As of late liberation talk seems to have entered into the lofty ranks of a “top ten list” of public enemies in American politics and popular culture. This development began roughly two years ago, during the most recent presidential election. It was then that Sen. Barack Obama publicly severed ties with the Rev. Dr. Jeremiah Wright, as the former pastor of Chicago’s Trinity UCC Church was reduced to angry, out-of-context, sound bites on countless cable television news shows.

More recently, however, this phenomenon reemerged in a concerted effort by Fox News’ Glenn Beck to attack Dr. James Cone, the academic father of black liberation theology. Cone is a longtime member of the faculty at Union Theological Seminary in New York City, where he has trained scores of dedicated religious leaders over a period of several decades. Together Wright (a preacher) and Cone (a professor) are two of the most prominent proponents of liberation theology in their respective professions. Yet despite long track records of quality service, both men were all too quickly cast aside as the embodied relics of the radical ethos and racial excess of the 1960s, aka, the decade of “black power.”

Sadly, some readers probably clicked away from this reflection the moment they saw the words “liberation” in its opening sentence. Liberation has, unfortunately, become a code word for “communism,” or “social justice,” and countless other presumably undesirable ideologies. However, to relinquish the language of liberation from our religious lexicons would be to rob our spiritual lives of one of its most valuable resources…

To continue reading, go to: ABC News.com

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Although we are only about halfway into 2010, it has already been a year full of rich public conversations about religion in America. Much of the credit can be given to the emergence of several new blogs and web portals that direct concentrated attention to the topic. Indeed, there is much material to mine as we think about “The Future of Religion,” in general, and of The Black Church, in particular.

With regard to the latter, to restate a common theme this year, it must be acknowledged that such a conversation can move once and for all from the singular to the plural. There has always been a range of black churches, in terms of theology, polity, politics, aesthetics, etc. So it is also impossible to speak of any one future for the array of institutions lumped together under the rubric, “The Black Church.” That said, there are several things that should be considered in efforts to forecast the futures of black churches…

To continue reading, go to: Washington Post’s “On Faith”

Also, check out the series of essays from which the above was selected, at: Patheos

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2003 was a pivotal year in the religious history of rap music, if for no other reason than the release of Kanye West’s debut album, The College Dropout, which featured the song “Jesus Walks.” This single signaled a new development in rap music, a genre that in its earlier years was firmly aligned with the visions of racial opposition and religious nationalism articulated by black Muslims, especially NOI and Five Percenters. As much as the song indicated a spiritual shift in hip hop—making Jesus a centerpiece of the culture—it also inaugurated a new (and related) class sensibility. No longer was the voice of “the hood,” as a stand-in for the black underclass, dominant. The College Dropout effused the anxieties of a particular black bourgeois sensibility, and the album put the lie to the myth that hip hop and middle-class identity are mutually exclusive. In fact, on the track “All Falls Down,” Kanye performed an overdose of the proverbial “conspicuous consumption” as he rapped:

I wanna act ballerific like it’s all terrific I got a couple past due bills,
I won’t get specific
I got a problem with spending before I get it
We all self conscious, I’m just the first to admit it

Continue reading “Kanye West’s Critique of Prosperity Preaching” at Religion Dispatches

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Call and Response on the State of the Black Church
by Samuel Freedman
New York Times (April 17, 2010)

In the first decade of the American nation, a former slave turned itinerant minister by the name of Richard Allen found himself preaching to a growing number of blacks in Philadelphia. He came to both a religious and organizational revelation. “I saw the necessity,” he later wrote, “of erecting a place of worship for the colored people.”

Allen’s inspiration ultimately took the forms of Bethel African Church, founded in 1794, and the African Methodist Episcopal denomination, established in 1799. As much as it can be dated to anything, the emergence of a formal African-American Christianity can be dated to Allen’s twin creations.

Over more than two centuries since then, the Black Church has become a proper noun, a fixture, a seeming monolith in American society. Its presence is as prevalent as film clips of the Rev. Dr. Martin Luther King Jr. delivering the “I Have a Dream” speech and contestants on “American Idol” indulging in the gospel style of melisma.

To continue reading, go to: New York Times

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At the same time that President Obama was preparing to convene a meeting of black religious leaders at the White House, a debate had been brewing over the blogosphere, mostly among scholars of religion, regarding the significance of black churches in this historical moment. To attribute the cause of the former to the latter would be to overestimate the impact of scholarship on society, but the confluence of these conversations certainly appear serendipitous… continue reading at On Faith

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I recently had the opportunity to continue the “post-black church” dialogue with Eddie Glaude on bloggingheads.tv, as part of their new series on religion: “Values Added.” My conversation with Dr. Glaude is embedded below, or you can go directly to bloggingheads.tv

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RZA’s The Tao of Wu: Hip Hop Religion, Spiritual Sampling, and Race in a “Post-racial” Age

You’d think that seven years after the release of Kanye West’s “Jesus Walks” that there would be little need to explain the link between Hip Hop music and religion. Yet in a recent NPR interview, I was asked once again what the often profane posture of Hip Hop has to do with the sacred aspirations of spirituality. So perhaps it is still necessary to pause at the outset and offer a few examples as a reminder to readers of rap music’s long tradition of religious ruminations.

In fact, one can trace a trajectory that goes back as far MC Hammer’s 1987 debut album, Let’s Get it Started, which featured the gospel track, “Son of the King.” Such spiritual lyricism continued through the prophetic musings of Tupac Shakur, the biblical (re)imagination of Ja Rule (i.e. Rule 3:16), the Muslim message of Lupe Fiasco, and the messianic aspirations of Remy Ma, whose 2008 album was simply titled, Shesus Khryst.

to continue reading, go to Religion Dispatches

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A few weeks ago, Princeton’s Eddie Glaude Jr. published an obituary for the black church in the Huffington Post—the Digital-Age equivalent of nailing a set of theses to a church door. And while it is a brief article, short on the conventions of mourning, in it Glaude details the long, lingering illness of the venerable institution, and cites multiple causes of death. What has finally died, Glaude explains, is the idea of the black church as a singular idea; what remains are black churches, in the plural.Glaude concludes his provocative pronouncement with what Jonathan Walton refers to below as “a prophetic challenge.”

The death of the black church as we have known it occasions an opportunity to breathe new life into what it means to be black and Christian. Black churches and preachers must find their prophetic voices in this momentous present. And in doing so, black churches will rise again and insist that we all assert ourselves on the national stage not as sycophants to a glorious past, but as witnesses to the ongoing revelation of God’s love in the here and now as we work on behalf of those who suffer most.

RD asked a selection of historians, religious scholars, and other interpreters of the black church to respond to Glaude’s thesis, and to his challenge. Following is a set of comments and reflection:

to continue reading go to: The Black Church is Dead–Long Live the Black Church

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John Hope Franklin, Black Historian, Dies at 94 By THE ASSOCIATED PRESS

Published: March 25, 2009

RALEIGH, N.C. (AP) — John Hope Franklin, a revered Duke University historian and scholar of life in the South and the African-American experience in the United States, died Wednesday. He was 94.

Duke spokesman David Jarmul said Franklin died of congestive heart failure at the university’s hospital in Durham.

Born and raised in an all-black community in Oklahoma where he was often subjected to humiliating incidents of racism, he was later instrumental in bringing down the legal and historical validations of such a world.

As an author, his book ”From Slavery to Freedom” was a landmark integration of black history into American history. As a scholar, his research helped Thurgood Marshall win Brown v. Board of Education, the 1954 case that outlawed the doctrine of ‘’separate but equal” in the nation’s public schools.

”It was evident how much the lawyers appreciated what the historians could offer,” Franklin later wrote. ”For me, and I suspect the same was true for the others, it was exhilarating.”

Franklin broke numerous color barriers. He was the first black department chair at a predominantly white institution, Brooklyn College; the first black professor to hold an endowed chair at Duke University; and the first black president of the American Historical Association.

to continue reading go to: New York Times.com

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As we near the end of the first Black History Month in age of the first black president, I want to quickly share with everyone the arrival of an important and timely book:  Watch This: The Ethics and Aesthetics of Black Televangelism, by Jonathan L. Walton.

In case you didn’t already know, President Obama’s road to the White House revealed most clearly that African American religion continues to occupy a most pivotal place in the American cultural imagination.  Moreover, his dramatic falling out with Jeremiah Wright (I know, this conversation is already exhausted) confirmed that the common assertion of the United States as a Christian nation is a claim in need of further clarification.  While African Americans have long inserted themselves into the Christian story, the Obama-Wright show served to illustrate that not all forms of American Christianity (really, protestantisms) achieve equally footing in the public culture of the U.S.

Jonathan Walton’s “Watch This” provides a compelling a critical account of the varieties of black Christianity that now dominate airwaves both in the U.S. and around the globe.  I’ve had the privilege of dialoging with the author as the project moved from dissertation to book, and I know him to wield one the sharpest and most insightful interpretations of African American religion, in particular, and religion and culture in America, more broadly.  While I’ve just started to get into the book myself, I am confident that anyone who picks it up will learn something new about religion and race in America.

Kudos, Congratulations, and Thank you, Jonathan!

What follows is the beginning of his discussion of the book on the website ReligionDispatches:

 Ten Questions for Jonathan Walton on Watch This! The Ethics and Aesthetics of Black Televangelism

What inspired you to write Watch This?

My interest in African American religious broadcasting came from what I perceived to be the gaps in the fields of African American religion and Religion, Media and Culture. For the most part, scholars of African American religion in general and black theology in particular theorize about Afro-Protestantism in America according to a particular historiography that privileges liberal Protestantism in general, and civil rights motifs in particular. But the prevailing narrative of the freedom fighting “black church” is in many ways inconsistent with a number of African American Christians whose view of the faith is informed by Trinity Broadcasting, the Word Network, and Streaming Faith.com. Just the same, for sociologists and communication theorists who have examined the world of evangelical religious broadcasting, it is predominantly framed as the domain of the white, Religious Right.

This book, then, is my attempt to illumine, unpack and interrogate the theological and social orientations of prominent black religious broadcasters in order to understand them as a source of attraction and ethically evaluate their dominant messages…

To continue reading go to ReligionDispatches.org.

To purchase book, go to www.nyupress.com

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