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The Problem of Identity in Selected Early Essays of James Baldwin
Get PDFJames Baldwin’s major non-fictional works, including the ten essays comprising Notes of a Native Son (1955), show an increasing and painful awareness of the problems inherent in the quest for personal and artistic identity. The crises in Baldwin’s life, most often communicated in his works as artistic, religious, and sexual, have given rise to a single-minded dedication to the search for discovery of the self, even to the present day with his recent return to America. Perceiving that one’s identity must be created in one’s experience, Baldwin continually demonstrates his knowledge of the triple burden of Black, artist, and bisexual in an American cultural environment inimical to each, and thereby informs his writing with an irony that intensifies his search. Each of his major works at bottom attests to the quest for identity which most Baldwin critics either have ignored, in the attempt to place him in the stream of Black protest literature, on the one hand, or minimized, on the other hand, because of their antagonism toward the duality which they find associated with the identity search
Journal of the Interdenominational Theological Center, Front Matter, 1979
No full textTHE JOURNAL OF THE INTER DENOMINATIONAL THEOLOGICAL CENTER is published semi-annually by the Faculty of The Interdenominational Theological Center, 671 Beckwith Street, SW, Atlanta, Georgia 30314
Responses To The Paper: “Spirituals as Symbolic Expression” Synopsis
Get PDFMy article, “Spirituals As Symbolic Expression” appeared in the Fall, 1977 issue of this journal. It analyzed examples of archetypal material present in Negro Spirituals. The analysis assumed the theoretical formulation of Carl G. Jung, particularly his emphasis upon the theorum of the universality of images and their concrete functionality in the lives of people. The basic thesis of the article stressed that archetypal material in spirituals represented the unconscious strivings of black slaves for ultimate meaning—that is, the material served as a mediating force through which black slaves made sense out of an unfamiliar and hostile environment and established a renewed sense of personhood
Christian Apologetic Theology In A West African Context
Get PDFIn his book, African Traditional Religion: A Definition, Professor E. B. Idowu delineates three distinct stages in the history of the study ofAfrican Traditional Religion. These stages are what he calls the “period of ignorance and false certainty,” the “period of doubt and resistedillumination” and the “period of intellectual dilemma.1” Each of these periods is characterized by a definite attitude on the part of the Western scholar towards the African Traditional Religion.2 
Roots: Some Theological Reflections
Get PDFThe purpose of this message is to share with you some theological reflections in Alex Haley’s historical account of his family, entitledROOTS. The editors of Newsweek see this saga as simply the tracing of one individual’s ancestry seven generations to a small west Africanvillage, the account of the life of Kunta Kinte and his children’s children down to Haley’s own birth
Black Theology And Religious Experience
Get PDFA decade has passed since James Cone aroused the theological world with his Black Theology and Black Power; Cone severely criticized white theologians for ignoring the black plight in America, and he began to define and outline a theology to address the conditions and needs of black people. The ensuing development of Black Theology, by Cone and other theologians, resulted in a significant corpus of literature relating theology to black religion and strategies for eradicating the social, economic, and political oppression of blacks. This literature made a major contribution to theology in proclaiming that God’s love and power are functioning among the oppressed for their salvation: salvation from dehumanizing life conditions, salvation to fully respond to God’s purposes for humanity. Far too little attention, however, has been given to religious experience and spiritual development; elements which are essential to a vital and enduring faith.
Heterodoxy and Heteropraxy In The Spiritual Baptist Faith
Get PDFThe Spiritual Baptists are a Fundamentalist Protestant group with congregations in Trinidad and Tobago, Grenada, St. Vincent, Venezuela, Guyana and New York City. Earlier studies, notably those of Simpson (1970) and Henney (1974) referred to them as “Shakers,” an appellation they neither use nor appreciate. Members of the faith refer to one another as “Brother” or “Sister” or more generally as “the Baptists.” In Trinidad, some Spiritual Baptists are associated with Xango worship and both outside observers and Trinidadian alike have confused Baptists with the African cult. This is not entirely accurate as many Baptists have no connections with Xango and actively oppose African elements within their faith. Some feel that the religion, in its purest most orthodox form, is to be found in St. Vincent where there is no organized Xango cult and religious services have much in common with 19th century Methodism. Twenty-two of my Baptist informants migrated from St. Vincent at the turn of the century and none are presently involved in Xango worship
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, 1983
No full textTHE JOURNAL OF THE INTERDENOMINATIONAL THEOLOGICAL CENTER (TX 1-381-313) 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
Rebooted؛ A Fresh Start for a Seasoned Degree
Get PDFThe Doctor of Ministry (DMin) degree was first approved by the Association of Theological Schools in the United States and Canada (ATS) in 1970. Standards for the degree came two years later. Despite some initial reluctance to accept the degree, by the mid-1970s many theological schools had begun to offer the degree. The 1980s and 90’s saw an expansion in the number of schools offering the degree with some schools having well over 100 students in the degree program. While the degree is still a viable component of the curciculum of many theological schools, other seminaries have reshaped, suspended and in some cases dropped the degree. Given the decline in seminary enrollments over the past decade and the financial struggles many seminaries are facing, the uncertainties surrounding the Doctor of Ministry degree are understandable. As we move toward the 50th anniversary of the degree, I believe that the present state of the church and the seminaries that serve the church make this the appropriate time for the ITC and other seminaries to look again at the degree and ascertain its relevance for the 21st Century. My perspective on the degree is perhaps revealed in the title I have chosen for this article: “Rebooted: A Fresh Start for a Seasoned Degree.