In “God of the Oppressed,” James Cone recounts how Christian responses to the 1967 Detroit riot revealed not only an insensitivity to black suffering but a larger theological bankruptcy on the part of white theologians. As he saw it, they were not genuinely concerned about all cases of violence. Worried about the threat of black revolutionaries, they did not see the structure of violence embedded in U.S. law and carried out by the police. Cone asks: “Why didn’t we hear from the so-called nonviolent Christians when black people were violently enslaved, violently lynched, and violently ghettoized in the name of freedom and democracy?”
No one knows how many child preachers there are in Brazil, but estimates run to the thousands. Most of them are Pentecostal. Alani is an 11-year-old who, according to her father, performed her first healing miracle when she was only 51 days old. Convinced that Alani had healing powers, her father placed her infant hand on a woman’s distended stomach—and it immediately deflated. Even within Pentecostal circles, some observers believe that child preachers like Alani are exploited by their parents and other adults (New York Times, June 11).