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.
The faces in the photographs on the front page of the newspaper
startled me. They were laid out in rows. The first photo in the series was
invariably of a young girl, maybe with a mischievous smile or a rebellious
glare, but with a decided look of innocence. By the end of the series, that
same face was battered, bloated and bruised.
I had an English professor who used to get
deeply annoyed whenever students would cite some literary passage but not
bother to quote it exactly. I recall him telling us, "Look, if you're going to
quote somebody, get it right."
This year the lectionary texts will be heard on the tenth anniversary of 9/11. It will be hard for many preachers and congregants to hear this pivotal scripture from Exodus above the rat-a-tat-tat rhetoric of partisanship and triumphalism that still grips our culture at the end of the first post-9/11 decade.
Cotton was king in the 19th century, and the industry was dependent upon slavery. It wasn’t only southern plantation owners who reaped its benefits. Northerners and Europeans created a worldwide textile industry on the backs of slave labor, and they lent money to plantation owners to buy more slaves. We are still living with the legacy of that slavery, says Edward E. Baptist, author of the recently released The Half Has Never Been Told: Slavery and the Making of American Capitalism. Part of the legacy is that white households have almost $15 worth of wealth for every dollar held by African-American households (CNN, September 7).