African American Christians who hold to any form of Liberation theology must come to understand and accept the biblical gospel that explicitly informs us of the redemptive work of Christ. While there is tremendous motivation to support and contribute to African Americans’ theological work and interest, this entire effort must be made in spirit and truth (Jn 4:24, 8:31-32). Systemically denying the apostolic witness by not listening to it from Scripture is to dwell in a spirit of error (1 Jn 3:24). There is no question that America’s past was steeped in racism as it has caused neglect, exclusion, abuse, and trauma across the entire spectrum of black society. Yet, as with everyone, the pressing necessity is the right relationship with God for redemption and salvation while attaining social equality by biblical justice.
Within the 20h-century various influential figures made a lasting and ongoing impression about the development of Black Theology in America today. To say that “black theology” is a single monolithic study and practice of understanding and living sapiential truth would be a mistake. Aside from black theology, there is a range of traditions that span from historically erroneous exegetical and hermeneutical methodologies to many black Americans who today are entirely orthodox and abiding by meaningful Protestant and Catholic theologies that demonstrates a correct and productive path of discipleship and Godly living. By comparison, to understand the unique nature of black theology, with its current and ongoing challenges, it is essential to comprehend and accept the conditions by which it formed.
The historical enslavement and oppression of African Americans are deeply offensive. It was egregiously sinful, and a betrayal of the freedom given by our Creator for all people to live well, love God, love people, and function as productive individuals in search of meaning and truth. Enslavement and unjust predatory oppression in any form toward anyone is an attack on the Imago Dei. On the other hand, Western norms of constitutional society with Judeo-Christian formation, traditions, and heritage require a peaceful and law-abiding society commensurate with biblical principles in support of justice. Lawlessness and self-destructive behaviors shall never be tolerated either by civil society or the population at large. Efforts by segments of America (including African Americans) to subvert biblically founded constitutional principles to obtain a form of socialistic order (i.e., pockets of socialism or balkanization within a free capitalistic society) must be dismissed or destroyed if it should ever arise. Implementing Marxist ideology to correct for America’s historical or present evils is not acceptable as remedial action would become far worse than the condition. Reparations in the form of Marxism shall never succeed. Striving toward a cause that imposes historically defunct State ideologies would only bring about a far greater range of death, misery, and suffering.
From the Livingston text, the African American response to injustices of the 20th-century involved activists involved in the civil rights movement of the 1960s. Various African American individuals arose to become thought leaders and advocates of equal rights and rightfully used Christian doctrines and traditions. Black Americans sought to exercise Christianity’s principles to obtain equal treatment and access toward economic well-being, education, public privilege, employment, justice under the law, and other social, civil, and religious functions. The freedom to associate and contribute to society on an equal footing as everyone was the pressing motivation of black Americans within the Church and society.
Three key influences had a bearing on Martin Luther King, Jr. Together they helped form an ideology rooted in liberalism, nonviolent resistance, and civil disobedience (Livingston, 444-445). Consequently, King placed his attention on Liberal Theology which had a significant bearing upon this worldview of humanity. He believed that people, or the world, are basically good. His rationale was that if people could overcome ignorance and become informed or educated about the injustices that were antithetical to what God intended, his cause would yield the right kind of social justice fruit. Coupled with his views about God’s love for humanity, Mahatma Gandhi (not Christ) stood out as a model toward the dignities and self-respect of people who would practice nonviolent resistance in the face of structural racism. Finally, Henry David Thoreau’s influence on King brought insights into what disobedience of unjust laws would look like. As King’s political views changed, his fundamental convictions in these areas remained consistent. To such an extent that he endured periods of incarceration as he acted upon what liberalism (and its commensurate liberal theology), nonviolent resistance, and civil disobedience shaped within his thinking.
To those within the civil rights movement, the period of overt enslavement of Africans was over, but they were captive to injustices that remained for decades to follow. The continued drive for liberation became ingrained among many African Americans, where much of its culture influenced its theology. Their rejection of theologies centered upon the protestant reformation from European-originated nationalities was primarily evident as African American Christians sought to attain liberty through means supporting their cause. Liberation in the natural sense to improve the conditions of African Americans was of utmost necessity in addition to absolute freedom that Jesus informs us about (Jn 8:31-59).
Further development of Black Theology made its way into American society as cultural influences of black Christians grew toward greater prominence in the 1960s. Black clergy and laymen organized and produced black liberation doctrines that some would mix into a “Black Theology.” Namely, “The Black Manifesto” and “The Statement on Black Theology” contained principles of “Black Power” (July 31st, 1966) as the term was assigned to evoke theological meaning. “Black Power” was to set in place a way to install unique theological and social meaning and describe its efforts to produce potential and kinetic forces for outcomes concerning Black liberation. It calls out the white men and the white church as corrupted and unable to correct structural injustices. The Black Manifesto itself articulates that Black Theology is a theology of black liberation. It was declared that Black Theology was a theology of “blackness” and an affirmation that emancipates black people from white people and white oppression. More specifically, freedom is the gospel, and liberation from white people is the imperative (“The Statement on Black Theology,” in Black Theology: A Documented History, I, p. 38).
To build Black Theology as an ideology of liberation coupled with Christian values, liberal institutions, such as Union Theological Seminary (New York), supported the voices of African American academics who sought to further the cause of its liberation initiatives. Coupled with selected areas of relevant and helpful theology, Black Liberation Theology was formed to serve many African Americans’ spiritual and social interests who sought justice and freedom from oppression by exclusion, abuse, and historical trauma. The Black Theology of James Cone of Union Theological Seminary was a significant influence with his written work from 1969 to 1991. He authored several books concerning Black Theology.
Further distinctive reasoning arose out of Black Theology centered around black feminism in support of black liberation efforts. Namely, Black Womanist Theology arrived as a response to sexism that was evident within Black Theology churches. While Womanist theology was a spiritual endeavor, it was also a black feminist rejection of patriarchy—just the same as the rejection that exists with white feminists. Womanist theology, and Feminist Theology, operate from a liberal worldview with its opposition to oppression with grievances against racism, sexism, and class injustices. Womanist and Feminist theologies do not adhere to conventional exegetical methods with proper hermeneutical practices to interpret and apply scripture as intended. Instead, experiences involving the Spirit are relied upon for theological utility for more favorable social outcomes.
Black Theology is a cumulative response from among many African American Christians. From deep oppression arising out of present-day injustices and the enslavement of indigenous African people from centuries ago, African American Christians are reaching for spiritual and physical remediation for unacceptable hardships that they have endured.
