Salute to Womanist Scholars

Black History Month cannot be celebrated fully without the recognition of the theological contributions of Black Woman.  This contribution is often overlooked and undervalued, but Black women have shaped the trajectory of theology in America fromRelated image the survival of the middle passage, through their collective sexual abuse and the trauma of slavery, in the dehumanization of American apartheid known as Jim and Jane Crow, and in the present moment.  If culture comprises a people’s total social heritage including language, ideas, habits, beliefs, customs, social organizations, and traditions etc., then white culture built on white religion and theology certainly exists in the United States, yet Black women have consistently offered a counter narrative to this theological hegemony (Douglas 1999).  Even in churches where Black woman have made up the majority of the congregations, raising the majority of the finance, while serving with no authority or ability to control the spending of the finance they have raised, Black women have consistently called to question a patriarchal view of God that excluded them from Imago Dei.

Image result for Yvette FlunderAs a religious scholar I must admit I struggle with the idea that theology is a purely distinct mode of thought.  This Western Anglo-Teutonic insistence upon a categorical distinctive suggests that there is somehow a divide between sacred and secular. This for me must be interrogated: What counts, and who decides what counts, as theological thought? The theologian’s very identity is produced through the capacity to “think theologically” as a pure category, as a distinct mode of thought (Crawley 2017). What I propose is that all thoughts are in some way connected to God talk, however I recognize that what has emerged from years of Black women’s theological critique is the well-developed theological presence known as Womanist theology. While Womanist theology pushes back on the hegemonic narrative of Western theology it subscribes to the insistence upon a categorical distinctive, this is the conundrum of using the same tools that built the house to destroy it (Lorde 1984).

Image result for valerie bridgeman woman preachWomanist theology asks where God is in the lives of Black women and how Black women name God  (Mitchem 2002).  Contemporary Womanist spirituality evolves from the nineteenth century moral reform and woman’s club movement. While it is a spirituality rooted in community, it is also concerned with the individual (Townes 1995). All theologizing that gives attention to Alice Walker’s definition of Womanism is considered Womanist theology.  Walker’s definition includes being a black feminist as well as a woman who loves other woman, sexually and/or nonsexually. In addition, a Womanist is committed to the survival and wholeness of entire people, male and female (Walker 1983). These theologies are a response to the exclusion of Black women’s experience by classical feminism (Hopkins 1999).  The value of feminist theory to Black women is diminished because it evolves from a white racial context that is seldom acknowledged (Crenshaw 1989). Womanist theologians recognize that Eurocentric theology has been effectively much more about the control of woman’s bodies than about God, or rather discourse about God has focused on normalizing the white male embodiment and marginalizing all other forms of human ways of being in the world (Crawley 2017). The tasks of Womanist theology are to claim history; to declare the authority of Black women, men, and children; to learn from the experience of the forebears; to admit shortcomings and errors; and to improve the quality of woman’s lives (Lightsey 2015). A Womanist theology engages a social-political analysis of wholeness  and begins with a religio-cultural analysis. This analysis lifts up those aspects of Black life – that is, of Black religion and culture – that are sustaining and liberating for BlacImage result for valerie bridgemank people.  As it is bifocal, a sociopolitical analysis of wholeness will confront racism, sexism, classism, and heterosexism not only as they impinge upon the Black community, but also as they are nurtured within that community (Douglas 1994). That is to say, both internal and external pressure against the full humanity of Black women and Black bodies are explored through a Womanist hermeneutic.

The Church should be determinative and not reflective of society, especially as it deals with the human body as a theological problem.  Birthed as it was in response to white supremacy and hegemony, the Black church must continue to be a prophetic critique of all systems of domination that oppress and marginalize any and all people. The DNA of our thinking, those powerful and pervasive prejudgments based on race, gender, sexuality, and religious constructs that comprise an active epistemic framework affecting what we see and how we engage thImage result for womanist theologye world are all bending toward new realities (Kornegay 2013).  All theological construction comes out of and is shaped by particulars. Particulars which shape theology include but are not limited to; social, political, economic, cultural, and historical dynamics (Ellen T. Armour 2005). Womanist scholars provide voices that call the Universal mystical body of Christ to be faithful to the message of the Gospel for all people.

 

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Peace Is Possible,

 

Rt. Rev. Edward Donalson III, DMin | Director of Liturgy and Worship | Assistant Clinical Professor
SCHOOL OF THEOLOGY AND MINISTRY | SEATTLE UNIVERSITY

Works Cited

Crawley, Ashton T. 2017. BlackPentecostal Breath: The Aesthetics of Possibility. New York: Fordham Press.

Crenshaw, Keberele. 1989. “Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics.” University of Chicago Legal Forum 1989 (1): 139-168.

Douglas, Kelly Brown. 1999. Sexuality and the Black Church. Maryknoll: Orbis Books.

—. 1994. The Black Christ. MaryKnoll: Orbis Books.

Ellen T. Armour, Paul E. Capetz, Don H. Compier. 2005. “God.” In Contructive Theology: A Contemporary Approach to Classical Themes, edited by Laural C. Schneider, 19-76. Minneapolis: Fortress Press.

Hopkins, Dwight N. 1999. Introducing Black theology of Liberaton . Maryknoll: Orbis Books.

Kornegay, El. 2013. A Queering of Black Theology: James Baldwin’s Blues Project and Gospel Prose. New York: Palgrave Macmillan.

Lightsey, Pamela R. 2015. Our Lives Matter: A Womanist Queer Theology . Eugene, Or: Pickwick Publications.

Lorde, Audre. 1984. “Uses of the Erotic, The Erotic As Power.” In Sister Outsider: Essays and Speeches by Audre Lorde, by Audre Lorde, 53-59. Tramansburg, New York: Crossing Press.

Mitchem, Stepahine Y. 2002. Introducing Womanist Theology. Maryknoll: Orbis Books.

Townes, Emilie M. 1995. In A Blaze of Glory: Womanist Spirituality As Social Witness. Nashville: Abingdon.

Walker, Alice. 1983. In Search of Our Mothers’ Gardens: Womanist Prose. New York: Harcourt, Inc.

 

 

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The Prophetic Voice of The Black Church

The Black Church, like the communities it represents, is not a monolith. Just as there are multiple wIMG_7062.JPGays of constructing Blackness, there are multiple ways of being the Black Church (Touré 2011).  Historically, one of the primary tasks of the Black Church has been to create space where Black people can be passionately human and express their innermost wants and desires (Walton 2009). It has been the safe harbor where Black people transcend negative cultural identifications associated with race and/or class while having their own inner desires and spiritual longings affirmed.  As a response to racism and theological hegemony in white churches, the Black church was formed to provide a safe place for the formulation of resistance discourse. This is the discourse that utilizes terms, phrases, figures of speech, concepts, poetry, and songs that are common to a particular group of subjugated persons, all of which are popularly understood by the members of that group to call them in some way to resist the oppression to which they are subjugated (Hendricks 2011).  In this Black History Month, we find ourselves in as much in need of the voice of the Black church as the world has been since its inception.

Image result for bishop carolyn showellSince the Black Church traditionally held a place of institutional primacy in the Black community, Black churches have historically been the custodians of Black community values (Paris 1985).  Since Black pastors of these churches have traditionally been the voice of the Black Church, then the pastors have served as the gatekeepers of the morals and ethics of the Black community.  Unfortunately for the whole church many of the Pastors and leaders of the Black church have been trained in systems and seminaries that feature an American evangelical fundamentalism which derives from a Puritan national history. In many cases, the history of Puritanism and the extreme privileging of Evangelicalism in the Black Church have drowned out the prophetic critique that enables the Black Church to be useful in dismantling imperialist, white-supremacist, capitalist, heteropatriarchal norms in society. Puritanism in America leaves the Black Church a fourfold inheritance of terror. The legacy is a theological threat to safety in the way it positions the Black person to dread God and God’s blazing hell. Puritanism also poses a sociological/racial threat to safety for a Black person in a racist society informed by a theology of white superiority. It further presents a sexual threat to safety that stems from a sense of personal corruption and spirit/body duality. Finally, Puritanism is a gendered threat to safety for the damage done to both Black women and men by its extreme patriarchy (Kornegay 2013). The relationship between the theological infrastructure of a faith community and its social manifestations is circular, each influencing the other (Warnock 2014).

The opportunity for the Black Church is to further decolonize the ways in which the Black Church talks about God, the individual, and the community. The Black Church must, in order to maintain its prophetic tradition, begin to engage an intersectional theology.  Intersectional theology speaks back to the interlocking systems of our nation’s politic by lifting the voices of those most marginalized by the insidious nature of imperialist, white-supremacist, capitalist, and heteropatriarchal norms. Related imageThis Intersectional theology is a heuristic constructive theology that engages a hermeneutic of hunger that reads the Bible as an answer to what all forms of oppression bring to bear on human dignity.  It has not been suspicion that turns people away from the church; it is hunger that drives them to seek help wherever their rights to have a life are being respected (Soelle 2001). By building an Intersectional theology, the Black Church responds theologically to the call for respect and human dignity.

Image result for bell hooks and cornel westIntersectional theology is not the work of liberal erasure; it is the intentional honoring of the ways in which social systems collude to marginalize, disenfranchise, and disinherit people considered nonnormative by the oppressive social systems of those in power. Racial erasure is the sentimental idea that racism would cease to exist if everyone would just forget about race and see each other as human beings who are the same (hooks 1992). This concept of erasure is not limited to race, it has become a sentimentality that moves to make all “otherness” invisible, without considering the systems that problematize difference.  This Black History Month we seek to make visible the struggle of Black people in the face of power structures which fail to see mockery of Black skin through Black face problematic. The Black Church is the moral voice of the universal mystical body of Christ in that it makes visible the ways in which the dominate culture continues to betray the Gospel message. We seek to provide a vision of God who shows up among those who are disinherited as the God of the Oppressed.

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Peace Is Possible,

Rt. Rev. Edward Donalson III, DMin | Director of Liturgy and Worship | Assistant Clinical Professor 

SCHOOL OF THEOLOGY AND MINISTRY | SEATTLE UNIVERSITY

 

Works Cited

Hendricks, Obery. 2011. The Universe Bends Toward Justice . Maryknoll: Orbis Books.

hooks, bell. 1992. Black Looks: race and representation. Boston: South End Press.

Kornegay, El. 2013. A Queering of Black Theology: James Baldwin’s Blues Project and Gospel Prose. New York: Palgrave Macmillan.

Paris, Peter J. 1985. The Social Teachings of the Black Churches. Philadelphia: Fortress Press.

Soelle, Dorothee. 2001. The Silent Cry: Mysticism and Resistance. Minneapolis: Fortress Press.

Touré. 2011. Who’s Afraid of Post Blackness: What it Means to be Black Now. New York: Free press.

Walton, Jonathon L. 2009. Watch This: The Ethics and Aesthetics of Black Televangelism. New York: New York University Press.

Warnock, Raphael G. 2014. The Divided Mind of the Black Church:Theology, Piety, and Public Witness. New York: New York University Press.

 

 

 

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Beyond Creeds: Toward an Ethic of Love!

Image result for churchThe task of the church in the contemporary moment is reforming the wholeness of humanity. As we look around and see the brokenness of the world it is clear to me that the current theological imperative is to rescue the church from a state of social irrelevance.  Creedal orthodoxy is inadequate to address the full range of the needs and issues of the current moment.  Creeds, historically, have not been about clarifying the truth of God; they have mostly been about ruling out some contending point of view. In light of this, being called orthodox has not meant that one’s viewpoint was right, only that one’s viewpoint won out in an ancient debate (Spong 1998). If we are to be useful in a world so contrary to message and work of the gospel, it is incumbent upon us to revisit where our theology both portrays and betrays the gospel narrative.

The explosion of knowledge in the last five hundred years has rendered much of the early creedal presuppositions problematic. They rise out of a world that no longer exists (Spong, Unbelievable 2018).  The church has often made excessive claims to the exaggerated authority of these creeds in order to control free thinking among the faithful. This has led to a lack of theological innovation in many spaces, but a far more egregious transgression has been the inability of the church to embody its ethic of neighbor love.  Creeds are attempts to delimit belief in certain terms and to exclude from a given fellowship those who do not profess such creeds or cannot profess every term of a given creed (Cook 1997). Anything designed for exclusion radically restricts the flow of love.  The more we persist in fixed positions of confessional and creedal orthodoxy, the farther we are from others who do not belong to ouImage result for council of nicear community of religious language (Soelle 2001). This completely ignores the true history of the church which was never monolithic; from the disciples forward there have always been multiple ways of following the teachings of Jesus.  The project of the Jerusalem church was not the same as the Philippian church etc.  Constantinian Christianity has warped our thinking to believe that sameness makes for absolute truth.

The Crusades were tragic and mistaken fiascos fueled by the over-emphasizing of creedal theology that excluded all dissonant voices. The Episcopal church sided on the side of the slave holding south, while the Baptist and Methodist each split over the issue of slavery.  Countless times the church has been on the wrong side of social justice issues and yet we cling to the notion that agreement makes for accuracy. Perhaps we must reckon with the truth of our creeImage result for crusadesdal Christianity that it has failed us.  The struggle, Baldwin told us, involves the historical role of Christianity in the realm of power – that is, politics- and in the realm of morals. In these realms Christianity has historically operated with an unmitigated arrogance and cruelty (Baldwin 1993).  Not all sibling rivalry starts in the hearts of the siblings, some is fueled by a parent who feeds it. Might it be the church as our common mother has fed her children the food of rivalry by her instance upon separating and divisive creeds?

What would happen if we began to do the hard work of redefining the experience of following the teachings of Jesus for our time? What if we took up a critique of the language of the creeds and held them accountable for the imperialistic, sexist, hegemony that has been the thorn in our humanity? What if we invite innovation in our God-talk and began to embrace new metaphors for God apart from the patriarchy and chauvinism which serve to sever the fount of compassion for sister siblings? What if with humility and awe we began to reach for new language to engage the mystery of the Divine? A text cannot be understood apart from the world it creates in the imagination of the hearer. Its effects – social, emotional, psychological and otherwise are vital to any extraction of meaning, since that meaning has no productive existence outside its realization in the mind of the hearer (Townes 1997). The task of the church today therefore suggests that Christian theology, in our time at least, cannot be about Image result for Unityhermeneutics alone, that is the interpretation of the tradition, a translation of ancient creeds and concepts to make them relevant for a contemporary culture. Rather, theology must be self-consciously constructive, willing to think completely differently from the past (McFague 1987). The time has come for the church to enter a brave new world!

Feel Free to Comment Below!

Peace Is Possible,

Rt. Rev. Edward Donalson III, DMin | Director of Liturgy and Worship | Assistant Clinical Professor 

SCHOOL OF THEOLOGY AND MINISTRY | SEATTLE UNIVERSITY

 

Works Cited

Baldwin, James. 1993. The Fire Next Time. New York: Vintage International .

Cook, Harry T. 1997. Christianity Beyond Creeds: Making religion believable for today and tomorrow. Clawson: The Center for Rational Christianity.

McFague, Sallie. 1987. Models of God: Theology for an Ecological, Nuclear Age. Philadelphia: Fortress Press.

Soelle, Dorothee. 2001. The Silent Cry: Mysticism and Resistance. Minneapolis: Fortress Press.

Spong, John Shelby. 2018. Unbelievable. New York: HarperCollins.

—. 1998. Why Christianity Must Change or Die. New York: Harper Collins.

Townes, Emilie M., ed. 1997. Embracing the Spirit: Womanist Perspectives on Hope Salvation & Transformation. Maryknoll: Orbis.

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Reclaiming Rev. Dr. Martin Luther King Jr.

Related imageNearly all great movements originate in the pioneering work of some person of genius, amid the opposition of established modes of thought, until an army of lesser intellects scatter the new thought broadcast (Dresser 1895). Thus, is the case with the Rev. Dr. Martin Luther King Jr., who’s brilliance and Theo-political savvy is unmatched in the twentieth century.  The sanitization of Dr. King in popular culture works to reduce his nuanced and sophisticated message to sound bites of integrationist ideologies won through perpetual respectability politics, and ignores his critique of the wealthy elite that create the effects of poverty, the military industrial complex, the imperialist impulse of America, and the emptiness of American Christianity in the dominant culture. If one definition of a prophet is a person who threatens culture’s power structure by holding a mirror to its folly and showing where such folly leads, then Rev. King was truly the premiere prophet the United States of America has ever produced.  Jesus observed that culture kills such a prophet, and having killed the prophet in order to be rid of the threat, that culture then builds a “monument over the prophet’s grave” (Pearce 2002). These are the mythologies through which prophets are converted from cultural critics into cultural icons in service of power. These icons receive much saintly hero worship and little attention is then paid to the potency of their message. Most of Dr. King’s message has been hijacked by dominate culture in an effort to save itself from the truth, and from the seismic change that truth requires.

Image result for martin luther kingJustice for Dr. King was not limited to a dream of children holding hands while singing together in the same school, especially if that dream is not inclusive of radical wealth redistribution. King taught “Justice for Black people will not flow into society merely from court decisions nor from fountains of political oratory. Nor will a few token changes quell all the tempestuous yearnings of millions of disadvantaged Black people. White America must recognize that justice for Black people cannot be achieved without radical changes in the structure of our society. The comfortable, the entrenched, the privileged cannot continue to tremble at the prospect of change in the status quo” (King 1987).  It dishonors Dr. King’s legacy when we speak of him in terms of a race leader without acknowledging his prophetic work. For King, the condition of truth was to allow suffering to speak, for him justice is what love looked like in public. The fulfilment of his dream was for all poor and working people to live lives of decency and dignity. Martin Luther King Jr. called militarism an imperial catastrophe, Racism a moral catastrophe, and poverty an economic catastrophe (Jr. 2015). Our task is to hold true to his vision of justice even when we are tempted to truncate his message in order to make the dominant culture safe in celebrating him.

The Poor People’s Campaign together with his message against the Vietnam War preached from the Riverside Church in New York, give us a picture of the vastness of his erudite Theo-political agility. Prophetic religious tradition is always centered in resistance. Resistance is the physical, overt expression of an inner attitude, so in the tradition of Moses, Martin Luther King Jr. taught his generation and succeeding generations how to engage a public theology of resistance (Thurman 1976).  King’s great contrImage result for martin luther kingibution to the whole of Christianity is to remind The Church that we must insist upon both this-worldly liberation and otherworldly salvation as the proper loci of the message of Jesus (West 2002). It is impossible to be a follower of Jesus and remain indifferent to the suffering of your fellow man.  If the center of the message of Jesus is the ethic of neighbor love rooted in whole hearted love of God and grounded in self-love, then any injustice is intolerable to any degree. The message of Jesus is subversive and transgressive and ultimately got him killed. Dr. King followed the tradition of Jesus and was murdered for a radically transgressive and subversive Gospel.

Image result for martin luther kingThis week as we celebrate the life and legacy of Rev. Dr. Martin Luther King Jr. Let us redouble our efforts to end the spread of imperialist white supremacist capitalist heteropatriarchy.  Let us lift our voice is solidarity with those most marginalized. Let us speak truth to power and demand justice. Let us speak often of our dissatisfaction with the status quo. Most Importantly, let is live each moment and every decision in opposition and resistance to the hegemonic dysfunction of hate that does so easily beset us.

 

Peace Is Possible,

Rt. Rev. Edward Donalson III, DMin | Director of Liturgy and Worship | Assistant Clinical Professor 

SCHOOL OF THEOLOGY AND MINISTRY | SEATTLE UNIVERSITY

Works Cited

Dresser, Annetta Gertrude. 1895. The Philosophy of P.P. Quimby. Boston: The Builders Press.

Jr., Matin Luther King. 2015. The Radical King. Edited by Cornel West. Boston: Beacon Press.

King, Coretta Scott, ed. 1987. The Words of Martin Luther King Jr. New York: William Marrow.

Pearce, Joseph Chilton. 2002. The Biology of Transcendence: A Blueprint of the Human Spirit. Rochester: Park Street Press.

Thurman, Howard. 1976. Jesus and the Disinherited . Boston: Beacon Press.

West, Cornel. 2002. Prophsey Deliverance: An Afro-American Revolutionary Christianity . Louiseville: John Knox Press.

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Justice – A Week of Prayer for Christian Unity

The theme for the Week of Prayer for Christian Unity in 2019, “Justice, and only justice, you shall pursue …” is inspired by Deuteronomy 16:18-20. In this era of political subterfuge marked by blatant lies and a complete lack of civility, there could not be a more important focus of prayer for the Christian tradition.  Justice and equality address the systemic provision for the distribution of goods, as well as the burdens, of a society. Addressing societal violations also falls into the realm of equality and justice.  Justice Image result for the week of prayer for christian unity 2019overarches legal right and condemns a legality that undermines fellowship or that fails to listen to the intrinsic claim to dignity and well-being that all humans possess (Farley 1990). Justice is always theo-political. The task of theology is to critique and revise the language of the church. This includes not only the language of uttered speech, but also the language of radical involvement in the world (Cone 1997). Theology is always political, and the realm of God in Christian theology demands conditions for human flourishing based in equal access to the resources of an opulent Universe. Politics is the ancient and honorable endeavor to create a community in which the weak, as well as the strong can flourish; where love and power can collaborate, and justice and mercy can have their day (Palmer 2011).

In our country, current systemic injustice is based on the American value gap.  In this context, the value gap means that no matter our stated principles or how much progress we think we have made, some people are valued more than others in this country (Glaude 2016).  Imperialist white supremacist heteropatriarchal norms have created an embedded caste system which is based on race politics, gender politImage result for the week of prayer for christian unity 2019ics, and socioeconomic politics. The theological voice of the church has far too often been used by those at the center of power to support this caste system and the time has come to reclaim our God-talk. Issues of institutional power and authority must not eclipse the love of justice in contemporary religious space, or the growing trend of those religious “none’s” and those who call themselves spiritual, but not religious, will make the institutional church completely culturally irrelevant.

There is a deep need for the church to embrace the prophetic tradition of speaking truth to power as directed by a God who demands justice; likewise, the church must embody Jesus’ instruction to take up the cross and follow Him.  That Jesus bodily committed acts of resistance against empire and systems of domination cannot be lost on the church as a part of the analysis of today’s cultural climate. Injustice, such as racism is a moral catastrophe, most graphically seen in the prison-industrial complex and the targeted police surveillance in Black and Brown ghettos that is rendered invisible in public Image result for justicediscourse must become a rally point of clergy in every pulpit in the nation (King 2015). Prophetic praxis must be the norm for purveyors and prognosticators of Gospel.  Prophetic praxis is behavior that engages counter-cultural practices on behalf of the least among us (Marsh 2005).  For the church, this praxis is rooted in the teaching of Jesus and an understanding of Jesus’ preference for the poor. Each parish must adopt an activist lens. Activism can be defined as organized and organic forms of resistance; That is, resistance is defined as the physical, overt expression of an inner attitude (Turman 2014).  The times we live in call for activism in response to the constant assault on human dignity coming from the highest places of political power.

If theologians and pastors alike wish for congregants, and the community at large, to take seriously issues of religious and social justice, they will have to consider that justice extends beyond race and poverty to all forms of oppression and domination. Together, the theological academy and the Church parish must realize their shared responsibility to the community. Both have an ontological mandate to be good news, a kerygmatic mandate to preach good news, and, above all, a mandate of diaconia—to practice good news (Hopkins 2007).  This Week of Prayer for Christian Unity is an opportunity for the church to reclaim relevance in the public square. To find her prophetic voice. My prayer is that each of you seek to find the truth in your tradition and then have the courage to be true to the truth.

Peace Is Possible,

Rt. Rev. Edward Donalson III, DMin | Director of Liturgy and Worship | Assistant Clinical Professor 

SCHOOL OF THEOLOGY AND MINISTRY | SEATTLE UNIVERSITY

Works Cited

Farley, Wendy. 1990. Tragic Vision and Divine Compassion: A Contemporary Theodicy. Louisville: John Knox Publishing.

Glaude, Eddie S. 2016. Democracy In Black: How Race Still Enslaves the American Soul. New York: Crown Publishers.

Hopkins, Dwight N. 2007. Black Faith and Public Talk. Waco: Baylor University Press.

King, Martin Luther. 2015. The Radical King. Edited by Cornel West. Boston: Beacon Press.

Marsh, Charles. 2005. The Beloved Community: How Faith Shapes Social Justice From the Civil Rights Movement to Today. New York: Basic Books.

Palmer, Parker J. 2011. Healing The Heart of Democracy. SanFrancisco: Jossey-Bass.

Turman, Eboni Marshall. 2014. “A Conversation With Dr. Eboni Marshall Turman.” New York: Union Theological Seminary, March 5.

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An Open Letter to Religious Leaders

Dear friends, we cannot be silent. Under the circumstances and conditions of this present plutocracy where imperialist white supremacist capitalist heteropatriarchy works to disinherit the majority, and the minority works to strengthen its socioeconomic domination, our silence makes us complicit in the most insidious evil. It is our task as religious leaders to comfort the discomforted and discomfort the comfortable. Not only must we speak truth to power, it is incumbent upon us to take prophetic action in solidarity with those who find themselves suffering as paImage result for religious leaderswns of political games played by malfeasant oligarchs. True solidarity with the oppressed means fighting at their side to transform the objective reality which has made them these “beings for another” (Freire 2000).  We may have to leave our pulpits ready to engage a life of public witness and faith that calls for a new self-understanding, one that sees theology and the theologian who produces it as an integrated whole. We may no longer pontificate moral virtues we are unwilling to engage and we must hold our elected officials to the standards we so aptly teach to our parishioners.

Image result for female religious leadersOur nation is in desperate need of courageous leadership. Leadership that takes seriously their own social location as a formative home from which to develop a public faith (Bond 2013). Whatever class or socioeconomic reality a leader arises from, we must engage critical self-critique so that our analysis of the world around us is informed by an awareness of our privileges and marginalization in conversation with the highest aims of the sacred text. Theologies develop in response to questions arising out of specific intellectual, political, and religious situations; therefore, our God talk must be in this era must be subversive, transgressive, and rooted in the best of our prophetic traditions. Theologies are always about power. Our new discourse must challenge the hegemony of power – the distribution and economy of this power in Heaven and on earth (Cone 2018).

We must speak freely of and work feverishly toward, a world of radical love in a climate of radical xenophobia fueled by fear mongers who traffic in hate speech. For me, as a Christian religious leader, radical love is at the heart of Christian theology because we believe in God who, through the incarnation, life, death, resurrection, and ascension of Jesus Christ has dissolved the boundaries between death and life,Image result for queer religious leaders time and eternity, and the human and the divine (Cheng 2011).  The naming of the world which is an act of creation and re-creation, is not possible if it is not infused with love (Freire 2000).  It is our task to name the world anew; that is the prophetic call of leadership. We are charged to paint for the world a picture of a preferable future. If we are to be at all relevant in the world that seeks to build walls, then we must return to love as the central hallmark of our various faiths. If the concept of God has any validity or any use, it can only be to make us larger, freer, and more loving (Baldwin 1993). If God and our God talk fails to do this, the world will get rid of us and the God we have made. We must speak directly to leaders who lie about national crisis, which in reality are humanitarian crisis, and call them to repentance. Holding accountable the wicked who dare to turn righteousness into scandal is a revolutionary act of love.

Religious leaders must demand of ourselves to be helpers in new and life-giving ways. Authentic help means that all who are involved help each other mutually, growing together in common effort to understand the reality they seek to transform (hooks 1994).  I urge you dear friends to entreat your community as a cite (read as a place of citation) of transformation. Let the sacred text and the collective experience of the people merge in order to transform you into the leader they need for forward movement.  The hour of the sage on the stage is over. We are no longer filling empty heads with pietistic words, rather we are engaging communities of critical thinkers in resistance discourse with the goal of changing the world.  Something new is being required of us. My prayer for you is that you find your courage to speak in new tongues.

Feel Free to Comment Below!

 

Peace Is Possible,

Rt. Rev. Edward Donalson III, DMin | Director of Liturgy and Worship | Assistant Clinical Professor 

SCHOOL OF THEOLOGY AND MINISTRY | SEATTLE UNIVERSITY

Works Cited

Baldwin, James. 1993. The Fire Next Time. New York: Vintage International .

Bond, Adam L. 2013. The Imposing Preacher: Samual DeWitt Proctor & Black Public Faith . Minneapolis: Frotress Press .

Cheng, Patrick S. 2011. An Introduction to Queer Theology: Radical Love. New York : Seabury Books.

Cone, James H. 2018. Said I Wasn’t Gonna Tell Nobody. Maryknoll: Orbis.

Freire, Paulo. 2000. Pedagogy of the Oppressed. New York: Bloomsbury.

hooks, bell. 1994. Teaching to Transgress: Education as the Practice of Freedom. New York: Routledge.

 

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The REAL Story of Christmas

Image result for black nativity sceneThe story of Christmas is a story of the triumph of humanization. In Christian theology, it is the story of the incarnation; the Word becomes flesh in the baby born in a manger in Bethlehem. It is the reclamation of all those who are dispossessed and the ultimate clap back against the dehumanization of imperialism. Dehumanization which marks not only those whose humanity has been stolen, but also (although in a different way) those who have stolen it, is a distortion of the vocation of becoming more fully human (Oppressed 2000). The Jesus story offers a counter-narrative to hegemonic oppression which robs people of dignity and worth.  A king born in a barn upends the power of the ruling class and shows God’s dignity is found even in abject poverty. For those who do not face racial oppression, the dignity or sacredness of life may become but an abstract principle to be affirmed, but baby Jesus stands in solidarity with marginalized people who bodily experience oppression as a reality of daily experience (Prevot 2017). The baby Jesus points to Divine power which makes resistance to evil possible; resistance not modeled after a power that dominate and destroys (Farley 1990). In the Christmas season, we see that love struggles to transcend and redeem evil and this struggle gives us hope.

Christmas is then more relevant to me today than at any other time in my life. Amid the sociopolitical backdrop of our current regime where greed and power rule over civility and human flourishing, the need to remember the Biblical account of the God of the oppressed finds fresh relevancy.  While the nation spins under leadership which continues to promote a racist supremacy intended to usurp the role of the Divine in the lives of those not in the center of power, it is imperative that we focus on the Divine who breaks into human history in the person of a baby, born to an unwed mother, struggling to pay unjust taxes.  The details of the Christmas story matter when we consider the way in which the Roman government under a tyrant sought to undermine the health of the most vulnerable populations while we experience leadership determined to do everything it can to see to it that vulnerable populations have the least access to health care.  Our conversations about Christmas must be the sites of resistance where we engage resistance discourse in order to empower people in their struggle for humanization.

Image result for black nativity sceneTheology seeks to understand, to interpret, and to impart the word of God and its meaning in various historical, cultural, and social context; it grapples with the conditions and state of culture and society. But, theology meets its critical exigence only when theologians take up comprehensive analysis and reflection on society and its potential meaning for the realization of common human good (Bond 2013). Speaking about Christmas without critical engagement of our current sociopolitical climate is theologically irresponsible. How can one consider the Christmas story without drawing a direct parallel between the Roman Empire and its leadership and the current administration? How can our Christmas pageants and plays not center the narrative of those for who being unhoused is a reality? Are we actively overlooking the police brutality present in the story of Jesus and offering no witness for those bodies presently terrorized by our own state sanctioned police brutality? Have we so sanitized the story of the birth of Jesus that it has become irrelevant and void of its true Gospel power?

Image result for black nativity sceneThis Christmas is an opportunity for those who take seriously the message of Jesus to reform the moment. Capitalism and consumerism have become the featured function of the holiday season. Commercialism has displaced the incarnation as the soul of this religious celebration. Churches are complicit in allowing what should be a celebration of liberation for the poor to become a trap, leading people further into the experience of poverty. What would happen if every church and every individual would decide to use this opportunity bear witness to the radicalism in the message of Jesus? What if this year’s celebrations centered on the critique of dehumanization embedded in the culture of poverty found in the story? Jesus comes in poverty understanding the universal culture of poverty which transcends regional, rural-urban, and even national boundaries and the deep commonality of lower classes all over the world (Taylor 2016). Instead of the thingification of humanity, implicit in the overspending of the highest point in the consumer year, what is possible if we engage in redistribution of wealth. The type of redistribution the Magi imagined when they brought their goods to the baby Jesus might just speak truth to power in ways that would shake the conscious of the wealthiest 1%.  Ask yourself, what is the story of Christmas and how am I telling it?

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Peace Is Possible,

Rt. Rev. Edward Donalson III, DMin | Director of Liturgy and Worship | Assistant Clinical Professor 

SCHOOL OF THEOLOGY AND MINISTRY | SEATTLE UNIVERSITY

 

Works Cited

Bond, Adam L. 2013. The Imposing Preacher: Samual DeWitt Proctor & Black Public Faith . Minneapolis: Frotress Press .

Farley, Wendy. 1990. Tragic Vision and Divine Compassion A Contemporary Theodicy. Louisville : Westminster John Knox Press.

Oppressed, Pedagogy of the. 2000. Paulo Freire. New York : Bloomsbury.

Prevot, Vincent W. Lloyd and Andrew, ed. 2017. Anti-Blackness and Christian Ethics. MaryKnoll: Orbis Books .

Taylor, Keeanga-Yamahtta. 2016. From #BLACKLIVESMATTER to Black Liberation. Chicago: Haymarket Books.

 

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