![]() ![]() Against the genius of Cone and Roberts who argued that God in Jesus enacts liberation, or liberation’s possibility, for black peoples, Jones pressed the simple request-show me where? Where is this liberation from God for black flesh? Jones’ conclusion was elegant. ![]() Jones, which pressed a disturbing question to African-American Christian intellectuals and especially two of the most important American theologians of the twentieth century: James Hal Cone and J. Butler recalled a seminal text, Is God a White Racist?, written over forty years ago by William R. ![]() But such a conviction and claim ain’t easy to carry.ĭr. Through a deep conviction of God’s solidarity with those oppressed and criminalized, many of us believe that God wills and enacts liberation for those Frantz Fanon called the wretched of the earth. African-American Christians have sought relief from this wound through the balm of their faith. Denial is an understandable response to a wound that will not heal, but so too is frustration and anger. We share this wound in ways that are not easy to comprehend, but very easy to deny. The deep wound of our racial history has never passed-no one in America lives without it. Anthea Butler’s post after the acquittal of George Zimmerman touched a nerve in what Wendell Berry called the hidden wound-that raw, throbbing one that never grows skin thick enough to keep it from puncturing and bleeding at the slightest touch. ![]()
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