Black Theology-Essays on Gender Perspectives,Black Theology-Essays on Global Perspectives,Down, Up, and Over: Slave Religion and Black Theology, etc.He wrote in the Introduction of this 1999 book, “This book is an introduction to black theology as a prophetic theology of liberation. It examines the relation between the black experience and faith in God as the liberator of that experience… This book argues that the unique contribution of black theology is discovering the core message of personal and structural liberation in the Hebrew and Christian Scriptures and connecting this message with God’s presence in African Americans’ movement for justice.†(Pg. 6)He states, “The black church’s claims that it believes in and works with a God of liberation have not always squared with its action… But how does one know if the nature of the faith and the demonstration of a practice of freedom are in line with the spirit of liberation? A black theology of liberation aids the resolution of this inconsistency. In the context of the African American church, black theology considers the following question: What does it mean to be black and Christian for a people situated in the midst of American racism and called by God to be full human beings?... Black theology… is the effort of African American people to claim their blackness and their freedom as people of God. Freedom comes when black poor folk, led by the African-American church, live out their freedom because God helps them in their daily struggle against personal pain and collective oppression.†(Pg. 4-5)He outlines four “stages†of Black Theology: “The first stage of black theology in the United States began on July 31, 1966… [when] the National Committee of Negro Churchmen… published a full-page statement in the New York Times… to relate the gospel of Jesus to the black community’s need for power… This first stage … included debates between radical African American clergy and their white colleagues in Christian churches… The creation of the Society for the Study of Black Religion in 1970 marked black theology’s transformation into stage two. In this stage, black theology became an academic discipline in which black religious scholars emphasized religious arguments and debates among themselves… Stage three gave birth to the Black Theology Project (1975)… [which] reflected black theology’s turn toward liberation theologies in the Third World… The first three phases of black theology developed under the pioneering leadership of the first generation of pastors and professors. The fourth and present stage commenced around the middle of the 1980s and involves a second generation of black religious scholars and pastors. These thinkers emphasize an exploration of theology from any and all aspects of black life… Moreover, this fourth stage shows black theology deepening its ties in both the black church and the academy.†(Pg. 7-11)He explains, “This chapter [1] introduces the four basic building blocks that were used to construct a black theology of liberation in response to the question, What does it mean to be black and Christian? First, this chapter examines the historical context of slavery.†(Pg. 15) He continues, “The second building block … is a rereading of the Bible from the perspective of the majority of society, those who are poor and working people. Black theology of liberation believes in a relationship between God’s freeing activity in the African American community and that same liberating activity documented in the Hebrew and Christian Scriptures.†(Pg. 23) Later, he adds, “The major lesson that the eventual founders of the black theology of liberation took from the civil rights movement had to do with redefining what it meant to be church… the movement redefined the church as a militant, radical manifestation of Jesus Christ in the streets on behalf of the poor and marginalized.†(Pg. 34)He goes on, “The black power movement, the third incentive for the rise of a black theology of liberation, began with the call for black power during a civil rights march on June 16, 1966… Stokely Carmichael… specifically chose this march to launch his slogan. Black power resistance therefore grew directly from the civil rights movement.†(Pg. 34) He says, “the fourth and final building block … is method (i.e., God’s revelation today and in the future). Method helps the African American church to carry out the content of black theology. And this content is God’s spirit of liberation located among the poor, whose freedom has implications for the full humanity of all. For the Christian, the decisive revelation of this divine content is Jesus Christ.†(Pg. 41)He then proceeds to outline, “Where does the African American poor meet God’s presence and action for liberation? Where and how does God’s spirit of liberation reveal itself? There are at least six important sources in black theology of liberation. The first source of black theology is the Bible. Today’s poor African Americans struggle for freedom and encounter oppressed conditions similar to those in the Hebrew and Christian Scriptures… Black theology’s second source if the African American church… The African American church still is the most organized institution controlled solely by black people.†(Pg. 42-43)He continues, “The third source of black theology is a faith tradition of struggle for liberation… African American women’s experience makes up the fourth source… It would be a contradiction for black theology to link itself to liberation struggles yet voice only the minority male issues within its community. The fifth source of black theology is culture---art, literature, music, folktales, black English, and rhythm… The sixth source if a radical politics. Here politics is the ability to determine the direction that the African American community can pursue.†(Pg. 44-45)He observes, “Even today, the African American church offers the best opportunity to mobilize and organize huge sections of the black community for the struggle for its full spiritual and material humanity, a state ordained by God but blocked by visible and invisible structure of evil… Because of the black church’s tradition and potentiality, the political theologians are correct is using the discipline of systematic theology to critically question the church and to remind it of its prophetic calling for the full spiritual and material liberation of the poor. The cultural and political trends contrast and complement each other… Each fills in what the other lacks.†(Pg. 86)He suggests, “Afrocentricity brings to black theology a unique dimension which instructs the black church and community to base their entire religious and everyday lives on positive African values, beliefs, and practices… Afrocentricity is a recent attempt to replace Europe with Africa as the core of black religious worship and scholarship… Afrocentricity, consequently, undertakes a comprehensive project of deconstruction. Afrocentric believers debunk, disentangle, and demythologize the supremacy of Europe as the nucleus of black thought and belief.†(Pg. 97)He notes, “The second generation of black theologians … should continue to tie together all areas of study and perspectives [by] a clear focus on the poor. The overwhelming majority in the African American church and community falls within this category. Furthermore, the Christian gospel’s emphasis on the bottom of society likewise determines the vocational direction of black theology. Such a pro-poor posture will also sharpen the distinctions between a ‘black theology of liberation’ and a vague ‘black theology.’ … A second challenge is to assume that intellectual work remains in service to the church and the community.†(Pg. 122)He points out, “Womanist theologians and ethicists have impacted and advanced black theology by their consistent and holistic call for recognition of all types of oppressions affecting the African American community and for the need for various approaches to resolve these theological and ethical problems. A unique contribution of black women is that their very lives make up an identity of gender, racial, and class strands within one body, mind, and spirit called the black woman. Womanists, moreover, have plowed persistently the diverse fields of black women’s experience… to cultivate lessons for today. Sources range from talking with friends to reading obscure scholarly texts.†(Pg. 156)He states, “liberation theology asserts that the faith of the poor in the experience of God’s liberation must move to the center of history. The poor, like European and white North American theologians, are human, and therefore they can also think and do theology. The affirmation of poor humanity’s theological experience with God is subversive precisely because this allows the poor to no longer be dependent on the authority of traditional dominant theology. Once the poor and oppressed sections of society become independent theologically, assured of their own experience and their own story, and continue to pursue Gods demand for liberation, they have the potential to change the status quo. Finally, Jesus Christ offers love, liberation, and salvation for all of humanity who accept the gospel and side with the poor… Black theology of liberation and Third World liberation theologies agree that all of humanity is freed when the majority of the world, who are poor and marginalized, are freed.†(Pg. 180)He summarizes, “The primary question for this book has been: What does it mean to be black and Christian? The answer offered has been that [it] … means to have faith and a practice which experience God as a presence and reality of liberation for the least in the African American community. Consequently, the purpose of a black theology of liberation is to work with the church and community to see God’s will of liberation through Jesus Christ as similar to black folk’s attempts at liberation.†(Pg. 194)He concludes, “In a word, an introduction to a black theology of liberation draws us into increased intellectual pursuits and a more practical faith grounded in justice. However, this is not merely a subjective justice, but a faith and vision to work with the divine will of liberation. The God of freedom, Jesus Christ the liberator, and the empowering Holy Spirit are manifest in what it means to be black and Christian today. The ultimate challenge to realize the full humanity of all---anchored in a focus on the least in the African American community---is the development of a way of being black in the world such that we produce a more comprehensive faith and practice for ourselves and for our children. The Spirit of hope, determination, and liberation continues to move African Americans. This world didn’t make that Spirit, and this world can’t take it away.†(Pg. 202)This book is an example of the “second generation†of black theologians, and will be of great interest to anyone studying Black Theology and related fields.â€
Dwight N. Hopkins is a professor of theology at the University of Chicago and an ordained American Baptist minister. He has written/edited many other books, such as Shoes That Fit Our Feet: Sources for a Constructive Black Theology,Heart and Head: Black Theology: Past, Present, and Future,Black Theology USA and South Africa: Politics, Culture, and Liberation,Black Theology-Essays on Gender Perspectives,Black Theology-Essays on Global Perspectives,Down, Up, and Over: Slave Religion and Black Theology, etc.He wrote in the Introduction of this 1999 book, “This book is an introduction to black theology as a prophetic theology of liberation. It examines the relation between the black experience and faith in God as the liberator of that experience… This book argues that the unique contribution of black theology is discovering the core message of personal and structural liberation in the Hebrew and Christian Scriptures and connecting this message with God’s presence in African Americans’ movement for justice.†(Pg. 6)He states, “The black church’s claims that it believes in and works with a God of liberation have not always squared with its action… But how does one know if the nature of the faith and the demonstration of a practice of freedom are in line with the spirit of liberation? A black theology of liberation aids the resolution of this inconsistency. In the context of the African American church, black theology considers the following question: What does it mean to be black and Christian for a people situated in the midst of American racism and called by God to be full human beings?... Black theology… is the effort of African American people to claim their blackness and their freedom as people of God. Freedom comes when black poor folk, led by the African-American church, live out their freedom because God helps them in their daily struggle against personal pain and collective oppression.†(Pg. 4-5)He outlines four “stages†of Black Theology: “The first stage of black theology in the United States began on July 31, 1966… [when] the National Committee of Negro Churchmen… published a full-page statement in the New York Times… to relate the gospel of Jesus to the black community’s need for power… This first stage … included debates between radical African American clergy and their white colleagues in Christian churches… The creation of the Society for the Study of Black Religion in 1970 marked black theology’s transformation into stage two. In this stage, black theology became an academic discipline in which black religious scholars emphasized religious arguments and debates among themselves… Stage three gave birth to the Black Theology Project (1975)… [which] reflected black theology’s turn toward liberation theologies in the Third World… The first three phases of black theology developed under the pioneering leadership of the first generation of pastors and professors. The fourth and present stage commenced around the middle of the 1980s and involves a second generation of black religious scholars and pastors. These thinkers emphasize an exploration of theology from any and all aspects of black life… Moreover, this fourth stage shows black theology deepening its ties in both the black church and the academy.†(Pg. 7-11)He explains, “This chapter [1] introduces the four basic building blocks that were used to construct a black theology of liberation in response to the question, What does it mean to be black and Christian? First, this chapter examines the historical context of slavery.†(Pg. 15) He continues, “The second building block … is a rereading of the Bible from the perspective of the majority of society, those who are poor and working people. Black theology of liberation believes in a relationship between God’s freeing activity in the African American community and that same liberating activity documented in the Hebrew and Christian Scriptures.†(Pg. 23) Later, he adds, “The major lesson that the eventual founders of the black theology of liberation took from the civil rights movement had to do with redefining what it meant to be church… the movement redefined the church as a militant, radical manifestation of Jesus Christ in the streets on behalf of the poor and marginalized.†(Pg. 34)He goes on, “The black power movement, the third incentive for the rise of a black theology of liberation, began with the call for black power during a civil rights march on June 16, 1966… Stokely Carmichael… specifically chose this march to launch his slogan. Black power resistance therefore grew directly from the civil rights movement.†(Pg. 34) He says, “the fourth and final building block … is method (i.e., God’s revelation today and in the future). Method helps the African American church to carry out the content of black theology. And this content is God’s spirit of liberation located among the poor, whose freedom has implications for the full humanity of all. For the Christian, the decisive revelation of this divine content is Jesus Christ.†(Pg. 41)He then proceeds to outline, “Where does the African American poor meet God’s presence and action for liberation? Where and how does God’s spirit of liberation reveal itself? There are at least six important sources in black theology of liberation. The first source of black theology is the Bible. Today’s poor African Americans struggle for freedom and encounter oppressed conditions similar to those in the Hebrew and Christian Scriptures… Black theology’s second source if the African American church… The African American church still is the most organized institution controlled solely by black people.†(Pg. 42-43)He continues, “The third source of black theology is a faith tradition of struggle for liberation… African American women’s experience makes up the fourth source… It would be a contradiction for black theology to link itself to liberation struggles yet voice only the minority male issues within its community. The fifth source of black theology is culture---art, literature, music, folktales, black English, and rhythm… The sixth source if a radical politics. Here politics is the ability to determine the direction that the African American community can pursue.†(Pg. 44-45)He observes, “Even today, the African American church offers the best opportunity to mobilize and organize huge sections of the black community for the struggle for its full spiritual and material humanity, a state ordained by God but blocked by visible and invisible structure of evil… Because of the black church’s tradition and potentiality, the political theologians are correct is using the discipline of systematic theology to critically question the church and to remind it of its prophetic calling for the full spiritual and material liberation of the poor. The cultural and political trends contrast and complement each other… Each fills in what the other lacks.†(Pg. 86)He suggests, “Afrocentricity brings to black theology a unique dimension which instructs the black church and community to base their entire religious and everyday lives on positive African values, beliefs, and practices… Afrocentricity is a recent attempt to replace Europe with Africa as the core of black religious worship and scholarship… Afrocentricity, consequently, undertakes a comprehensive project of deconstruction. Afrocentric believers debunk, disentangle, and demythologize the supremacy of Europe as the nucleus of black thought and belief.†(Pg. 97)He notes, “The second generation of black theologians … should continue to tie together all areas of study and perspectives [by] a clear focus on the poor. The overwhelming majority in the African American church and community falls within this category. Furthermore, the Christian gospel’s emphasis on the bottom of society likewise determines the vocational direction of black theology. Such a pro-poor posture will also sharpen the distinctions between a ‘black theology of liberation’ and a vague ‘black theology.’ … A second challenge is to assume that intellectual work remains in service to the church and the community.†(Pg. 122)He points out, “Womanist theologians and ethicists have impacted and advanced black theology by their consistent and holistic call for recognition of all types of oppressions affecting the African American community and for the need for various approaches to resolve these theological and ethical problems. A unique contribution of black women is that their very lives make up an identity of gender, racial, and class strands within one body, mind, and spirit called the black woman. Womanists, moreover, have plowed persistently the diverse fields of black women’s experience… to cultivate lessons for today. Sources range from talking with friends to reading obscure scholarly texts.†(Pg. 156)He states, “liberation theology asserts that the faith of the poor in the experience of God’s liberation must move to the center of history. The poor, like European and white North American theologians, are human, and therefore they can also think and do theology. The affirmation of poor humanity’s theological experience with God is subversive precisely because this allows the poor to no longer be dependent on the authority of traditional dominant theology. Once the poor and oppressed sections of society become independent theologically, assured of their own experience and their own story, and continue to pursue Gods demand for liberation, they have the potential to change the status quo. Finally, Jesus Christ offers love, liberation, and salvation for all of humanity who accept the gospel and side with the poor… Black theology of liberation and Third World liberation theologies agree that all of humanity is freed when the majority of the world, who are poor and marginalized, are freed.†(Pg. 180)He summarizes, “The primary question for this book has been: What does it mean to be black and Christian? The answer offered has been that [it] … means to have faith and a practice which experience God as a presence and reality of liberation for the least in the African American community. Consequently, the purpose of a black theology of liberation is to work with the church and community to see God’s will of liberation through Jesus Christ as similar to black folk’s attempts at liberation.†(Pg. 194)He concludes, “In a word, an introduction to a black theology of liberation draws us into increased intellectual pursuits and a more practical faith grounded in justice. However, this is not merely a subjective justice, but a faith and vision to work with the divine will of liberation. The God of freedom, Jesus Christ the liberator, and the empowering Holy Spirit are manifest in what it means to be black and Christian today. The ultimate challenge to realize the full humanity of all---anchored in a focus on the least in the African American community---is the development of a way of being black in the world such that we produce a more comprehensive faith and practice for ourselves and for our children. The Spirit of hope, determination, and liberation continues to move African Americans. This world didn’t make that Spirit, and this world can’t take it away.†(Pg. 202)This book is an example of the “second generation†of black theologians, and will be of great interest to anyone studying Black Theology and related fields.â€
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