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Martin Luther King, Jr., American Social Educator
No full textDr. Martin Luther King, Jr., was one of the Twentieth Century’s most outstanding Black American leaders. Negatively, he has been portrayed as an anarchist, Communist sympathizer, and man of corrupt personal morals. Positively, he has been presented as an orator, theologian, politician, and the leader of a nonviolent freedom army.
An Ecological Approach to Voodoo
Get PDFThe whole process of creolization, which started with the Spanish colonization of Haiti, affected every aspect of the slave’s life. The emerging nativist religions had also borne the mark of the emerging creole culture. In different regions, in relation to the type of plantationprevalent and the African origin of the slaves, various type of creolized, Afro-cults emerged. Haitian historians and ethnologists, as disciples of Dr. Jean Price-Mars, a theorist of Negritude, have always argued that differences that existed in voodoo in the beginning of the Eighteenth Century disappeared by the time of the Haitian Revoluion. According to these historians and ethnologists, during the regular voodoo meetings in which Maroons and slaves participated, the voodoo cult was unified and standardized, as a cohesive factor for revolutionary Blacks and Mulattoes.1 The underlying assumption in their writings is that ritual uniformity was necessary for racial solidarity and political unity. Data provided by colonial historians, missionaries, and travelers allow us not only to test this hypothesis, but also to reject it. Indeed, these data show rather the diversity of the cult during the whole colonial period.2 This observaion would be a very casual one if understanding the functioning of voodoo did not depend on the recognition of this pluralism and if contemporaneous voodoo cults had failed to appear differently from each other
Pastoral Care and Support Systems
Get PDFThere is an increased interest within the local church for models of caring which complement and facilitate the use of the church’s traditional resources. There is also a growing dissatisfaction among the clergy with psychoanalytic models of pastoral counseling, and there is a corresponding effort to find other more appropriate models. This article is an attempt to present an alternative model of caring for local churches
A Response to Morton Kelsey
Get PDFDistingushed lecturer, fellow respondent, presider and colleagues. It gives me a tremendous sense of accomplishment and achievement to stand before you as a responder to the lecture given by Dr. Morton Kelsey. It came as an complete surprise to me when Dr. John Pattonpresented this opportunity, but I gladly accept it as an honor for me and the institution that I serve. My reactions to Dr. Morton Kelsey’s lecture are three. The first examines what I think his contribution is to the pastoral counseling movement. The second supports his call for the pastoral counselor to develop a theological and spiritual worldview in addition to a behavioral science worldview; and the third affirms the practical need for spiritual guidance as an integral part of pastoral counseling
Harry Hosier: Black Preacher Extraordinary
Get PDFFew individuals in American history have made a contribution to the Black Church—or to the total Church, for that matter—equal to that ofthe itinerant preacher. This is especially true of the late colonial period and the subsequent early years of American independence. Theseformative decades of the late eighteenth-early nineteenth centuries saw the Invisible Church become increasingly vibrant. Formal ecclesiastical structure was likewise taking form as denominations came into being. Evangelism was aggressive and the results clearly evident as membership increased
Michaux as Prophet
Get PDFElder Lightfoot Solomon Michaux (1884-1968) has been variously labeled prophet, cultist, showman, businessman, charlatan, and politician because of his blend of religious, social, and economic interests and activism. Upon hearing his name many people, who did notlive through the Thirties and early Forties, or who have had only fleeting introduction to this black man of the cloth, are quick to identify him as the “man with the long red, white, and blue fingernails,” or “the preacher who calls himself God and gives away food,” or “Michaux,the Father Divine of Washington.” Michaux was closely identified with Bishop Grace and Father Divine by some of their contemporariesas well
Journal of the Interdenominational Theological Center, Back Matter, 1981
No full textInterdenominational Theological Center An Ecumenical Professional Graduate School of Theolog
Journal of the Interdenominational Theological Center, Front Matter, 1982
No full textTHE JOURNAL OF THE INTERDENOMINATIONAL THEOLOGICAL CENTER (ISSN 0092-6558) is published semi-annually by the Faculty of The Interdenominational Theological Center, 671 Beckwith Street, SW, Atlanta, Georgia 30314. Manuscripts and related correspondence should be sent to The Editor at the address above. Matters pertaining to subscriptions and back issues should be directed to Josephine J. Smith at the school address. Copyright, 1984, by the Interdenominational Theological Center. All rights reserved
Journal of the Interdenominational Theological Center, Front Matter, 1982
No full textTHE JOURNAL OF THE INTERDENOMINATIONAL THEOLOGICAL CENTER is published semi-annually by the Faculty of The Interdenominational Theological Center, 671 Beckwith Street, SW, Atlanta, Georgia 30314. Manuscripts and related correspondence should be sent to The Editor at the address above. Matters pertaining to subscriptions and back issues should be directed to Josephine J. Smith at the school address. Copyright, 1978, by the Interdenominational Theological Center. All rights reserved
Black Theological Education: Its Context, Content and Conduct
Get PDFWith the founding of Wilberforce University and Ashmun Institute, now Lincoln University, Black theological education in institutional form sprang upon the American scene with great significance. Prior to this time efforts at the general and theological education of slaves, and “free Negroes” were fragmented and whimsical, dependent upon the goodwill of a particular slaveholder or exponent of abolition. Since 1854 and the founding of these schools, seminaries and departments of religion were part of the total offerings of practically every college in America. Indeed, it was for the catechetical training of Black religious leaders that they were founded