Africentrism has captured the imagination of many in the black community who are intent on discovering their cultural heritage on the African continent. In this book, a highly esteemed theologian, who is also one of the architects and leading scholars of black theology today, provides a theological assessment of Africentrism and its relationship with Christianity.

In a pluralistic world where the tendency is to dismiss or silence ethnic and racial differences, Africentric Approaches to Christian Ministry: Strengthening Urban Congregations in African American Communities offers invaluable insight into the ordering of urban congregational life, Christian ministry, and urban missiology from a worldview perspective that values the centrality of African people. Theological leaders and framers of African American religious studies, such as the following persons provide provocative insight for theological reflection and praxis: Gayraud Wilmore (The Black Church); J. Deotis Roberts (Africentric Christianity); Katie Geneva Cannon (Diaspora Ethics); and Cain Hope Fielder (New Testament Studies). The opening and closing chapters by co-editors Ronald Edward Peters and Marsha Snulligan Haney provide a critical knowledge base that frames Africentric Approaches to Christian Ministry. In light of the rapidly changing nature of Christianity globally (non-Western and non-European), this is a significant study on African American religious consciousness and urban praxis.

A collection of the writings by one of the most influential African American theologians.

A revealing look at the identity and mission of the Black church What is the true nature and mission of the church? Is its proper Christian purpose to save souls, or to transform the social order? This question is especially fraught when the church is one built by an enslaved people and formed, from its beginning, at the center of an oppressed community’s fight for personhood and freedom. Such is the central tension in the identity and mission of the Black church in the United States. For decades the Black church and Black theology have held each other at arm’s length. Black theology has emphasized the role of Christian faith in addressing racism and other forms of oppression, arguing that Jesus urged his disciples to seek the freedom of all peoples. Meanwhile, the Black church, even when focused on social concerns, has often emphasized personal piety rather than social protest. With the rising influence of white evangelicalism, biblical fundamentalism, and the prosperity gospel, the divide has become even more pronounced. In The Divided Mind of the Black Church, Raphael G. Warnock, Senior Pastor of the historic Ebenezer Baptist Church, the spiritual home of the Rev. Dr. Martin Luther King, Jr., traces the historical significance of the rise and development of Black theology as an important conversation partner for the Black church. Calling for honest dialogue between Black and womanist theologians and Black pastors, this fresh theological treatment demands a new look at the church’s essential mission.

A collection of the writings by one of the most influential African American theologians.

In this first of three volumes, Dorrien identifies the indigenous roots of American liberal theology and demonstrates a wider, longer-running tradition than has been thought. The tradition took shape in the nineteenth century, motivated by a desire to map a modernist "third way" between orthodoxy and rationalistic deism/atheism. It is defined by its openness to modern intellectual inquiry; its commitment to the authority of individual reason and experience; its conception of Christianity as an ethical way of life; and its commitment to make Christianity credible and socially relevant to modern people. Dorrien takes a narrative approach and provides a biographical reading of important religious thinkers of the time, including William E. Channing, Ralph Waldo Emerson, Horace Bushnell, Henry Ward Beecher, Elizabeth Cady Stanton, and Charles Briggs. Dorrien notes that, although liberal theology moved into elite academic institutions, its conceptual foundations were laid in the pulpit rather than the classroom.