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Journal of the Interdenominational Theological Center, Front Matter, 2001
No full textThe Outer Life and the Inward Sanctuar
African-American Congregational Life, 2001
No full textOver the last two decades, interest in congregational studies has increased. Recently, this increased pursuit has become more than an exercise in social science research, data gathering for comparative analysis, and forecasting trends in the religious life in our nation. Among recent studies, note Wind and Lewis, Ammerman, Franklin, Ammerman, Miller, Becker, Billingsley, Frank, Carroll, Wilkes. Those texts, which have dealt exclusively with African-American congregations, have largely been narrative accounts of the story of the congregations. Notably among books in this category are Williams and Freedman. Others have shared stories of particular strategies that pastoral leaders have used with varying levels of achievement
Religio-Ethical Reflections Upon the Experiential Components of a Philosophy of Black Liberation
Get PDFBlacks are reluctant philosophers. But the present essay is not an apology. It is rather an attempt to blaze a new trail. We believe that there is an implicit philosophy within the black experience which needs analysis and interpretation. Among highly advanced Asian people, the Japanese have been reluctantphilosophers. Until they made contact with the West, their philosophy was limited for the most part to ethics and this was based upon Confucianprinciples imported from China through the Korean Kingdoms. More to the point, however, Africans appear likewise to be reluctant philosophers in the formal sense. But recent writers on African religion and culture make a serious case for an implicit philosophy of the African experience
Journal of the Interdenominational Theological Center, Back Matter, 1973
No full textInterdenominational Theological Center An Ecumenical Professional Graduate School of Theolog
“Theology of Religions: The Black Religious Heritage”
Get PDFIn this study I am thinking aloud about some crucial considerations facing those who desire an encounter between the religions. Many individuals have unintentionally arrived in their ecumenical experience where they must out of necessity deal with the issues involved in inter-religious dialogue if they are to maintain intellectual integrity and spiritual honesty. We live in a time of world history resulting from breakthroughs in science and technology as well as the social and cultural revolutions. We must also reckon with the knowledge explosion in preliterate studies (i.e. anthropology, archeology and linguistics) as wellas the reverse missionary zeal manifest by non-western religions. In our own country the appeal of Zen to young White intellectuals is matched by the appeal of Islam to Black intellectuals
Thomas Coke’s War on American Slavery
Get PDFDr. Thomas Coke’s [1747-1814] many-faceted career is, at long last, becoming increasingly known and appreciated. A high spirited little Welshman, educated at Oxford’s Jesus College and ordained in the Church of England, Coke became John Wesley’s assistant. In September of 1784 Wesley set Coke apart as a General Superintendent (the term was later changed to Bishop) and dispatched him to America to ordain Francis Asbury. At the Christmas Conference, convened in Baltimore, December 24, 1784, the Methodist Episcopal Church was born. During the six months immediately following the Christmas Conference Coke engaged in a heroic war against slavery. This little known campaign was held in early 1785. While it may appear to have been of little immediate success, by it seeds were planted which would bear much fruit in later years. Coke was the gadfly which stung many — either to action or withdrawal — from Methodism
God and The World: A Process Perspective
Get PDFIs God involved in the world? In the attempt to protect the absoluteness, immutability, eternality, and majesty of God over against the finitude, temporality, mutability and imperfections of the world, traditionally theologians, metaphysicians, and philosophers have created a static God, and a gulf between God and the world; and as a result, they have not conceived of God as being significantly involved in the world. Whitehead correctly speaks to this problem when he says, “Undoubtedly, the intuitions of Greek, Hebrew, and Christian thought have alike embodied the notions of a static God condescending to the world, and of a world either thoroughly fluent, or accidentally static, but finally fluent. . . "1 We inherited this gulf between God and man, in large measure, from the Aristotelian philosophy of substance and the Newtonian mechanistic cosmology. And because of this we have not been able to keep a reciprocal relationship between permanence and change, being and becoming, and potentiality and actuality in reference to God. We have argued that God represents permanence, being and actuality whereas, the world represents becoming, potentiality and deficient actuality. Thus, along with his changelessness God is independent of the world; and, the world along with its fluency is dependent on God. How then can we speak of God in a way that avoids this gulf between God and the world created by traditional theology? And how can we speak of God in a way that makes his involvement in the world a significant aspect of his being
David Walker’s “Appeal” A Theological Interpretation
Get PDFThere are readily available a number of scholarly discussions concerning David Walker’s famous “Appeal to the Coloured Citizens of the World”, a document originally written in 1829. Such discussions treat Walker’s Appeal from various viewpoints. For examples: Gayraud S. Wilmore, in his recently published Black Religion and Black Radicalism, accomplishes an excellent task of interpreting Walker from an historical vantage point, and placing him in the stream of radicalism in the black religious community. Herbert Aptheker’s “One Continual Cry”, which includes the full text of the third — and last — edition of Walker’sAppeal, interprets the document in terms of American secular history and the politics of the early nineteenth century. While both of these treatments of Walker are extremely valuable, a different approach to Walker can be made, namely, the effort to interpret him theologically. This present article represents my initial effort at such theological interpretation and forms part of the preliminary research for a larger work devoted to the theological history of black Christians in America from the earliest period to the Civil War
Journal of the Interdenominational Theological Center, Front Matter, 1977
No full textThe Journal of The Interdenominational Theological Center is published semi-annually by The Interdenominational Theological Center, 671 Beckwith St., S. W.,Atlanta, Georgia 30314. It is published in the interest of the alumni and the constituent seminaries of The Interdenominational Theological Center (GammonTheological Seminary, Absalom Jones Episcopal Institute, Charles H. Mason Theological Seminary, Morehouse School of Religion, Phillips School of Theology,Johnson C. Smith Theological Seminary and Turner Theological Seminary)
Martin Luther King, Jr., Exemplary Preacher
Get PDFHe lived the life he sang about in his song. Writings concerning the life and work of Martin Luther King, Jr. have focused primarily around an analysis and assessment of his activities as civil rights leader, political philosopher, social educator, and fighter for peace.1 These studies essentially stress the what and how of Dr. King’s life, but not the essential why undergirding that life. This paper will contend that the life Dr. King lived was based upon his understanding of the uniqueness of his calling in life. That uniqueness involved the summons to preach the gospel