Black Theology, Violence, & the Absurdity of Hope

Prior to the decline of BLM, scholars who attempted to embrace group differentiation and resist capital engaged in genealogical ideology critique. Keeanga Yahmatta Taylor argues that BLM should aim for liberation while Christopher Lebron argues that BLM is based in a tradition of equal dignity that values racial progress. Although liberation is a desirable goal, Taylor’s rich historical account avoids proposing it as a method. Cone's black particularity offers ways to use Taylor’s differentiating aim as motivation, not merely a teleology, and politicize Lebron’s appreciation of dignity. Locating a multi-causal account of liberation in particular practices eschews ideological capture by providing chocolate for the water in which protesting publics swim; that is, particularity for ideology. This paper argues that black particularity illustrates a practice of existential discovery that resists ideological conscription. Cone views radical practices that employ collective rage and grief as more meaningful than the instigation of such processes. 

Despite expanding the theological frameworks of embodiment, sexuality, and incarnation, the reality is that the inner logic of particular Black Church spaces requires or invites communal violence as a conduit to receive the work of God’s action in the world. Stemming from a broader exploration of the impact of exposure to religious violence on African American Millennials and Generation Z in Black Church spaces, this paper attempts to explore the sociopolitical and theological implications of practices of violence within the ecclesiology of the Black Church. Using results from a digital ethnographic analysis and interviews from Black gender and sexual minorities who experienced religious violence and trauma within Black Church contexts, this paper seeks to explore how explorations of Black ecclesiology must engage in trauma-informed and healing-centered theoethics to stop the occurrence of religious and spiritual violence within the Black Church spaces, specifically with Black gender and sexual minorities. 

The notion that Jesus was a nonviolent leader must be critically reexamined in a theological context.  A lack of written evidence of Jesus perpetrating violent acts does not mean he lacked violent intent. In fact, in his trial and his conviction for being the King of the Jews implies violent intent but, however, was unsuccessful with the insurrection. Similarly, Denmark Vesey, an insurgent against slavery in the United States, led a failed attempt insurrection and was tried and sentenced to death for his intent of violence. Using Denmark’s story as the methodology, this paper argues that Jesus attempted to instigate a violent insurrection, but did not succeed, resulting in his death for “treasonous” acts against his oppressor. If, according to Black Theology, God is on the side of the oppressed and Jesus’s liberation from Roman oppression could have involved violence, should a liberation theology support freedom through violence?

In this essay, we examine a contemporary religious movement, The Gathering: A Womanist Church that is centered around a theology of justice in action with an emphasis on a broad-minded belief system. These religious movements are intentionally less focused on doctrinal statements and correct beliefs for assimilation. Instead, this new movement is within the tradition of religion in action: the act of fighting for justice is the doctrine. We contextualize the dialectics of Black nihilism and Black theology through an appeal to the absurd in the face of hope.We argue that Black theology provides avenues to hope through a dialectic with Black nihilism. Black theology is one answer to Black nihilism. In turn, Black nihilism is a response to a failed Black theology of the past. Contemporary Black religious movements are a response and have made an epistemological and ontological turn to real notions of hope, meaning, and love.