Toward A Counternarrative Theology Of Race And Whiteness

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.

In Witnessing Whiteness, Kristopher Norris explores the challenges that lie at the intersection of race, church, and politics in America and argues for a new ethics of responsibility to confront white supremacy. Norris provides in-depth analysis of the ways whiteness, as a process of social/identity formation, is fueling racial division within American Christianity and the inadequacy of efforts at racial reconciliation to fully address the challenges posed by white supremacy poses. Seeking deeper theological reasons for racial injustice, he focuses on two of the most important thinkers in American religion of the past half century, Stanley Hauerwas and James Cone. Examining the current manifestations of racism in American churches, exploring the theological roots of white supremacy, and reflecting on the ways whiteness impacts even well-meaning, progressive white theologians, this book diagnoses the ways in which all of white theology and white Christian practice are implicated in white supremacy. By identifying the roots of white supremacy within the Christian church's theology and practice, it argues that the white church has a particular, and fundamental, responsibility to address it. Witnessing Whiteness uncovers this responsibility ethic at the convergence of two prominent streams in theological ethics: traditionalist witness theology and black liberationist theology. Employing their shared resources and attending to the criticisms liberation theology directs at traditionalism, it proposes concrete practices to challenge the white church's and white theology's complicity in white supremacy.

J. Kameron Carter argues that black theology's intellectual impoverishment in the Church and the academy is the result of its theologically shaky presuppositions, which are based largely on liberal Protestant convictions, and he critiques the work of such noted scholars as Albert Raboteau, Charles Long and James Cone.

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.

Yes, White people can be saved. In God's redemptive plan, that goes without saying. But what about the reality of white normativity? This idea and way of being in the world has been parasitically joined to Christianity, and this is the ground of many of our problems today. It is time to redouble the efforts of the church and its institutions to muster well-informed, gospel-based initiatives to fight racialized injustice and overcome the heresy of whiteness. Written by a world-class roster of scholars, Can “White” People Be Saved? develops language to describe the current realities of race and racism. It challenges evangelical Christianity in particular to think more critically and constructively about race, ethnicity, migration, and mission in relation to white supremacy. Historical and contemporary perspectives from Africa and the African diaspora prompt fresh theological and missiological questions about place and identity. Native American and Latinx experiences of colonialism, migration, and hybridity inspire theologies and practices of shalom. And Asian and Asian American experiences of ethnicity and class generate transnational resources for responding to the challenge of systemic injustice. With their call for practical resistance to the Western whiteness project, the perspectives in this volume can revitalize a vision of racial justice and peace in the body of Christ. Missiological Engagements charts interdisciplinary and innovative trajectories in the history, theology, and practice of Christian mission, featuring contributions by leading thinkers from both the Euro-American West and the majority world whose missiological scholarship bridges church, academy, and society.

White Theology re-examines white race privilege throughout history and its relationship to black theology. James W. Perkinson articulates a white theology of responsibility responding to the claims of James Cone (and other black scholars) that serious engagement with history and culture must be at the heart of any American projection of integrity or "salvation" in the modern period. Perkinson interweaves autobiography and postcolonial analysis, history, and phenomenology to explore white supremacy and the future of religious studies. This is an essential and groundbreaking book for courses in religious studies, African American studies, and theology.

White privilege and racial injustice persist in the Church; and despite a commitment to promote justice for all, racism is a reality of life, and has been since before the founding of our nation. In addition throughout most of our nation’s history, theology, as a discipline, has remained silent about racism and, at its worst, overtly supported racist practices. This book, examines: 1) what racism is and how it functions, especially in the contemporary setting; 2) how the United States has claimed to be God’s chosen nation, yet systematically disadvantages persons of color; 3) how theology’s silence sustains racial injustice in the Church, rather than excises it; and 4) how reformulating theological discourse can contribute to racial justice within ecclesial communities and the larger landscape of society. The Horizons in Theology series offers brief but highly engaging essays on the major concerns and questions in theological studies. Each volume addresses in a clear and concise style the scope and contours of a fundamental question as it relates to theological inquiry and application; sketches the nature and significance of the subject; and opens the broader lines of discussion in suggestive, evocative, and programmatic ways. Written by senior scholars in the field, and ideally suited as supplements in the classroom, Horizons will be an enduring series that brings into plain language the big questions of theology. It will inspire a new generation of students to eagerly embark on a journey of reflective study.

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.