Steiner, 30 Days of Mo:
Cone is a brilliant scholar and theologian. Without doubt his articulation of "black theology" has offered an invaluable, unique perspective of empowerment to black Christians.
Nevertheless, all of Christendom has benefited from his work. Along with colleagues Dwight N. Hopkins and others, Cone has put legitimate scholarly flesh on arguments against exclusivist notions that Christianity is best articulated by those in power.
Cone's work, as well as that of other contextual liberation theologians, often disturbs the collective conscious of white Christianity.
In fact, that is much of its aim, or at least is an unashamed byproduct. The accuracy and appropriateness of Cone's theological claims will be debated for many years to come, and along the way there is an inevitable need to agree to disagree on certain points.
But our cue must be taken from Ephesians 4: Therefore, recognizing oppression, sympathizing with and caring for "the least of these" defines my dialogical journey. Jesus' admonition to be salt and light to an unseasoned, dark world undergirds much of Cone's work.
At its core liberation theology is about dismantling top-down institutional structure and erecting a bottom-up paradigm of faith and learning.
Black liberation theology in particular seeks to offer "a profound critique of white theology that does not yet recognize its whiteness. We need honest analyses of both the pros and cons of Cone's theology.
Therefore, it is my Institutional critique essay in Institutional critique essay space to articulate Cone's black theology as related to whiteness, as well as reflect on some strengths and weaknesses of his viewpoints. Black Theology According to James H.
Cone In the book of Amos we read of Yahweh's indictment of Israel for its arrogant presupposition that their relationship with God was exclusive and unconditional, that they could do whatever they wanted to whomever they wanted because they were the chosen people of God.
There are echoes of that reality in the ledgers of American history. America may see itself as "the land of the free and the home of the brave" but it is also a land where ingrained, longstanding oppression has reigned supreme and still does similar to Amos' day.
It is a land where top-down tyranny has been orchestrated mainly by white, powerful and oftentimes Christian men with severely distorted views of God and the Bible. Cone has gone on the offensive and developed a theology that pushes back against those theological foundations.
Theology has historically centered on white males interpreting Scripture from the ivory towers of academia, a position that racial, social, and economic privilege provided and that was maintained through tyranny.
Cone's black theology then seeks to subjugate that disturbing reality, in essence to provide a correction to the wrongs that have been enacted on blacks by so-called Christian and white theologians. Cone's critique certainly has merit, as we see in these comments: When I think about my vocation, I go back to my childhood years in Bearden, Arkansas-a rural community of approximately 1, people.
I do not remember Bearden for nostalgic reasons. In fact, I seldom return there in person, because of persistent racial tensions in my relations to the whites and lingering ambivalence in my feelings toward the blacks.
I am not and do not wish to be Bearden's favorite son. In this line of thinking blacks were inherently, irredeemably less than whites. This significantly influenced Cone's perspective as did his experience as a Ph.
According to Cone, "Christianity was seen as the white man's religion I wanted to say: The Christian Gospel is not the white man's religion. It is a religion of liberation, a religion that says God created all people to be free.
As far as Cone is concerned Jesus was black. The affirmation of the Black Christ can be understood when the significance of his past Jewishness is related dialectically to the significance of his present blackness.
His thesis, as articulated in God of the Oppressed and other work, is that because Jesus identified with the oppressed and black people are, one might say, the poster-children for oppression in America-or as Cone articulates, Jesus' "elected poor in America"- then Jesus must be black.
This is to say that Jesus' allegiance must almost exclusively be with black people by sheer virtue of their low social position.
His theology is about black people affirming their blackness and their allegiance to Christ, as well as Christ's inherent allegiance with them in their oppression and persecution. It is particularly similar to the religious leaders' attitude towards Jesus in first-century Palestine when he freely associated with the poor and outcasts and declared that the Kingdom of God is for those called "sinners" and not for priests and theologians or any of the self-designated righteous people.
For Cone, the cross can only be properly understood through the lynching tree, as it relates to Jesus being a distinctly black messiah.Policy Review Essay - Introduction A policy is defined as a definite course or method of action selected from among alternatives and in light of given conditions to guide and determine present and future decisions (Miriam Webster, para.
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The Process of Research Writing Steven D. Krause, Eastern Michigan University. Version ,Spring What this handout is about.
This handout provides definitions and examples of the two main types of abstracts: descriptive and informative. It also provides guidelines for constructing an abstract and general tips for you to keep in mind when drafting.
These general problems are analysed in the second section in dialogue with the classical bibliography on institutional critique. The third part ("The map and the territory") deals with the historical, geographical and artistic contexts in which the artistic practices represented in Témpano arise.