Taking Jesus Seriously

Drew G. I. Hart explores discipleship and ethics

In this webinar Greg Boyd will discuss with Drew G.I. Hart how the Neo-Anabaptist movement in North America can engage "Anablactivism" and vice-versa. Drew's research, focused on the intersection of Black theology and Anabaptism, invites us to consider the potential of Anablacktivism for inspiring Christ's followers to faithful action today.
November 5, 2015
In some spaces, stories are told of glass ceilings but with no mention of those stuck in the basement.  Many African American Christians tell stories of driving while black or other times they’ve personally experienced racial profiling. But they are silent when it comes to the devastating impact of police brutality and mass incarceration on poor black communities. Some love to point people’s attention to how their presence has too often caused white people to cross the street or to clutch their purse, but yet turn their faces away from how young black people are stereotyped and criminalized as thugs and jezebels.
August 19, 2015
No white person ever wants to think of themselves as racist. And that is precisely part of the problem, no white person ever thinks of themselves as racist. Each white person is the innocent exception to the rule, even when confronted with the realities that our society is thoroughly racialized.
August 13, 2015
Finally, because I don’t expect or desire the average person in our Christian communities to have to wade through waters of academic vernacular found in critical race theory or theological ethics, the entire book is written out of a pastoral voice (of which I have 10 years of pastoral ministry experience), and saturated with personal stories and experience that help communicate important themes and points. In short, Trouble I’ve Seen = antiracism theory + theological ethics + pastoral voice.
July 30, 2015
Yet, the questions I want to raise are these: what does it mean that the popularity of predominately white church plants in inner cities has grown precisely as gentrification has spiked? What does it mean that many have been inspired to seek the welfare of cities precisely as a growing number of people have been economically displaced from these cities? The theologies that romanticize this shift into the city need to be seriously scrutinized alongside the material realities.
July 8, 2015
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?”
June 9, 2015
In 1960, when Vincent Harding moved to Atlanta, he began trying to weld together the ongoing nonviolent activism being lived out by some in the Black Church with the peace witness of the Mennonite Church. This effort became less than a decade long experiment, because Harding would eventually break formal ties with the Mennonite Church. Though his time and effort keeping a foot simultaneously in both the Black community and Mennonite community was fixed should not suggest to us that he no longer had an important role to play in for Mennonite lived faith or that he did not continue to influence the Mennonite Church deeply. In fact, his ongoing legacy for the Mennonite Church lives on today.
May 27, 2015
In the midst of all the unarmed black people dying at the hands of police and the even larger problem of anti-black ideology that has normed our society, I thought it fitting to share Moe's song. Let me know what you think about his song entitled Brown Skin
May 25, 2015

Pages