Adam Shields
Summary: A broad overview of the history of Black Christianity, with a second volume that is a collection of writing from Black Christianity.
Black Christianity in the United States is unquestionably tied to the (racial) history of the United States. That is a very basic statement but I think it is a good place to start when thinking about Walter Strickland’s new history of Black Christianity, Swing Low. Certainly good histories are contextually aware of the broader history while telling a narrower story. But it is not really possible to tell the story of Black Christianity without grappling with the racial history of the US because Black Christians in the US have always been subjected to that history.
I grappled with how to write that last line, because “subjected to” is a passive framing, and the Black Church has been anything but passive. At the same time, another incorrect framing would be to suggest that anti-Black racism in the US is a “Black problem”. James Baldwin was asked by Dick Cavett a variety of questions about that the “Black problem” in the United States. Baldwin answered Cavett’s questions about hope and frustration, but Baldwin also reframed the question to center racism as not a Black problem but a White problem. The problem of racism is not about the subject of the discrimination but the ones doing the discrimination. Part of what Strickland is doing in Swing Low is to show how Black Christians responded to racism by forming their own institutions and communities and theological beliefs and practices, but also that not everything in the Black church is a response to racism.
I have read several histories of the Black Church, most recently Anthony Pinn’s Black Church History, Henry Louis Gates’ companion book to his documentary This is Our Story, This is Our Song, Isaiah Robinson’s Black Church Empowered and Raphael Warnock’s The Divided Mind of the Black Church. These are four different approaches to telling the story of the black church. Of those four books Swing Low is most similar to Isaiah Robinson’s Black Church Empowered. Strickland is an academics historian and theologian, while Isaiah Robinson is a local church pastor. But they are telling the story as Black churchmen.
Esau McCaulley in Reading While Black talks about (and expands in a number of interviews later) the difficulty of who gets to tell the story of the Black church. Generally, the academy has prioritized Black Liberation theologians in the more liberal academic world. And those few Black professors in the predominately White Evangelical seminaries are similarly narrow. McCaulley suggests that the third group, the Black church pastors and preacher (like Isaiah Robinson) are rarely invited to the academy. Swing Low I think oriented toward that third group. Strickland is a professor at Southeastern Baptist Seminary, one of only a handful of Black professors at SBC seminaries. But the story here is framed to center the middle of the Black church and prioritizes theological orthodoxy in his five pillars of the Black church. Claude Acho details those five pillars in his review, so I won’t detail them here.
The last pillar is deliverance or liberation. And it is exactly in that last pillar that much of the controversy rests. Warnock suggests that Black theology must center liberation and the parts of the Black church which do not prioritize all forms of liberation are rejecting Black theology. Strickland is less polemical and more descriptive in his approach. The final five chapters of the book are split between telling the story of Black Evangelicals and Black Liberation Theology since the 1950-60s. As McCaulley talks about in Reading While Black, there has been a choice on whether to pursue higher education in more liberal schools where liberal and liberation theology is centered, which is often contrary to Black church orthodoxy or going to predominately white conservative seminaries that tend to be more conservative and orthodox, but are often more overtly opposed to the black church. That racism within the white evangelical world, one which has tended to spiritualize and individualize liberation has created significant frustration as well as organizations like the National Black Evangelical Association and The Witness.
The liberation theology side of the story starts with James Cone and J Deotis Roberts among others in the first generation and then continues with the following generations of womanist theologians and the second and third generation of liberation theologians. It is clear that Strickland places himself and most Black Christians in the Black Evangelical camp, but I do think he is pretty fair in his presentation of the liberation theology side. There are weaknesses every approach to theology and I think that Strickland is trying to present those weaknesses while maintaining his evangelical convictions. Strickland was called to be fired just for talking about Cone in his seminary classes when it was mentioned in a NYT article in 2019. The calls for his firing are a good example of the problems of staying in predominately white seminaries as a Black Evangelicals that he details in the three chapters on Black evangelicalism. But Strickland is also pointing out that there are many areas where liberation theology strays from his conception of orthodoxy, not just in the embrace of sexual minorities as Warnock details, but in what Christ did on the cross and the role of suffering among other areas.
Part of what I appreciate about this project is the second volume which I have not picked up yet. That second volume is a collection of writings from the whole history and tradition of Black Christianity in the US. I have previously read significant parts of Plain Theology for Plain People by Charles Octavius Boothe, which Strickland wrote a new introduction to and republished. Reclaiming older works by Black Christians in the US is part of the work of reclaiming the black church’s role in US Christianity. Swing Low is a project not just about telling the history of the black church, but also about recovering the voices of the Black church for a new audience so that they can tell their own story.
(links work on my blog where this was originally posted at https://bookwi.se/swing-low/ )
Originally posted at bookwi.se.
Summary: A broad overview of the history of Black Christianity, with a second volume that is a collection of writing from Black Christianity.
Black Christianity in the United States is unquestionably tied to the (racial) history of the United States. That is a very basic statement but I think it is a good place to start when thinking about Walter Strickland’s new history of Black Christianity, Swing Low. Certainly good histories are contextually aware of the broader history while telling a narrower story. But it is not really possible to tell the story of Black Christianity without grappling with the racial history of the US because Black Christians in the US have always been subjected to that history.
I grappled with how to write that last line, because “subjected to” is a passive framing, and the Black Church has been anything but passive. At the same time, another incorrect framing would be to suggest that anti-Black racism in the US is a “Black problem”. James Baldwin was asked by Dick Cavett a variety of questions about that the “Black problem” in the United States. Baldwin answered Cavett’s questions about hope and frustration, but Baldwin also reframed the question to center racism as not a Black problem but a White problem. The problem of racism is not about the subject of the discrimination but the ones doing the discrimination. Part of what Strickland is doing in Swing Low is to show how Black Christians responded to racism by forming their own institutions and communities and theological beliefs and practices, but also that not everything in the Black church is a response to racism.
I have read several histories of the Black Church, most recently Anthony Pinn’s Black Church History, Henry Louis Gates’ companion book to his documentary This is Our Story, This is Our Song, Isaiah Robinson’s Black Church Empowered and Raphael Warnock’s The Divided Mind of the Black Church. These are four different approaches to telling the story of the black church. Of those four books Swing Low is most similar to Isaiah Robinson’s Black Church Empowered. Strickland is an academics historian and theologian, while Isaiah Robinson is a local church pastor. But they are telling the story as Black churchmen.
Esau McCaulley in Reading While Black talks about (and expands in a number of interviews later) the difficulty of who gets to tell the story of the Black church. Generally, the academy has prioritized Black Liberation theologians in the more liberal academic world. And those few Black professors in the predominately White Evangelical seminaries are similarly narrow. McCaulley suggests that the third group, the Black church pastors and preacher (like Isaiah Robinson) are rarely invited to the academy. Swing Low I think oriented toward that third group. Strickland is a professor at Southeastern Baptist Seminary, one of only a handful of Black professors at SBC seminaries. But the story here is framed to center the middle of the Black church and prioritizes theological orthodoxy in his five pillars of the Black church. Claude Acho details those five pillars in his review, so I won’t detail them here.
The last pillar is deliverance or liberation. And it is exactly in that last pillar that much of the controversy rests. Warnock suggests that Black theology must center liberation and the parts of the Black church which do not prioritize all forms of liberation are rejecting Black theology. Strickland is less polemical and more descriptive in his approach. The final five chapters of the book are split between telling the story of Black Evangelicals and Black Liberation Theology since the 1950-60s. As McCaulley talks about in Reading While Black, there has been a choice on whether to pursue higher education in more liberal schools where liberal and liberation theology is centered, which is often contrary to Black church orthodoxy or going to predominately white conservative seminaries that tend to be more conservative and orthodox, but are often more overtly opposed to the black church. That racism within the white evangelical world, one which has tended to spiritualize and individualize liberation has created significant frustration as well as organizations like the National Black Evangelical Association and The Witness.
The liberation theology side of the story starts with James Cone and J Deotis Roberts among others in the first generation and then continues with the following generations of womanist theologians and the second and third generation of liberation theologians. It is clear that Strickland places himself and most Black Christians in the Black Evangelical camp, but I do think he is pretty fair in his presentation of the liberation theology side. There are weaknesses every approach to theology and I think that Strickland is trying to present those weaknesses while maintaining his evangelical convictions. Strickland was called to be fired just for talking about Cone in his seminary classes when it was mentioned in a NYT article in 2019. The calls for his firing are a good example of the problems of staying in predominately white seminaries as a Black Evangelicals that he details in the three chapters on Black evangelicalism. But Strickland is also pointing out that there are many areas where liberation theology strays from his conception of orthodoxy, not just in the embrace of sexual minorities as Warnock details, but in what Christ did on the cross and the role of suffering among other areas.
Part of what I appreciate about this project is the second volume which I have not picked up yet. That second volume is a collection of writings from the whole history and tradition of Black Christianity in the US. I have previously read significant parts of Plain Theology for Plain People by Charles Octavius Boothe, which Strickland wrote a new introduction to and republished. Reclaiming older works by Black Christians in the US is part of the work of reclaiming the black church’s role in US Christianity. Swing Low is a project not just about telling the history of the black church, but also about recovering the voices of the Black church for a new audience so that they can tell their own story.
(links work on my blog where this was originally posted at https://bookwi.se/swing-low/ )
Originally posted at bookwi.se.