Black churches and preachers must find their prophetic voices in this momentous present. The death of the black church as we have known it occasions an opportunity to breathe new life into what it means to be black and Christian. Glaude concludes his provocative pronouncement with what Jonathan Walton refers to below as “a prophetic challenge.”
What has finally died, Glaude explains, is the idea of the black church as a singular idea what remains are black churches, in the plural. And while it is a brief article, short on the conventions of mourning, in it Glaude details the long, lingering illness of the venerable institution, and cites multiple causes of death. published an obituary for the black church in the Huffington Post-the Digital-Age equivalent of nailing a set of theses to a church door. Ultimately, it argues that the credibility of Christian theological witness depends significantly on the quality of Christian theology’s response to anti-black racism.A few weeks ago, Princeton’s Eddie Glaude Jr. Finally, it suggests some open questions related to hybridity, sexuality, and ecology. It analyzes womanist theological treatments of intersectionality, narrative, and embodiment through Jacquelyn Grant, Katie Cannon, Delores Williams, Emilie Townes, Karen Baker-Fletcher, Kelly Brown Douglas, Diana Hayes, and M. It considers turns toward pragmatism and genealogy in black religious scholarship, focusing on Cornel West, Peter Paris, Dwight Hopkins, Victor Anderson, Anthony Pinn, Bryan Massingale, J. It offers an overview of James Cone’s arguments and their reception.
It provides a detailed introduction to multiple voices, developments, and tensions in these two theological traditions over the last half century. This study develops a Christian theological response to the problems of race and anti-black racism in conversation with black theology and womanist theology.
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