Black Theology and Black Power

1972 ◽  
Vol 13 (2) ◽  
pp. 154
Author(s):  
James H. Davis ◽  
James H. Cone
Keyword(s):  
Author(s):  
Gary Dorrien

King’s radicalism was hard to see or remember after he was assassinated and a campaign for a King Holiday transpired. It became hard to remember that he was the most hated person in America during his lifetime. The black social gospel became more institutional and conventionally political after the King era; liberation theology grew out of the Black Power movement; and womanist theology grew out of black theology.


1972 ◽  
Vol 29 (1) ◽  
pp. 54-69
Author(s):  
James H. Cone

“Contrary to popular opinion, the spirituals are not evidence that black people reconciled themselves with human slavery. On the contrary, they are black freedom songs which emphasize black liberation as consistent with divine revelation. For this reason it is most appropriate for black people to sing them in this 'new' age of Black Power. And if some people still regard the spirituals as inconsistent with Black Power and Black Theology, that is because they have been misguided and the songs misinterpreted. There is little evidence that black slaves accepted their servitude because they believed God willed their slavery. The opposite is the case. The spirituals speak of God's liberation of black people, his will to set right the oppression of black slaves despite the overwhelming power of white masters. … And if 'de God dat lived in Moses' time is jus de same today,' then that God will vindicate the suffering of the righteous black and punish the unrighteous whites for their wrong doings.”


Author(s):  
Kerry L. Pimblott

This chapter argues that the thesis of Black Power's de-Christianization must be tested on the ground, with scholars paying attention to local struggles as they evolved over time, and in response to changing social and economic conditions. It follows the religious contours of Cairo's black freedom struggle from the 1950s to the 1970s to illustrate that while Black Power's reliance upon the black church was consistent with earlier campaigns, the United Front's theology nevertheless reflected a significant departure from the established Civil Rights credo. Whereas civil rights leaders expressed a firm belief in the redemptive power of Christian nonviolence and moral suasion to topple the walls of segregation, Cairo's Black Power advocates were less optimistic.


Author(s):  
Kerry Pimblott

Using the borderland community of Cairo, Illinois as a case study, this book chronicles the Black church’s overlooked contributions to the Black Power Movement of the late 1960s and early 1970s. While Black Power’s reverberations in the church – from radicalized clergy to new institutions and theologies – have received due attention, their impact on grassroots struggles has not. Shifting focus from the seminary to the streets, this project traces the dynamic interaction between the Black church and Black Power at a critical flashpoint. Identified by contemporaries as the site of the country’s longest protracted struggle for racial justice, Cairo captured national attention and became a potent symbol of Black working-class insurgency and a beacon of radical Black Christianity. In a period plagued by sectarianism, the Cairo United Front assembled a surprisingly broad-based coalition under the banner of a new spiritual philosophy and a set of shared cultural practices rooted in the Black church. However, in an era of conservative ascendancy Black Power’s reliance upon such funds proved to be a double-edged sword. By the mid-1970s, white denominational organizations retreated under mounting opposition from state agencies and their own congregants. This project situates grassroots activists, rather than trained religious theorists, as key agents in the production, consumption, and transmission of Black Theology.


Worldview ◽  
1979 ◽  
Vol 22 (12) ◽  
pp. 26-38
Author(s):  
James H. Cone

As s a black North American whose theological consciousness was shaped in the historical context of the Civil Rights movement of the 1950's and the subsequent rise of Black Power during the 1960's, I find it difficult to speak about the future of African theology without relating it to the struggle for freedom in the United Stales of America. The concern to accent the distinctiveness of the African context has led many African theologians to separate African theology, not only from traditional European theology, but also from American black theology.


1979 ◽  
Vol 36 (2) ◽  
pp. 176-185
Author(s):  
Noel Leo Erskine

“Black people have read the Bible in a way which informed them that God's freedom challenged all forms of bondage in the world … If black power can be defined as the search for black humanity and freedom, then black power would be rooted in divine power. As divine power is related to black power, an encounter between the divine content and the contemporary context takes place.”


Theology ◽  
1979 ◽  
Vol 82 (686) ◽  
pp. 154-155
Author(s):  
Edward Knapp-Fisher
Keyword(s):  

1990 ◽  
Vol 59 (1) ◽  
pp. 51-64 ◽  
Author(s):  
Mary R. Sawyer

In the years since the civil rights and black power movements cooperative black religious organizations have become a familiar feature of the religious landscape in America. Among these interdenominational bodies, in addition to the Southern Christian Leadership Conference, may be noted the now defunct National Conference of Black Churchmen, the Black Theology Project, Partners in Ecumenism, and the Congress of National Black Churches. Little noted, however, is a precursor of these organizations which functioned for two decades prior to the beginning of the modern civil rights movement.


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