Black Power and Black Theology (By James Cone)
(Reviewed by Reggie Williams)
Black Theology and Black Power is written in the tone of an angry black man. That was no coincidence. James Cone was indeed angry when he penned this classic work of black theology. In its pages, Cone argues for the theological legitimacy of the Black Power movement. It appears that his intent was twofold; to demonstrate that the radical movement for black empowerment in the face of white oppression has theological support, and to help demonstrate to the movements participants that Christianity as a religion is not for and from white’s only. Indeed, Christianity in that form, is in fact not Christian at all. If Christianity is to proclaim the message of Christ, and the church of Christ is to be a conduit of Christ’s spirit and work in the world, it must affirm the existence and value of the contemporary oppressed, just as God in Christ did in the first century. Here in America, the oppressed people have historically been black people. Consequently, black people correspond with the oppressed Israelites whom God elected as God’s own, and also with Christ who was rejected. Blacks are Christ’s people because they represent who he is (118). That is not to say that black power is a particularly Christian movement, but it does correspond with the will of God today. Cone argues that racism is an alien force that enslaves black people, at one time literally, and today it does so psychologically. That same alien force has constructed demonic systems of oppression and dehumanization, forces that force fully invade a person’s total being gaining control to such a degree that the victim cannot distinguish themselves from the alien power (41). Into this construct black power intercedes with a voice of empowerment, seeking to enable the oppressed to struggle for freedom. Here, freedom is defined as liberation from alien loyalties, allowing black people to be who they are intended to be, not what white racists tell them. Put differently, the voice of black power in black theology seeks to enable blacks to hear God, not white racists, define their being. This is freedom, and the work of Christ is essentially a liberating directed towards the oppressed (this is a Black Power task as well). In the effort to liberate the oppressed, the oppressor’s humanity is also liberated. Since the forces of oppression are demonic, all of humanity—both oppressed and oppressor— exposed to it are in need of liberation. Third, mature freedom is burdensome, risky and conflict-laden for both free and oppressed, as well as the structures they oppose. Black power inspires black theology to shoulder the “shoulder the burden of liberty in Christ, risking everything to live not as slaves but as free [humanity]” (43). These elements of the work of God in Christ are accomplished through preaching, service, and fellowship (66). Preaching is the task of proclaiming to the world the good news of Christ’s victory over alien hostile forces; service is the task of joining Christ in his salvific effort in the world. God is particularly concerned with the plight of the oppressed; a point he demonstrated in Egypt and in Israel. Blackness thus becomes for Cone a “symbol of God’s presence in history on behalf of [oppressed peoples]” and Christ becomes black. Finally the church is a fellowship where Christ has broken down walls that divide (70). Christian communities that practice race-based discrimination are in fact, outside of the community of faith. Thus, with blackness as the symbol of oppression, anyone can be identified as black, regardless of skin-color. For blackness is less a condition of the epidermis than it is of one’s heart-level disposition towards the oppressed and dispossessed (151). White people can become black in this regard, and link arms with black power, black theologians thus joining God in God’s work of liberating the oppressed.
