Many have used the term 'tragic' to refer to African American religious and cultural experience. After a studied meditation on and articulation of the 'tragic vision,' Johnson argues that African American Christian Consciousness is an expression of the tragic and a tragic expression of the Christian Faith.

Using the term "prophetic remembrance" to articulate the expression of a constituent faith in the performative capacity of language, Erica Still shows how black subjectivity is born of and interprets cultural trauma. She brings together African American neo-slave narratives and Black South African postapartheid narratives to reveal the processes by which black subjectivity accounts for its traumatic origins, names the therapeutic work of the present, and inscribes the possibility of the future. The author draws on trauma studies, black theology, and literary criticism as she considers how writers such as Toni Morrison, Charles Johnson, John Edgar Wideman, David Bradley, Sindiwe Magona, K. Sello Duiker, and Zakes Mda explore the possibilities for rehearsing a traumatic past without being overcome by it. Although both African American and South African literary studies have addressed questions of memory, narrative, and trauma, little comparative work has been done. Prophetic Remembrance offers this comparative focus in reading these literatures together to address the question of what it means to remember and to recover from racial oppression.

Religious Resistance to Neoliberalism offers compelling and intersectional religious critiques of neoliberalism. Neoliberalism is the normative rationality of contemporary global capitalism that orders people to live by the generalized principle of competition in all social spheres of life. Keri Day asserts that neoliberalism and its moral orientations consequently breed radical distrust, lovelessness, disconnection, and alienation within society. She argues that engaging black feminist and womanist religious perspectives with Jewish and Christian discourses offers more robust critiques of a neoliberal economy. Employing womanist and black feminist religious perspectives, this book provides six theoretical, theologically constructive arguments to challenge the moral fragmentation associated with global markets. It strives to envision a pragmatic politics of hope.

Blues is absolutely vital to black theological reflection and to the black church's existence. In Black Bodies and the Black Church , author Kelly Douglas Brown develops a blues crossroad theology, which allows the black church to remain true to itself and relevant in black lives.

This work is concerned with the way Black Christian formation, because of the acceptance of universal, absolute, and exclusive Christian doctrines, seems to justify and even encourage anti-African sentiment.

Kornegay's brilliant and insightful use of James Baldwin's literary genius offers a way forward that promises to overcome the divide between religion and sexuality that is of crucial importance not only for black church and theology but for socio-political-religious and theological discourse generally.

In The Black God Trope and Rhetorical Resistance: A Tradition of Race and Religion, Armondo R. Collins theorizes Black Nationalist rhetorical strategies as an avenue to better understanding African American communication practices. The author demonstrates how Black rhetors use writing about God to create a language that reflects African Americans’ shifting subjectivity within the American experience. This book highlights how the Black God trope and Black Nationalist religious rhetoric function as an embodied rhetoric. Collins also addresses how the Black God trope functions as a gendered critique of white western patriarchy, to demonstrate how an ideological position like womanism is voiced by authors using the Black God trope as a means of public address. Scholars of rhetoric, African American literature, and religious studies will find this book of particular interest.