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Let Justice Roll Down Like Waters: The Model of Hebrew Prophecy in the Ministry of Martin Luther King, Jr.
Full text link“Let justice roll down like waters, and righteousness like a mighty stream!” Martin Luther King Jr. leavened much of his oratory with this famous quotation from the prophet Amos (5:24). Easily King’s favorite biblical verse from either testament, it recurs throughout his sermons, speeches, interviews, magazine articles, and books. He used it in his address at the Holt Street Baptist Church on December 5, 1955, the crucial first day of the Montgomery Bus Boycott. He used it in his last public address on April 3, 1968, the night before he was assassinated in Memphis. King drew upon this quotation for its powerful life-affirming imagery, for its authoritative voice, for its grounding deep in our Judeo-Christian ethical tradition. The frequency with which King quoted this verse is arguably the major reason it is so familiar to us today
The Religious Quest, or The Quest for Home, As Portrayed By Contemporary African American Women Writers
Full text linkBlack theologians in the past twenty or twenty-five years have demonstrated that African Americans have not traditionally been a part of the Western theological enterprise and, therefore, have not participated, until recently, in the construction of modern theology, or generally been involved in mainstream theological discourse. Nevertheless, within the past two to three decades much work has been done in the academic world to discover, capture, and build on the theological bases that have undergirded African American religious development over the past three hundred years. The Black theology movement, begun in 1969 with the publication of James Hal Cone’s pathfinding Black Theology and Black Power, has grown to dynamic proportions over the years and has generated national and even international attention. In making its case, this way of doing theology has interacted with major Western theological personalities, theologians of the so-called Third World, and both feminist and womanist theological proponents in the United States
Christian Associations and Unions of Nigerian Churches
Full text linkChristianity first came into Nigeria in the 15th century, brought in by the Roman Catholic Portuguese. It did not take root, but the foreigners brought some of their arts and crafts which they left behind. However, when Christian religion was reintroduced into Nigeria in a humble way in the mid-nineteenth century it took root. Even then it was watered with the blood of unsung martyrs here and there and today it is a wide-spread faith
African Christian Culture on the Atlantic Coast of Nicaragua: Does It Really Exist?
Full text linkThe concept of “African Christianity” in reference to the form of liturgy and the practice of the Christian faith among the ethnic groups of the Black race in Central America is a totally new idea — as is the African influence from which it derives. At the present time there exists a Black characteristic which is implicitly African. This is not so in liturgy, theology and in the Christian religion. They are still determined by the traditional scheme of Moravian, Anglican and Catholic churches and even more recently by the Pentecostal churches and the sects that they create. The fact that just about five days ago I received a letter requesting me to do research on this topic in Central America makes it impossible for me to give those findings. The long hours of study and research that this subject will require is no secret to you. Nevertheless, having promised to send the work by December to the directors of this conference, I would like to share briefly some details about the situation of Christians of the Black and Miskitan races on the Atlantic coast of Nicaragua, a crucial place with respect to the historical turning point of the Central American experience today
Black Theology in the United States
Full text linkI’ve been asked to say a few informal words about the origin and development of Black Theology; a subject about which I and others, like Gayraud Wilmore and Jacquelyn Grant have written and talked about for more than 20 years. Contemporary Black Theology has two main sources. The first one is the Civil Rights Movement as defined by the life and ministry of Martin Luther King, Jr., and the second source is the Black Power/Black Consciousness Movement defined by the life and ministry of Malcolm X.Black Theology arose as Black theologians and preachers attempted to reconcile Black consciousness and Blackness with the Christian faith. It arose out of the attempt to reconcile what Malcolm X was saying with what Martin King was saying
Martin Luther King Jr. and the 21st Century
Full text linkWe give thanks to the Creator God, to Ndugu T’Ofori-Atta (George Thomas), a brother for more than 20 years, who asked me to pinch-hit or substitute for Lerone Bennett, and to Roseanna Brannon, administrative coordinator for PACCC I. I want to first start with my relationship with Martin Luther King, Jr. It was thirty years ago today that I met Martin. Indeed, 30 years ago, three Blacks and two whites, from different backgrounds, made a commitment to stand up for justice together. We all piled into a station wagon—starting off in Little Rock, Arkansas and driving throughout the south. That was 1958 and you can imagine what happened. Also, in 1958, we went to his house while he was recovering from a stab wound that occurred in New York City. This was the beginning of my relationship with Martin
Journal of the Interdenominational Theological Center, Back Matter, 1988
No full textJournal of the Interdenominational Theological Center, Back Matter, 198
How do We Educate and For What? Fundamental Methods and Objectives in Theological Education in Cuba
Full text linkIn the first place I want to clarify the purpose of this paper. It is my desire to point out those realities that give shape to the theological work in our country, as well as the fundamental necessities of the Christian presence in our society in order to be signs of the Kingdom. We start from a fundamental fact: to teach theology means, for us, to work on a necessary ideological front at the level inside our churches so that they can carry out their evangelistic work in the present society
Is Theological Education Captive of/ Critic of/Enhancer of the Respective Cultures in Which it is Rooted?
Full text linkErnst Troeltsch argued that churches characteristically become accommodated to culture, perceive a vested interest in preserving and extending the culture, and thereby forfeit their capacity for prophetic witness in the culture on behalf of the poor. The assumption with which I begin is that Western Christianity in general manifests this thesis, if we modify “culture” to refer to dominant or ruling class culture. The Western church, a part of the culture, has characteristically become accommodated to the dominant culture of the ruling class rather than to “people’s culture.” Western churches are characteristically part of andsupport the status quo, identifying with, collaborating with, and casting their lot with the dominant social forces and structures in society. This is a matter of identity (who we are), social location, and loyalty
