Product Description

First published in 1970, this book presents a searing indictment of white theology and society, while offering a radical reappraisal of Christianity from the perspective of an oppressed black North American community. Now 20 years later, Cone reviews the evolution of his own thinking, plus black theology in dialogue with feminist theory and third world theologies of liberation.

Product Details

• Amazon Sales Rank: #81665 in Books
• Published on: 1990-11
• Original language: English
• Number of items: 1
• Binding: Paperback
• 214 pages

Features

• ISBN13: 9780883446850
• Condition: NEW
• Notes: Brand New from Publisher. No Remainder Mark.
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Review
Twenty years ago, when the civil rights and "Black Power" movements were at their peak, James Cone introduced a revolutionary theology based on the African-American experience of oppression and the quest for liberation. The book brought a new perspective to theology in the United States. Cone contends that theology grows out of the experience of the community; the community itself defines what God means. Western European theology serves the oppressors; therefore theology for African-Americans should validate their struggle for liberation and justice. In seven brief chapters, he argues passionately that God must be on the side of oppressed black people and develops the concept of a black God, noting: "To say God is Creator means ... I am black because God is black!" The anniversary edition recognizes Cone's contribution to U.S. theology with a 50-page section of critical reflections by six leading theologians including Gayraud Wilmore, Robert McAfee Brown and Rosemary Radford Reuther. Cone responds to these commentaries in an afterword. The foreword points out Cone's influence on Latin American liberation theology. The interplay among text, commentaries, afterword and preface provides a lively discussion and analysis of developments in black liberation theology over the past two decades. The book should be read for the clarity with which it demonstrates the relationship between theology, oppression and liberation, and for its historic importance in raising the consciousness of its readers about the possibility of viewing God from a black perspective. Anyone concerned about U.S. social history, liberation theology and racism will find the book of interest. It is particularly suitable for university and seminary libraries. -- From Independent Publisher

Customer Reviews

Great Book
This is a well written book which explains how Afro-Americans are able to take Marxist ideology and hammer it into a "religion." If this is a religion, what is a political party? Take out the perfunctory lip service to "Christ" and you end up with a nice racist jihad against whitey.
If this guy's theory is valid, all "oppressed" people on this planet are entitled to create their own "religion" to cloak their racial attacks on some other race. Didn't the Nazis say they were oppressed by the WWI allies and the Jews? If only they could have read this book first, they could have called their political party a religion instead. Maybe they coud have called it Nazi Liberation Theology.

Bigotry knows no color
If anyone has ever tried to tell you that a black man cannot be as ignorant, racist, and bigoted as a white man, Dr. Cone will prove otherwise.

Cone tries to blend Christianity, marxism, and islam into some kind of new cosmology, but does not seem to reveal much knowledge of Christianity, marxism, or islam, and he seems to know almost nothing of world history or elementary economics. In a long and highly repetitive diatribe, he does reveal a bred-in-the-bone hatred for all things white and European.

"A Black Theology of Liberation" has nothing to do with theology or liberation and, one hopes, it has nothing to do with black people.

I suppose this book is important if you need to know something about the origins of Black Liberation Theology, or if you want to know something about Barrack Obama's spiritual roots, otherwise this is a sad little book written by a bitter, ignorant man.

Good basis for Origins of Liberation Theology
Cone offers a radical reexamination of Christianity from the perspective of an oppressed Black community, dealing primarily with the notion that "white" theology cannot be accepted by African Americans, unless it can be directly related to "black" freedom from oppression. "Black" and "White" do not necessarily relate to skin pigmentation but to "one's attitude and action toward the liberation of the oppressed black people from white racism". Blackness is thus "an ontological symbol for all people who participate in the liberation of man from oppression". Seen in this light, "blackness" can be attributed to people who do not have black skin but who do work for the liberation of African Americans. By contrast, "whiteness" in Cone's thought symbolizes the ethnocentric activity of "madmen sick with their own self-concept" and thus blind to that which ails them and oppresses others. Whiteness, in Cone's view, symbolizes sickness and oppression, and White theology is therefore viewed as a theological extension of that sickness and oppression. Cone emphasizes that there is a very close relationship between black theology and what has been termed "black power". Cone says that black power is a phrase that represents both black freedom and black self-determination "wherein black people no longer view themselves as without human dignity but as men, human beings with the ability to carve out their own destiny." Cone's theology asks the question, "What does the Christian gospel have to say to powerless black men whose existence is threatened daily by the insidious tentacles of white power?" He says Black Theology is derived from "...common experience among black people in America that Black Theology elevates as the supreme test of truth". To put it simply, Black Theology knows no authority more binding than the experience of oppression itself. This alone must be the ultimate authority in Black religious matters. Cone's book, A Black Theology of Liberation has been labeled as revolutionary because it claims that White theology has no relevance as Jesus Christ's message because it was "...not related to the liberation of the poor." It also asserts that "racism... is found not only in American society and its churches but particularly in the discipline in theology, affecting its nature and purpose." Cone rejects any form of Christianity that defends the oppressive status quo. He argues persuasively that the God of the Bible is first of all, a God of the poor and of those seeking freedom from oppression. Cone feels that what was needed was a "fresh start" in theology that would rise out of the black struggle for justice, and be in no way dependent upon the approval of white academics or religious leaders. Cone contends that theology grows out of the experience of the community; the community itself defines what God means. Western European theology serves the oppressors; therefore, theology for African Americans should validate the African American struggle for freedom from oppression and for justice. Cone argues that God must be on the side of oppressed Black people and presents the concept of a black God, with the words: "To say God is Creator means... I am black because God is black!" He claims that the preaching of God's Word, the teaching of God's love for mankind, love for one's neighbor, and forgiveness are spoken with a "white" interpretation. Although Cone admits that the teaching of brotherly kindness may have slightly helped his cause, dhe attacks the hypocrisy of white theologians who preach love, yet do nothing to ease the oppression of blacks. Cone states that the sole purpose of God in black theology is to "illuminate the black condition so that blacks can see that their liberation is the manifestation of God's activity". He reconciles the objections of some that proclaim the need of a more universal God in Black Theology; he replies that God is universal, He is Black. One of the more controversial aspects of Cone's Theology is his view that Jesus, too is black: "The `raceless' American Christ has a light skin, wavy brown hair, and sometimes - wonder of wonders - blue eyes. For whites to find him with big lips and kinky hair is as offensive as it was for the Pharisees to find him partying with tax collectors. But whether whites want to hear it or not, Christ is black... with all of the features which are so detestable to white society".