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This book argues that “race” and “whiteness” are central to the construction of the modern world. Constructive Theology needs to take them seriously as primary theological problems. In doing so, Constructive Theology must fundamentally change its approach, and draw from the emerging field of Philosophy of Race. Christopher M. Baker develops a genealogy of race that understands “whiteness” as a kind secular soteriology, and develops a counternarrative theological method informed by resources from Philosophy of Race. He then deploys that method to read science fiction cinema and superhero stories as cultural, racial, and theological documents that can be critically engaged and redeployed as counternarratives to dominant racial narratives.
Even in the Church, justice for some is justice for none.
Witnessing Whiteness identifies the roots of white supremacy within the Christian church's theology and practice, and argues that the white church has a particular, and fundamental, responsibility to address it. Employing the shared resources of white traditionalist witness theology and black liberationist theology, and attending to the criticisms liberation theology directs at traditionalism, it proposes concrete practices to challenge the white church'sand white theology's complicity in white supremacy.
In Race: A Theological Account, J. Kameron Carter meditates on the multiple legacies implicated in the production of a racialized world and that still mark how we function in it and think about ourselves. These are the legacies of colonialism and empire, political theories of the state, anthropological theories of the human, and philosophy itself, from the eighteenth-century Enlightenment to the present. Carter's claim is that Christian theology, and the signal transformation it (along with Christianity) underwent, is at the heart of these legacies. In that transformation, Christian anti-Judaism biologized itself so as to racialize itself. As a result, and with the legitimation of Christian theology, Christianity became the cultural property of the West, the religious ground of white supremacy and global hegemony. In short, Christianity became white. The racial imagination is thus a particular kind of theological problem. Not content only to describe this problem, Carter constructs a way forward for Christian theology. Through engagement with figures as disparate in outlook and as varied across the historical landscape as Immanuel Kant, Frederick Douglass, Jarena Lee, Michel Foucault, Cornel West, Albert Raboteau, Charles Long, James Cone, Irenaeus of Lyons, Gregory of Nyssa, and Maximus the Confessor, Carter reorients the whole of Christian theology, bringing it into the twenty-first century. Neither a simple reiteration of Black Theology nor another expression of the new theological orthodoxies, this groundbreaking book will be a major contribution to contemporary Christian theology, with ramifications in other areas of the humanities.
Disrupting the racist and sexist biases in conversations on reconciliation Chanequa Walker-Barnes offers a compelling argument that the Christian racial reconciliation movement is incapable of responding to modern-day racism. She demonstrates how reconciliation’s roots in the evangelical, male-centered Promise Keepers’ movement has resulted in a patriarchal and largely symbolic effort, focused upon improving relationships between men from various racial-ethnic groups. Walker-Barnes argues that highlighting the voices of women of color is critical to developing any genuine efforts toward reconciliation. Drawing upon intersectionality theory and critical race studies, she demonstrates how living at the intersection of racism and sexism exposes women of color to unique experiences of gendered racism that are not about relationships, but rather are about systems of power and inequity. Refuting the idea that race and racism are “one-size-fits-all,” I Bring the Voices of My People highlights the particular work that White Americans must do to repent of racism and to work toward racial justice and offers a constructive view of reconciliation that prioritizes eliminating racial injustice and healing the damage that it has done to African Americans and other people of color.
This book explores Christology through the lens of whiteness, addressing whiteness as a site of privilege and power within the specific context of Christology. It asks whether or not Jesus’ life and work offers theological, religious and ethical resources that can address the question of contemporary forms of white privilege. The text seeks to encourage ways of thinking about whiteness theologically through the mission of Jesus. In this sense, white Christians are encouraged to reflect on how their whiteness is a site of tension in relation to their theological and religious framework. A distinguished team of contributors explore key topics including the Christology of domination, different images of Jesus and the question of identification with Jesus, and the Black Jesus in the inner city.
What if racial reconciliation doesn’t look like what you expected? The high-profile killings of young black men and women by white police officers, and the protests and violence that ensued, have convinced many white Christians to reexamine their intuitions when it comes to race and justice. In this provocative book, theologian and blogger Drew G. I. Hart places police brutality, mass incarceration, anti-black stereotypes, poverty, and everyday acts of racism within the larger framework of white supremacy. He argues that white Christians have repeatedly gotten it wrong about race because dominant culture and white privilege have so thoroughly shaped their assumptions. He also challenges black Christians about neglecting the most vulnerable in their own communities. Leading readers toward Jesus, Hart offers concrete practices for churches that seek solidarity with the oppressed and are committed to racial justice. What if all Christians listened to the stories of those on the racialized margins? How might the church be changed by the trouble they’ve seen? “This book is a gift from the heart of one of the sharpest young theologians in the United States. Hold it carefully, and allow it to transform you—and our blood-stained streets.”—Shane Claiborne, author of The Irresistible Revolution Free downloadable study guide available here.
White narmativity as a way of being in the world has been parasitically joined to Christianity, and this is the ground of many of our problems today. Written by a world-class roster of scholars, this volume develops language to describe the current realities of race and racism, challenging evangelical Christianity to think more critically and constructively about race, ethnicity, migration, and mission in relation to white supremacy.
In this provocative book Jennifer Harvey argues for a radical shift in how justice-committed white Christians think about race. She calls for moving away from the reconciliation paradigm that currently dominates interracial relations and embracing instead a reparations paradigm. Harvey presents an insightful historical analysis of the painful fissures that emerged among activist Christians toward the end of the Civil Rights movement, and she shows the necessity of bringing "white" racial identity into clear view in order to counter today's oppressive social structures. A deeply constructive, hopeful work, Dear White Christians will help readers envision new racial possibilities, including concrete examples of contemporary reparations initiatives. This book is for any who care about the gospel call to justice but feel stuck trying to get there, given the ongoing prevalence of deep racial divisions in the church and society at large. W atch a 2015 interview with the author:
Through careful, thoughtful examination of the nature and workings of race, racism, and white supremacy, the contributors--an all-white group of theologians, ethicists, teachers, ministers, and activists--have provided a resource that will help white people do their own souls, acknowledging its devasting effects on people of color, and taking their own steps toward it's abolishment.