Product Details

• Amazon Sales Rank: #574661 in Books
• Published on: 2002-06-27
• Original language: English
• Binding: Paperback
• 214 pages

Ingram
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.

Customer Reviews

Orgins of Black Theology
Worked with this book for a group presentation on Black Liberation Theology, and it is the standard for this genre of theology. Cone was tired of theology only being looked at from an Anglo perspective. This theology tied in well with the Black Power movement of the 1960s, an offshoot of the Civil Rights movement that was tired of turning the other cheek to white oppression. This book clearly outlines how to look at the bible from the perspective of someone who has been in bondage for 400 years. While I do not hold to this view of theology, it did help me understand this viewpoint much better than before. B
Joseph Dworak

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".

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, he 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".