Tag Archives: Dietrich Bonhoeffer

Upcoming #AnaBlacktivism chats: #JamesConeWasRight & Bonhoeffer

Yes, that’s right, CHATS. PLURAL. Mark your calendars for two conversations on Theology and Race. Back in June, we had our first #AnaBlacktivist chat on Anti-Blackness, Liberation, and Shalom.

On Thursday night December 18th, 2014 at 8:00pm EST, over on Twitter, @AnaBlacktivism will host a conversation on #JamesConeWasRight (using this hashtag inspired by the labor of our friends Daniel and Terrence). Given the recent discussions nation- and worldwide about #Ferguson, #TamirRice, #EricGarner, racism, and police brutality, we at AnaBlacktivist Seminary wanted to highlight the prophetic words of Dr. James Hal Cone, and how his insights remain relevant to this day. Cone’s intellectual project in advancing an Anti-racist, anti-oppressive Christianity are now needed now than ever before. From his analysis of Blacks’ experiences, to his critique of pacifist theologians from the dominant culture, we hope you will join us in this important conversation about Cone’s theology. We will conclude the discussion with challenges and pushback, and a few critiques of Cone’s project.

[TO BE DETERMINED, A DATE AFTER CHRISTMAS DAY, STAY TUNED]: @AnaBlacktivism will host a discussion on Black Theology and Dietrich Bonhoeffer. For many, Dietrich Bonhoeffer is more than simply a martyr. For others, Dietrich Bonhoeffer’s legacy in his writings could be seen as a possible turning point in theology in the post-Christopher Columbus ERROR Era. While many scholars acknowledge the influence of Bonhoeffer’s encounter with Black church life in Harlem, it is usually downplayed. In this discussion, we will be talking about Bonhoeffer’s views on race, Western civilization, and Protestant theology. We will also discuss whether are certain texts in Bonhoeffer’s work that are problematic, and whether or not there is a way forward in re-reading Bonhoeffer for today.

If anyone wants to get a head start in preparing for either of these conversation, we would recommend watching this video of J. Kameron Carter at Lancaster Seminary: Dietrich Bonhoeffer’s Failed Blackness.

Linked here

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Bonhoeffer's Black Jesus: Harlem Renaissance Theology & an Ethic of Resistance

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Reggie L. Williams, assistant professor of Christian Ethics at McCormick Theological Seminary, has a new book out from Baylor University Press: Bonhoeffer’s Black Jesus: Harlem Renaissance Theology And An Ethic Of Resistance. Recently there’s been a push to mold Dietrich Bonhoeffer to make him more palatable to conservative evangelical sensibilities, mostly overlooking his involvement with Black churches and its leaders in Harlem. I for one am glad that scholarship like Williams’ is becoming available. I hope to get a copy, either a review or purchased copy of the text.

MLK Jr., the Two Kingdoms and the Politics of Love

“In these days of uncertainty, the evils of war and of economic and racial injustice threaten the very survival of the human race. Indeed we live in a day of grave crisis.” (p.Xiii, Strength To Love) These are the words that begin Martin Luther King’s work Strength To Love. Although these words were published in 1963 it is certainly not a stretch to note their relevance to the state of current socio-political issues in the United States. Whether it is President Barack Obama’s recent declaration to send troops back to Iraq, the continued fight for socio-economic equality throughout the states, or the continued injustices that take place in cities like Ferguson throughout the country, we do indeed live in turbulent times. Furthermore at stake here is the survival of the human fabric. How can the Christian community address these dire circumstances? What response can theology offer up to these concerns? Although there is no comprehensive answer to this question Dr. Martin Luther King can offer some insight on the ways theology can address current crisis such as the racial injustices that happen far too often in our world today. Ultimately the solution lies in showing the love of Christ to all of the communities to which we belong. I believe to create a theopolitics of love one must understand the true nature of their citizenship in the world, incorporate the capacity for altruism, and become aware of humanities shortcomings.

As a member of the Christian community it can become difficult to navigate the world of both the sacred and the secular. Christians belong to both of these worlds. King notes: “Every true Christian is a citizen of two worlds, the world of time and the world of eternity. We are, paradoxically, in the world and yet not of the world” (p.12). Thus we are citizens of both the temporal world that we live in on Earth as well as our heavenly citizenship to live eternity with God. This is complicated because we have citizenships in both of these worlds at the same time. We are thus not allowed neglected the concerns of one in favor of the other and vice versa. This can be interpreted that because we have dual citizenship, we are also have dual responsibilities that are not mutually exclusive. That is to say, our responsibility on the temporal world is to bring about the peace that we seek from our eternal union with God. This task can only be fulfilled through the fight for justice for all of God’s creation.

Beyond realizing the nature of Christian dual citizenship it is equally important understand what it means to show neighborly love. Reflecting on the well-known parable of the Good Samaritan (Luke 25:10-37) is helpful here. Before examining this parable it is important to understand the context of this parable. A law expert has asked Jesus’ advice on how to enter heaven. In other words it is a question regarding how to obtain dual citizenship. They eventually reach the conclusion that it is through loving one’s neighbor as one’s self. However, the discussion does not end there. The law expert proceeds to ask Jesus who is one’s neighbor. This leads to Jesus’ reply using the famous parable in which the Good Samaritan acts the most neighborly. Both a priest and a Levite pass over a man who has recently been robbed on the road from Jerusalem to Jericho. It is only the Samaritan who has the courage to help him and to truly act like a neighbor. On the surface it seems as if the other two were merely acting out of their own selfish interest without concern for the life staring them directly in the face.

It is entirely possible that they may have had great reasons for not stopping. However, what makes the Samaritan neighbor is his ability to exercise his capacity for altruism. King states “true altruism is the capacity to sympathize. It is the personal concern that demands the giving of one’s soul (p.27)” This form of altruism involves feeling for the person in need, including their pain, agony, and burdens. It is the personal concern that allows us to recognize the humanity that we all share. All too often we focus on only those issues that concern a particular group that we associate with. It is hard for us to be concerned for issues outside our context. Only through recognizing the humanness of everyone are we able to truly exercise our capacity for altruism. The Samaritan was able to exercise his altruistic capacity because he saw the man on the road first and foremost as human. He did not see his race, ethnicity, gender or other socially constructed categories. He was able to identify the shared humanness that both of them possessed. Our capacity to be altruistic is the motivating force behind our ability to show neighborly love. This in turn allows understanding that connection between our responsibility as citizen of the eternal God as well as our responsibility to the temporal world.

I can think of no better example than the call to fight for racial justice in America today. While the cases of Mike Brown, Eric Garner, and John Crawford III have garnered recent media attention they are far from the only victims of institutional racism in the United States. Part of truly realizing dual citizenship is the very real practice of social justice from American Christians. Living out a social justice ethos can take a variety of forms. Whether it is the individual Christian or the entire church community advocating social justice is important. From supporting protest rallies, to playing an active role in helping to change institutional policies that create a system predicated racial inequality Christian communities must take an active role in realizing the responsibility to the temporal world as part of a theopolitics of love.

“Never must the church tire of reminding ‘humanity’ that they have a moral responsibility to be intelligent” (p 39)

Related article from the archives: How Dietrich Bonhoeffer Redefined the Two Kingdom’s theory