In modern imperialism, race, colonization and Christianity have historically been so intrinsically embedded with one another that the connections between them have seemed natural, and Christian theologians have participated in the geographical and geopolitical construction of this imperialism. Willie James Jennings's book is a genealogy of their participation.
Seven years in the writing, this is a significant and comprehensive history of African Americans and their quest for recognition in the Episcopal Church. It completes a trilogy that began with George Freeman Bragg's History of the Afro-American Group (1922) and continued with Harold Lewis's Yet with a Steady Beat (1996).
Have you ever wondered why there are so many terms for white people? Caucasian is often the designation on the census form. Anglo-Saxon has been attached to white and Protestant to give us the acronym WASP. Nazis and skinheads refer to whites as Aryans.
Was former president Jimmy Carter identifying the elephant in the room or seeing a phantom when he charged that much of the opposition to President Obama’s health-care reform is motivated by racism? Whatever the wisdom of Carter’s comments, Obama himself has refused to be drawn into the debate.
Rarely do you get to use sweeping words like epic and masterpiece and staggering, or to say that a book will be in print in America as long as there is an America, but here I fling these claims around with confidence.
Since the November presidential election, friends, colleagues and casual acquaintances throughout the United States and across the world have written me and claimed Barack Obama as the son of their state, race, country or region. Of course, countless black Americans have celebrated the fact that “in our life time, one of us is in the White House.”
What happens when Chris tians develop congregations across racial lines? Korie L. Edwards examines this question, weaving together statistics about congregations across the country with an in-depth look at one multiracial congregation.