Religion and Race – serie

This book explores the roots and relevance of Martin Luther King, Jr.’s approach to black suffering. King’s conviction that “unearned suffering is redemptive” reflects a nearly 250-year-old tradition in the black church going back to the earliest Negro spirituals. From the bellies of slave ships, the foot of the lynching tree, and the back of segregated buses, black Christians have always maintained the hope that God could “make a way out of no way” and somehow bring good from the evils inflicted on them. As a product of the black church tradition, King inherited this widespread belief, developed it using Protestant liberal concepts, and deployed it throughout the Civil Rights Movement of the 50’s and 60’s as a central pillar of the whole non-violent movement. Recently, critics have maintained that King’s doctrine of redemptive suffering creates a martyr mentality which makes victims passive in the face of their suffering; this book argues against that critique. King’s concept offers real answers to important challenges, and it offers practical hope and guidance for how beleaguered black citizens can faithfully engage their suffering today.

This book explores the roots and relevance of Martin Luther King, Jr.’s approach to black suffering. King’s conviction that “unearned suffering is redemptive” reflects a nearly 250-year-old tradition in the black church going back to the earliest Negro spirituals. From the bellies of slave ships, the foot of the lynching tree, and the back of segregated buses, black Christians have always maintained the hope that God could “make a way out of no way” and somehow bring good from the evils inflicted on them. As a product of the black church tradition, King inherited this widespread belief, developed it using Protestant liberal concepts, and deployed it throughout the Civil Rights Movement of the 50’s and 60’s as a central pillar of the whole non-violent movement. Recently, critics have maintained that King’s doctrine of redemptive suffering creates a martyr mentality which makes victims passive in the face of their suffering; this book argues against that critique. King’s concept offers real answers to important challenges, and it offers practical hope and guidance for how beleaguered black citizens can faithfully engage their suffering today.

On January 20th, 2009, the United States entered a new era in terms of race relations in the country. The hopes of many Americans were not to be fulfilled and many believe race relations are worse now. The reason is the legacy of race is integral to the American nation. The Religion of White Supremacy in the United States traces this legacy to show how race is defined by more than beliefs or acts of injustice. What this book reveals is that white supremacy is a religion in the United States. This book is a theo-historical account of race in the United States that argues that white supremacy functions through the Protestant Christian tradition. The Religion of White Supremacy in the United States is an interdisciplinary work of Critical Whiteness Studies, American History, and Theology to build a narrative in which the religion of white supremacy dominates U.S. culture and society. In this way, the racial tensions during the Obama era become sensible and inevitable in a nation that finds ultimacy in white supremacy.

This study argues that Black calls for force in the struggle against white supremacy have echoed concepts and principles in the Western just war tradition.After establishing that just war theory has ignored Black calls for force and that the Trans-Atlantic Slave Trade relied on just war ethics for its justification, this book turns to African American resistance rhetoric in three crucial periods of U.S. history. In the antebellum period, the Civil Rights movement, and the era of mass incarceration, African American thinkers have drawn on ideas and forms of logic that run parallel to just war ethics. This makes Black rhetoric of forceful resistance morally normal, rather than radical or extremist. Figures in the Black just war tradition such as David Walker, Henry Highland Garnet, Harriet Tubman, Huey Newton, Bree Newsome, and others should be included in the discipline of just war ethics, and white American Christians should recognize that their endorsements of force are consistent with widely accepted moral positions.

This study argues that Black calls for force in the struggle against white supremacy have echoed concepts and principles in the Western just war tradition.After establishing that just war theory has ignored Black calls for force and that the Trans-Atlantic Slave Trade relied on just war ethics for its justification, this book turns to African American resistance rhetoric in three crucial periods of U.S. history. In the antebellum period, the Civil Rights movement, and the era of mass incarceration, African American thinkers have drawn on ideas and forms of logic that run parallel to just war ethics. This makes Black rhetoric of forceful resistance morally normal, rather than radical or extremist. Figures in the Black just war tradition such as David Walker, Henry Highland Garnet, Harriet Tubman, Huey Newton, Bree Newsome, and others should be included in the discipline of just war ethics, and white American Christians should recognize that their endorsements of force are consistent with widely accepted moral positions.

This study argues that Black calls for force in the struggle against white supremacy have echoed concepts and principles in the Western just war tradition.After establishing that just war theory has ignored Black calls for force and that the Trans-Atlantic Slave Trade relied on just war ethics for its justification, this book turns to African American resistance rhetoric in three crucial periods of U.S. history. In the antebellum period, the Civil Rights movement, and the era of mass incarceration, African American thinkers have drawn on ideas and forms of logic that run parallel to just war ethics. This makes Black rhetoric of forceful resistance morally normal, rather than radical or extremist. Figures in the Black just war tradition such as David Walker, Henry Highland Garnet, Harriet Tubman, Huey Newton, Bree Newsome, and others should be included in the discipline of just war ethics, and white American Christians should recognize that their endorsements of force are consistent with widely accepted moral positions.

Mason Temple, the headquarters of the Church of God in Christ (COGIC), looms large in the history of the Civil Rights Movement because of its connection to the late Reverend Dr. Martin Luther King Jr. who delivered his last sermon there during the Sanitation Workers Strike on April 3, 1968. This book highlights the unsung contributions local activists from the COGIC made to the historic strike and to the broader civil rights struggle in Memphis. It troubles the rigid otherworldly versus this-worldly binary that has inaccurately framed black religious activism and bolstered the view that saints’ theology influenced their detachment from the civil rights struggle. It explores the Memphis Movement from the angle of activist saints and describes their involvements in civil rights organizations such as the Ministers and Citizens League, the Memphis Branch of the NAACP, and the Community on the Move for Equality. Ultimately, analysis of Memphis saints’ activism reveals local grassroots activists’ vigorous commitment to working to galvanize and mobilize black pastors and churches to work collaboratively to advance the freedom struggle, including through coordinating voter registration drives, aiding desegregation efforts, and assisting sanitation workers in their struggle for economic justice. This work provides a historical blueprint and a source of inspiration for fostering collective activism among denominationally diverse black churches in the 21st century.

Mason Temple, the headquarters of the Church of God in Christ (COGIC), looms large in the history of the Civil Rights Movement because of its connection to the late Reverend Dr. Martin Luther King Jr. who delivered his last sermon there during the Sanitation Workers Strike on April 3, 1968. This book highlights the unsung contributions local activists from the COGIC made to the historic strike and to the broader civil rights struggle in Memphis. It troubles the rigid otherworldly versus this-worldly binary that has inaccurately framed black religious activism and bolstered the view that saints’ theology influenced their detachment from the civil rights struggle. It explores the Memphis Movement from the angle of activist saints and describes their involvements in civil rights organizations such as the Ministers and Citizens League, the Memphis Branch of the NAACP, and the Community on the Move for Equality. Ultimately, analysis of Memphis saints’ activism reveals local grassroots activists’ vigorous commitment to working to galvanize and mobilize black pastors and churches to work collaboratively to advance the freedom struggle, including through coordinating voter registration drives, aiding desegregation efforts, and assisting sanitation workers in their struggle for economic justice. This work provides a historical blueprint and a source of inspiration for fostering collective activism among denominationally diverse black churches in the 21st century.

Religious diversity, cultural pluralism, and interreligious encounter are widely viewed in modern life as socially—and for many people of faith, spiritually—enriching. One of the most significant but frequently overlooked benefits of interreligious encounter is that it empowers us to see ourselves, and particularly our racialized identities, in new and revealing ways. In The Habits of Race and Faith in a Religiously Diverse World, Mara Brecht places whiteness under particular scrutiny—its tangled and entwined relationship with religious identity, as well as strategic associations with dominance and privilege. The analysis of whiteness gives way to fresh perspectives on Christian ideas about salvation, both in connection to religious faith and racial embodiment.

Method as Identity: Manufacturing Distance in the Academic Study of Religion emphasizes the inexorable influence that social identities exert in shaping methodological choices within the academic study of religion, as witnessed in sui generis appeals to particularity and reliance on (or rejection of) identity-based standpoints. Can data speak back, and if so, would scholars have ears to listen? With a refreshing hip hop sensibility, Miller and Driscoll argue that what cultural theorist Jean-François Bayart refers to as a “battle for identity” forces a necessary confrontation with the (impact of) social identities (and, their histories) haunting our fields of study. These complex categorical specters make it nearly impossible to untether the categories of identity that we come to study from the identity of categories shaping our methodological lenses. Treating method as an identity-revealing technique of distance-making between the “proper” scholar and the less-than-scholarly advocate for religion, Miller and Driscoll examine a variety of discursive milieus of vagueness (consider for instance “essentialism,” “origins,” “authenticity”) at work in the contemporary discussion of “critical” methods that lack the necessary specificity for doing the heavy-lifting of analytically handling the asymmetrical dimensions of power part and parcel to social identification. Through interdisciplinary discussions that draw on thinkers including Charles H Long, Bruce Lincoln, Russell T. McCutcheon, Theodor Adorno, Jacques Derrida, C. Wright Mills, Laurel C. Schneider, William D. Hart, Tomoko Masuzawa, Anthony B. Pinn, bell hooks, Roderick Ferguson, John L. Jackson, Jasbir Puar, and Jean-François Bayart, among others, Method as Identity intentionally blurs the lines classifying “proper” scholarly approach and proper “objects” of study. With an intentional effort to challenge the de facto disciplinary segregation marking the field and study of religion today, Method as Identity will be of interest to scholars involved in discussions about theory and method for the study of religion, and especially researchers working at the intersections of identity, difference, and classification—and the politics thereof.

Black men need hope to survive and, ultimately, flourish. As mental health is a critical but often neglected issue, especially among Black men, Care for the Mental and Spiritual Health of Black Men examines that sensitive topic in conjunction with reflections on race, gender, sexuality, and class to offer a hopeful and constructive framework for care and counseling, particularly for Black men. These are not separate from spiritual health and growth, as well, but both are integral to holistic, dynamic wellbeing. In this, the author provides a careful and critical analysis of spiritual hope and healing as ingredient to individual and communal flourishing. As such, this volume will be a vital resource for health practitioners, spiritual caregivers, and providers in community care who serve to bolster the mental wellbeing of Black men.

Black men need hope to survive and, ultimately, flourish. As mental health is a critical but often neglected issue, especially among Black men, Care for the Mental and Spiritual Health of Black Men examines that sensitive topic in conjunction with reflections on race, gender, sexuality, and class to offer a hopeful and constructive framework for care and counseling, particularly for Black men. These are not separate from spiritual health and growth, as well, but both are integral to holistic, dynamic wellbeing. In this, the author provides a careful and critical analysis of spiritual hope and healing as ingredient to individual and communal flourishing. As such, this volume will be a vital resource for health practitioners, spiritual caregivers, and providers in community care who serve to bolster the mental wellbeing of Black men.

A Qualitative Study of Black Atheists: "Don’t Tell Me You’re One of Those" is an interdisciplinary examination of a group that is rarely the study of inquiry, Black Atheists. Using in-depth, qualitative interviews, Daniel Swann builds a foundation for understanding Black Atheist identities, how Black Atheists conceive of themselves, how they perceive, internalize, and manage stigma, how they view in-group belonging, and how they understand their experiences as Atheists to be racialized. The author argues these unique circumstances have produced a distinctive identity at this particular intersection of race and religion.

This volume critically and constructively examines Jeremiah Wright Jr.’s life and legacy, focusing on his patriotic promotion of inclusion within the church and society. The mainstream media disrespectfully reduced Wright to a viral soundbite. The condemnation of Wright and the devaluing of his name and contributions testify to how black liberation theology and black prophetic witness and activism have been misunderstood by Christians in the United States across racial lines. The contributors offer a nuanced discussion of Wright’s sermons, ministry, and legacy. By revisiting Wright’s controversial sermons in the context of racial injustices during the presidencies of Barack Obama and Donald Trump, we contend that Wright exemplified a commitment to prophetic patriotism and courageously spoke the truth about national sins despite the costs. Prophetic patriotism has been and remains necessary to inspire America to strive to fulfill its noble democratic ideals.

In Black Lives Matter and The Image of God: A Theo-Anthropological Study, the author argues that "God" mirrors humankind rather than the other way around. “God” for him is made in the image of man. Humankind is not created by “God.” What one means by “God” is thus subjective and informed by one’s context. Consequently, Black lives matter to “God” only if they matter to the theologian. The depth of the matter depends on his or her experience. Hence, this book is memoiristic in discussing systematic loci like “God,” humankind, Christ, and the Trinity. The author concludes that “God’s” future is inseparable from humane values that eschew white supremacy and other modes of self-deification in favor of ethics that cultivate life for all human beings.

Necropolitics: The Religious Crisis of Mass Incarceration in America explores the pernicious and persistent presence of mass incarceration in American public life. Christophe D. Ringer argues that mass incarceration persists largely because the othering and criminalization of Black people in times of crisis is a significant part of the religious meaning of America. This book traces representations from the Puritan era to the beginning of the War on Drugs in the 1980s to demonstrate their centrality in this issue, revealing how these images have become accepted as fact and used by various aspects of governance to wield the power to punish indiscriminately. Ringer demonstrates how these vilifying images contribute to racism and political economy, creating a politics of death that uses jails and prisons to conceal social inequalities and political exclusion.

Necropolitics: The Religious Crisis of Mass Incarceration in America explores the pernicious and persistent presence of mass incarceration in American public life. Christophe D. Ringer argues that mass incarceration persists largely because the othering and criminalization of Black people in times of crisis is a significant part of the religious meaning of America. This book traces representations from the Puritan era to the beginning of the War on Drugs in the 1980s to demonstrate their centrality in this issue, revealing how these images have become accepted as fact and used by various aspects of governance to wield the power to punish indiscriminately. Ringer demonstrates how these vilifying images contribute to racism and political economy, creating a politics of death that uses jails and prisons to conceal social inequalities and political exclusion.

In The Cross of Christ in African American Christian Religious Experience: Piety, Politics, and Protest, Demetrius K. Williams examines and explores the ideational importance and rhetorical function of cross language and terminology in Black religious experience through an ideological lens. Williams argues that for the first time in Christian history, the European nation of Portugal under the guidance of Prince Henry used the theology of the cross to justify and sustain an exclusive trade of Sub-Saharan African peoples. Claiming that Jesus died on the cross only “to save lost souls” provided a convincing rational for Henry’s exploratory voyages of discovery to West African to exclusively enslave Black bodies. With the confirmation of Catholic Popes and the competition of other European nations, this same rationale would inspire empire building, colonization, and slave-trading, justified on their newly constructed ideological narrative of compassionate evangelism “to save lost souls”. Over time, with massive conversions to the faith of their enslavers, Black people’s Christian religious experiences would articulate a response to the world that held them in thralldom. That response would be articulated most consistently and effectively through their understanding of the cross of Christ. Williams affirms Howard Thurman’s claim that by “some amazing but vastly creative spiritual insight the slave undertook the redemption of a religion that the master had profaned in his midst.”

This study argues that Black calls for force in the struggle against white supremacy have echoed concepts and principles in the Western just war tradition.After establishing that just war theory has ignored Black calls for force and that the Trans-Atlantic Slave Trade relied on just war ethics for its justification, this book turns to African American resistance rhetoric in three crucial periods of U.S. history. In the antebellum period, the Civil Rights movement, and the era of mass incarceration, African American thinkers have drawn on ideas and forms of logic that run parallel to just war ethics. This makes Black rhetoric of forceful resistance morally normal, rather than radical or extremist. Figures in the Black just war tradition such as David Walker, Henry Highland Garnet, Harriet Tubman, Huey Newton, Bree Newsome, and others should be included in the discipline of just war ethics, and white American Christians should recognize that their endorsements of force are consistent with widely accepted moral positions.