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This book is a critique of the black church’s response to the injustice within its community; it specifically examines the author’s own church, it’s focal points upon his arrival and the changes implemented in addressing the mindset of the churches leaders and lay person.
Going beyond the opiate-inspiration debate that has dominated research on the subject, author Fredrick C.
What will it take for the Black church to engage in social justice activism? For this nation to reverse course and overcome the current firestorm of injustice, the Black Church must take its place in leading and facilitating a course correction. The battle is not just about the state of the union; it is about the state of the nation's soul. Christ expects us as individuals to acknowledge our sin and repent. It is no different for a nation. This book is not written to disparage, minimize, or demonize anyone, any belief, or organization. It is designed to demonstrate and model how God dealt with injustice in the Old and New Testaments. We cannot erase the past, but we can impact change for the future. We do not have to subscribe to the way it has always been. America walked away from God. He is calling us home. The church must take its place in leading change with love.
Here is a study in theological social ethics for North American black churches. It aims to present a conception of liberty/freedom and a liberating social ethic, both relentlessly informed by a black churchly understanding of ourselves in relation to God. There are two main questions: How should we conceive of liberty/freedom? and What should contemporary black churches do in order to contribute to the continuing struggle for liberty? Answers derive from consulting black church history, black theology and the philosophy of black power. Also, the descriptions, predictions and public policy prescriptions of liberal and black sociologies are evaluated from a black churchly perspective. Rightly conceived, liberty/freedom includes comprehensive social-economic-political empowerment and righteous relations to God and others. Accordingly, we church folk should empower the people through an ethic of breaking bread. The religious and social stakes are high. Where bread is not broken, Jesus is not recognized, God is not served, and the people are not free.
Joy Unspeakable focuses on the aspects of the Black church that point beyond particular congregational gatherings toward a mystical and communal spirituality not within the exclusive domain of any denomination. This mystical aspect of the black church is deeply implicated in the well-being of African American people but is not the focus of their intentional reflection. Moreover, its traditions are deeply ensconced within the historical memory of the wider society and can be found in Coltrane's riffs, Malcolm's exhortations, the social activism of the Black Lives Matter Movement and the presidency of Barack Hussein Obama. The research in this book-through oral histories, church records, and written accounts--details not only ways in which contemplative experience is built into African American collective worship but also the legacy of African monasticism, a history of spiritual exemplars, and unique meditative worship practices. A groundbreaking work in its original edition, Joy Unspeakable now appears in a new, revised edition to address the effects of this contemplative tradition on activism and politics and to speak to a new generation of readers and scholars.
In African American culture, the church is instrumental in establishing and maintaining social order. Professor Paris shows that a study of black church teachings reveals black social ethics. These ethics aren't "abstract moral principles, but sociopolitical quests for liberation and freedom."
2017 Wilbur Non-Fiction Award Recipient Winner of the 2018 Author's Award in scholarly non-fiction, presented by the New Jersey Studies Academic Alliance Winner, 2020 Kornitzer Book Prize, given by Drew University Examines the oft overlooked role of non-elite black women in the growth of northern suburbs and American Protestantism in the first half of the twentieth century When a domestic servant named Violet Johnson moved to the affluent white suburb of Summit, New Jersey in 1897, she became one of just barely a hundred black residents in the town of six thousand. In this avowedly liberal Protestant community, the very definition of “the suburbs” depended on observance of unmarked and fluctuating race and class barriers. But Johnson did not intend to accept the status quo. Establishing a Baptist church a year later, a seemingly moderate act that would have implications far beyond weekly worship, Johnson challenged assumptions of gender and race, advocating for a politics of civic righteousness that would grant African Americans an equal place in a Christian nation. Johnson’s story is powerful, but she was just one among the many working-class activists integral to the budding days of the civil rights movement. Focusing on the strategies and organizational models church women employed in the fight for social justice, Adams tracks the intersections of politics and religion, race and gender, and place and space in a New York City suburb, a local example that offers new insights on northern racial oppression and civil rights protest. As this book makes clear, religion made a key difference in the lives and activism of ordinary black women who lived, worked, and worshiped on the margin during this tumultuous time.
This book on black churches and urban politics uses case studies from various cities to examine the strategies and tactics of activist clergy and congregations. These case studies illustrate how black activist clergy and congregations negotiate the political terrains of their respective cities. The cases show that the political culture of a city--whether that culture is shaped by machine politics, a legacy of political protest, racial and ethnic factionalism, or a city whose power resides in the mayor's office rather than the city council chamber--can influence the tactics of activist clergy and congregations. These cases also show how strategies and tactics vary across congregations as well as within and across cities. Not only do activist churches emphasize political empowerment or economic development, their tactics to pursue their goals may take different forms. They can form coalitions with other churches and/or political organizations, lobby public officials, use personal appeals to persuade politicians, or mobilize voters for candidates who support the congregation's agenda. By taking stock of the strategies that activist black clergy and congregations adopt and the tactics they use to research their goals, the cases in this book highlight nuances in black clergy and church activism that are captured beyond a single case or a focus on national politics. The three sections of Black Churches and Local Politics examine the many ways that black activist clergy and congregations voice their concerns in urban politics. The tactics explored are the use of personal influence by activist ministers, the formation of coalitions with churches and community organizations, and pressure groups that lobby government institutions and leaders on behalf of minority communities.
This portrayal of the poverty of black women in this country describes the unemployment, underemployment, isolation, and lack of assets they typically experience. The author also takes on and demolishes the common stereotypes that castigate poor black women as "morally problematic and dependent on the money of good tax-paying citizens." She then calls on the black churches to become potential agents of change and leaders in addressing the unequal social and economic structures that hold captive these poor women. The goal is to empower poor black women to develop assets that will prevent long-term poverty and allow them to flourish.