Sublime

a contrast life aimed at communion.

In all roles theologians are committed to that form of existence arising from Jesus’ life, death, and resurrection. They know that

evaluate past interpreters of the faith. Since oppression of the weak by the powerful is one of those elements, we can put the critical question to Athanasius, Augustine, or Luther: What has the gospel of Jesus, as witnessed in Scripture, to do with the humiliated and the abused? If they failed to ask that question or only made it secondary in thei

by the truth, we are accountable to black people. What does it mean to speak the truth from a black theological perspective, that is, what are the sources and the content of theology? To explore this question we must begin by exploring the theological function of the black experience.

Black liberation theology was created by black theologians and preachers who rejected this white teaching about the meek, long-suffering Jesus. We called it hypocritical and racist. Our christology focused on the revolutionary Black Christ who “preached good news to the poor,” “proclaimed release to the captives,” and “let the oppressed go free” (L

these essays on Bonhoeffer’s social thought are motivated by an anthropological concern: When we consider the rapid scientific advances of genetics and globally recurring human atrocities, does it not become apparent that human dignity requires a transcendent reference point?

It brings us back again to the ruthlessness of the idea of sanctioned truths, exclusive ways of understanding the mystery of existence, as ordained by the officers of religious institutions. Fortunately, priests have never had it all their own way in the history of religion.