![]() Cone's black theology then seeks to subjugate that disturbing reality, in essence to provide a correction to the wrongs that have been enacted on blacks by so-called Christian and white theologians. Theology has historically centered on white males interpreting Scripture from the ivory towers of academia, a position that racial, social, and economic privilege provided and that was maintained through tyranny. Cone has gone on the offensive and developed a theology that pushes back against those theological foundations. It is a land where top-down tyranny has been orchestrated mainly by white, powerful and oftentimes Christian men with severely distorted views of God and the Bible. America may see itself as "the land of the free and the home of the brave" but it is also a land where ingrained, longstanding oppression has reigned supreme (and still does) similar to Amos' day. There are echoes of that reality in the ledgers of American history. ![]() ![]() In the book of Amos we read of Yahweh's indictment of Israel for its arrogant presupposition that their relationship with God was exclusive and unconditional, that they could do whatever they wanted to whomever they wanted because they were the chosen people of God. Therefore, it is my intention in this space to articulate Cone's black theology as related to whiteness, as well as reflect on some strengths and weaknesses of his viewpoints.īlack Theology According to James H. We need honest analyses of both the pros and cons of Cone's theology. While I appreciate Cone's theology I also think that like any theological construct it has its shortcomings. Black liberation theology in particular seeks to offer "a profound critique of white theology that does not yet recognize its whiteness." At its core liberation theology is about dismantling top-down institutional structure and erecting a bottom-up paradigm of faith and learning. Jesus' admonition to be salt and light to an unseasoned, dark world undergirds much of Cone's work. Therefore, recognizing oppression, sympathizing with and caring for "the least of these" defines my dialogical journey. But our cue must be taken from Ephesians 4:5, "one faith, one Lord, one baptism."Īs a young, black minister and aspiring theologian of sorts, I intimately identify with the struggle of being black in America, not to mention being both black and Christian. The accuracy and appropriateness of Cone's theological claims will be debated for many years to come, and along the way there is an inevitable need to agree to disagree on certain points. In fact, that is much of its aim, or at least is an unashamed byproduct. Hopkins and others, Cone has put legitimate scholarly flesh on arguments against exclusivist notions that Christianity is best articulated by those in power.Ĭone's work, as well as that of other contextual liberation theologians, often disturbs the collective conscious of white Christianity. ![]() His work speaks truth to power on issues that should be of concern to all Christians. Cone's critical analyses of white Christianity in America and its explicit, systemic oppression of blacks and other ethnic/racial minorities has played an essential role in contributing to the expansion of other self-affirming Christian theologies such as Latina women ("mujerista"), black women ("womanist"), and feminist liberation. Nevertheless, all of Christendom has benefited from his work. Without doubt his articulation of "black theology" has offered an invaluable, unique perspective of empowerment to black Christians. Cone is a brilliant scholar and theologian.
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