Ebook Free The Black Christ (Bishop Henry McNeal Turner/Sojourner Truth Series in Black Religion), by Kelly Brown Douglas

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The Black Christ (Bishop Henry McNeal Turner/Sojourner Truth Series in Black Religion), by Kelly Brown Douglas

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About the Author

Rev. Dr. Kelly Brown Douglas is Canon Theologian at the Washington National Cathedral and Director of the Religion Program at Goucher College, Baltimore, MD, where she holds the Susan D. Morgan Professorship of Religion. Prior to coming to Goucher College she was Associate Professor of Theology at Howard University School of Divinity, Washington, DC, and served as Assistant Professor of Religion at Edward Waters College, Jacksonville, FL.A native of Dayton, OH, Dr. Douglas was ordained in 1985 at Saint Margaret's Episcopal Church --the first black woman to be ordained an Episcopal priest in the Southern Ohio Diocese, and one of only five nationwide at the time. In 2012 she was the first to receive the Anna Julia Cooper Award by the Union of Black Episcopalians for her "literary boldness and leadership in the development of a womanist theology and discussing the complexities of Christian faith in African-American contexts." Essence magazine counts her "among this country's most distinguished religious thinkers, teachers, ministers, and counselors."She is widely published in national and international journals. Her other books include The Black Christ, What's Faith Got to Do with It? (both from Orbis Books) as well as Black Bodies/Christian Souls, and Black Bodies and the Black Church: A Blues Slant. She is also co-editor of Sexuality and the Sacred: Sources for Theological Reflection.

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Product details

Paperback: 134 pages

Publisher: Orbis Books (December 31, 1993)

Language: English

ISBN-10: 0883449390

ISBN-13: 978-0883449394

Product Dimensions:

5.4 x 0.3 x 8.6 inches

Shipping Weight: 8.8 ounces (View shipping rates and policies)

Average Customer Review:

5.0 out of 5 stars

7 customer reviews

Amazon Best Sellers Rank:

#402,313 in Books (See Top 100 in Books)

Excellent book and gives great insight to a perspective of Christ and how African Americans relate to Jesus.

Absolutely amazing.

love it

A WOMANIST PERSPECTIVE ON THE THEOLOGICAL MEANING OF CHRISTKelly Brown Douglas is Professor of Religion at Goucher College, and is also an ordained priest in the Episcopal Church. She formerly taught theology at Brown University. She is also the author of Stand Your Ground: Black Bodies and the Justice of God,Sexuality and the Black Church: A Womanist Perspective,Black Bodies and the Black Church: A Blues Slant, and What's Faith Got to Do With It?: Black Bodies/Christian Souls.She wrote in the very helpful Introduction to this 1994 book, “Although Jesus’ ethnicity and dark-skinned complexion are certainly important aspects of Christ’s blackness, to call Christ Black points to more than simply ancestry or biological characteristics. Throughout Black religious history, the Blackness of Christ has had significant theological implications.” (Pg. 1)She continues, “no persons to date have more fully explored the meaning of Christ’s Blackness than have Black theologians. They have attempted to define the Black Christ in terms of both Christ’s color as well as relationship to Black people’s struggle. At the same time, their careful examinations of what it means for Christ to be Black community struggling against more than just White racism. Many of these limitations are evidenced in Black churches’ responses to the various challenges of a changing Black community… they have understood that Christ was against White racism and for Black freedom. This Christ has empowered Black Christians and Black churches to be prophetic in relation to issues of race in America… [Yet] Black churches have appeared ill prepared to respond to concerns that go beyond race.” (Pg. 3-4)She goes on, “In part, the Black church’s inability to respond to the complex issues of class, gender, and sexuality is tied to the way in which Christ’s Blackness has been defined… The Black church leaders who want to take down images of White Christs in their churches are right: a blond-haired, blue-eyed Christ does not empower or nurture self-esteem for Black people… It serves t remind many Black people of those who have come to personify White racism… In essence, the centrality of White Christs in Black churches potentially alienates significant segments of the Black community… A defining assumption of this book is that to call Christ 'Black' suggests something about both Christ's appearance and actions. Such a Christ signifies ... that Christ is intimately involved in the Black struggle 'to make do and do better,' as well as the need for Black people to see themselves in Christ.” (Pg. 5)She concludes the Introduction, “I do not intend to provide a definitive answer concerning Christ's meaning for Black people as they struggle for a better life. My hope is that in telling the story of the Black Christ from a womanist perspective, I can contribute in moving us all closer to appreciating Christ's presence in Black lives as well as understanding the radical challenge that Christ gives to all Christians.” (Pg. 8)She suggests, “(A) comprehensive understanding of the Black Christ must at least involve both Christ’s color and relationship to the Black struggle for freedom… different aspects of Christ’s Blackness were highlighted from time to time throughout Black history. In this regard, the roots of the Black Christ can be traced to the ‘sacred time’ of slavery. During slavery the Black Christ emerged in contradistinction to the oppressive White Christ… a number of slaves found a way to fight for freedom without surrendering their Christianity. As slaveholding Christianity and slave Christianity emerged and confronted each other, so too did White and Black Christs.” (Pg. 10)She observes, “The slaves forged an interpretation of Christianity that focused on Jesus’ ministry to the oppressed, as well as the crucifixion and resurrection within the context of that ministry… The Black Christ was the presence of Jesus in slave lives. He was for the slave a fellow sufferer, a confidant, a provider, and a liberator.” (Pg. 24)She notes that Malcolm X “realized the blasphemy involved in Black people’s worshiping a Christ who looked just like the White people who oppressed and terrorized them. Malcolm X poignantly observed that while religions of other people made them proud of who they were, Christianity ‘was designed to make [black people] feel inferior.’… Malcolm X was clear that Black peoples' loyalty to a White Christ was a betrayal of their own Black heritage, Black culture, and was a severe impediment to their freedom.” (Pg. 46-47)She summarizes, “what did the Black Christ mean for a black people in struggle against White racist oppression?... to call Christ Black indicated that Christ was for Black freedom and against White oppression… Black theologians… made it clear that freedom-seeking Black people did not have to say, ‘ To H_ll with Christianity and its Jesus.’ Declaring that Christ was Black let it be known that Christ had profound meaning for a people determined to be free and proud of their Blackness." (Pg. 77-77)She also admits, “Not one of the three versions of the Black Christ acknowledged the presence or role of Black women in the Black community's struggle for dignity and freedom. Perhaps if they had done so, some of the previously mentioned limitations could have been avoided.” (Pg. 88) Later, she adds, “It should be noted, however, that it is not just the failure of Black theology that has compelled the development of a womanist approach to Christ. Feminist theology has als contributed to this development.” (Pg. 93)She explains, “While the Black Christ of Black theology does not signal an appreciation of Black women’s experience, a womanist understanding of the Blackness of Christ begins with the Black woman’s story of struggle. This portrayal of Christ reflects at least two aspects of that story: the multidimensionality of Black women’s oppression and their determined efforts to survive and be free from that oppression. Specifically, a womanist portrayal of Christ confronts Black women's struggles within the wider society as well as within the Black community. It also affirms Black women's steadfast faith that God supports them in their fight for survival and freedom.” (Pg. 97)This is a very thought-provoking book, that will be of great interest to anyone studying Womanism, Black Theology, Black Churches, or related subjects.

Christ is black. But appearance is only a piece of it; Christ is black in his solidarity with the Black community in US America, struggling in the face of White racism. Kelly Brown Douglas, in this quick and to-the-point synopsis, re-members the historical origins of the black Christ, his theological development and then asks some critical questions about the black Christ in her own context - now almost fifteen years ago.We enter the history, with Douglas, during the height of slavery in US America. Douglas identifies two types of Christianity that live among both Blacks and Whites in the States at that time. "Slave Christianity" saw Jesus (the Black Christ) as liberator, identifying with the Black community's struggle for health and freedom. "Slaveholding Christianity" justified slavery and made Jesus (the White Christ) into an icon of hope for the future - things would be better in the "bye and bye." The Black Christ, then, as Douglas argues, developed early - if not explicitly - within the imaginations of adherents to "Slave Christianity."During the Civil Rights Struggle and Black Nationalist movements of the sixties and seventies, people like Martin King and Malcolm X propelled concepts of the Black Christ into more explicit - and public - consideration. Culminating in X's claim in a 1963 interview that "Christ wasn't white; Christ was a black man," Black Christianity - like Slave Christianity before it - began, more explicitly, to highlight Christ's connection to the struggle for Black freedom in the context of lived history - disregarding for a time "Slaveholding (White) Christianity's "bye and bye."Forced into action, Douglas claims, by the bold, public assertions of people like King and X about the nature of Black Christianity - and the Black Christ - Black theologians began thinking critically about the color of Christ. By the early seventies, though in differently nuanced ways, three Black theologians - Albert Cleage, James Cone and J. Deotis Roberts - had claimed that, indeed, Christ was black. Cleage thought Jesus was historically a black man. Cone imagined his blackness to lie sufficiently in his struggle with Black people. And Roberts understood his blackness to be a particularizing image among many possibilities of imaging Jesus in the world.But, Kelly Brown Douglas wonders, is Christ's blackness enough. She, along with other womanist scholars, question whether race is the only obstacle on the path toward freedom. She imagines, in the end, that the blackness of Jesus is only one part in the multifaceted struggle which with he identifies. Christ is Black, she affirms, but suggests he's also female, same-sex oriented, economically disadvantaged and so on.Douglas, I think, does a helpful thing in so clearly and concisely presenting the history of the Black Christ. For those who've never imagined the possibility of a black Christ - either White or Black; for those who've been inclined to accept a black Christ, but who lacked the historical precedents to justify it; and for those, too, who've considered the Black Christ a psychological invention of the black consciousness era; Douglas' The Black Christ provides clarifying history, which must (if only by exhibiting the metaphor's historical staying power) be taken seriously. Her elucidation of the Black Christ's origins in US American, Black "Slave Christianity" is particularly helpful, I think, in establishing precedence - and socio-intellectual credibility - for the Black Nationalists' bold claims in the sixties. Douglas' seamless portrayal of the social and intellectual movement, in relation to the Black Christ through history, illustrates a Black Christ that is and has been necessarily central to Christian worship and theology in US American Black communities. The 117 pages of Douglas' The Black Christ tell a remarkably long tale of Black struggle in remarkably few pages. Her work, simply in terms of "brevity" and "breadth" is impressive. Positively, this approach welcomes readers who are looking for a quick, clear history of the topic. But this approach limits what Douglas is able to accomplish. Even as it is, on the one hand, a strength, one of the main problems with the book is its brevity - Douglas doesn't give enough attention to her subject, in general, and her conclusion, in particular. So much of the work she does here begs for further nuance and illustration. I will re-member one of these cases and tease you with the basics of another. First, Douglas too quickly dismisses black, male theologians, in particular J. Deotis Roberts, in their understandings of the Black Christ. Essentially, Douglas ends up saying that the Black Christ - as it has historically (and theologically) been represented - isn't "enough." She understands Christ's solidarity to be not only in terms of blackness, but also in terms of gender, sexual orientation and so on - standing by all oppressed people groups. Similarly, at least in the way Douglas represented him, J. Deotis Roberts considered Christ applicable ("universal") to all kinds of human situations. Speaking in terms of race, but suggestive of other social categories, Roberts writes that like the White Christ or the Red Christ, "the Black Messiah is also the universal word made flesh." Later, in response to internal (Black) critiques that he was acquiescing to the Academy in his assertion of a universal Christ, Roberts said he didn't want Black theologians to make "Jesus a captive of black culture as [they] reject the cultural captivity of Jesus depicted by Euro-Americans." Clearly Roberts was trying to develop an image of Christ, even as Douglas admits, "that was not potentially exclusive or oppressive of others."Despite her recognition of Roberts' attempt to diversify Black understandings of Christ's solidarity, Douglas - in her conclusion - overshadows this nuance to move to her main point. She roundly critiques the work that Black, male theologians have done, highlighting again that "calling Christ Black does not acknowledge that skin color is not the only barrier to Black liberation." To her credit, Douglas exploited what Roberts didn't explicitly say, to make her point more resolutely. Without explicitly recognizing the oppression within the Black community, Christ - as black male, but not as black female or black same-sex oriented - cannot be wholly liberating. Attention should not be diverted from Douglas' point - the Black Christ is not adequate. The Black Christ, though, leaves untold, the degree to which Black, male theologian, especially Roberts, (not to mention feminist women - who Douglas admits "contribute," and then harshly critiques,) contributed to the movement from a solely Black Christ to a more wholly liberating image of Jesus.I have similar concerns - in terms of nuance - with Douglas' attention to Jesus/Christ as icon. Malcolm X hated that the White Christ was hanging in all the churches and that Black people "bowed" to it. Besides calling churches to hang pictures of "heroic" women and men as more appropriate images of Christ in their churches, Douglas does nothing to deal with the profound religious status given to iconography. Jesus - as an historical person (one person, not the "image of Jesus" in others) - will always be an icon. Douglas' dabbling in icon talk begged a more complete exploration of how a diversely identifiable Jesus might be imaged.

Another good read.

Fantastic

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