The 'Rev.' James H. Cone
founder of black liberation theology.
Cone explains that at the core of black liberation theology is an effort — in a white-dominated society, in which black has been defined as evil — to make the gospel relevant to the life and struggles of American blacks, and to help black people learn to love themselves. It's an attempt, he says "to teach people how to be both unapologetically black and Christian at the same time."
Quotes From "Black Theology and Black Power" and "A Black Theology of Liberation" by James H. Cone
It is a theology which confronts white society as the racist Antichrist, communicating to the oppressor that nothing will be spared in the fight for freedom.
With the assurance that God is on our side, we can begin to make ready for the inevitable-the decisive encounter between black and white existence.
We will not let whitey cool this one with his pious love ethic but will seek to enhance our hostility, bringing it to its full manifestation. Because whiteness by its very nature is against blackness, the black prophet is a prophet of national doom. He proclaims the end of the 'American Way',
...the true prophet of the gospel of God must become both 'anti-Christian' and 'Unpatriotic'.... all aspiring black intellectuals share the task that LeRoi Jones has described for the black artist in America: 'To aid in the destruction of America as he knows it:
To be black is to be committed to destroying everything this country loves and adores.
...we are today seeing a global rebellion of the oppressed against the oppressor, the exploited against the exploiter." (Non-white against white.)
...there can be no freedom for African-Americans from racism in this country unless it is tied to the liberation Third World nations from U.S. imperialism.
...All acts which participate in the destruction of white racism are Christian, the liberating deeds of God. All acts which impede the struggle of black self determination-black power- are anti-Christian, the work of Satan.
The black experience is the feeling on has when attacking the enemy of black humanity by throwing a Molotov cocktail into a whit-owned building and watching it go up in flames."
In time of war, men want to know who the enemy is. ...The asserting of black freedom in America has always meant war.
(Black Power) means complete emancipation of black people from white oppression by whatever means black people deem necessary. The methods may include selective buying, boycotting, marching, or even rebellion.
Looting, burning, or the destruction of white property are not primary concerns. Such matters can only be decided by the oppressed themselves...
Revolution aims at the substitution of a new system for one adjudged to be corrupt, rather than corrective adjustments within existing system....
Revolution is not merely a "change of heart" but a radical black encounter with the structure of white racism. with the full intention of destroying its menacing power.
... unless white America responds positively to theory and activity of Black Power, then a bloody, protracted civil war is inevitable.
Whiteness, as revealed in the history of America, is the expression of what is wrong with man. It is a symbol of man's depravity.
For white people... if they are going to be in relationship with God,k they must enter by means of their black brothers, who are manifestation of God's presence on earth.
If the doctrine is against or indifferent to the 3essence of blackness as expressed in Black Power, then it is the work of the Antichrist: It is as simple as that.
The idea of the heaven is irrelevant for Black Theology. The Christian cannot waste time contemplating the next world (if there is a next).
It (the black church) is revolutionary because love may mean joining a violent rebellion.
The black revolution is the work of Christ.
Whites, as well as some blacks, will find the encounter of Black Power a terrible experience. ... they will find it hard to believe that God would stoop so low as to reveal himself in and through black people and especially the "undesirable elements."
...Violence may be the black man's expression,k sometimes the only possible expression, of Christian love to the white oppressor.
Theologically, Malcolm X was not far wrong when he called the white man "the devil:" the white structure of this American society, personified in every racist, must be at least part of what the New Testament meant by de3monic forces.
...racism is so embedded in the heart of American society that few, if any whites can free themselves from it
If whites are honest in their analysis of the moral state of this society, they know that all are responsible.
Second, all white men are responsible for white oppression.
While it is true that blacks do hate whites, black hatred is not racism.
Why can they not understand why black people, who have been deliberately and systematically dehumanize3d or murdered by the structure of his society, hate white people?
The black Christ is he who nourishes the rebellious impulse in blacks so that at the appointed time the black community can respond collectively to the white community... lashing out at the enemy of humankind.
To participate in God's salvation is to cooperate with the black Christ as he liberates his people from bondage.
The eent of the kingdom today is the liberation struggle in the black community.... It is thus incumbent upon all to see the event for what it is-God's Kingdom
...loss of sight is characteristic of the appearance of the kingdom. Not everyone recognizes the person from Nazareth as the incarnate One who came to liberate the human race.
The appearance of Jesus as the black Christ also means tha the black revolution is God's Ki8ngdom becoming a reality in America. According to the New Testament, the kingdom is a historical event.
The black Christ is he who threatens the structure of evil as seen in white society, rebelling against it...
Blackness is manifestation of the being of God...
Freedom is the black movement of a people getting ready to liberate itself, knowing that it cannot be unless its oppressors cease to be.
The free person America is the one who does not tolerate whiteness but fights against it, knowing that it is the source of human misery.
God as creator means that oppressed humanity is free to revolutionize society, assuring that acts of liberation are the work of God.
Black theology will accept only a love of God which participates in the destruction of the white oppressor.
It is the Bible that tells us that God became human inJesus Christ so that the kingdom of God would make freedom a reality for all human beings.
(Black Theology) must... get down to the real issues at hand ("cutting throats" to use Leroi Jones's phrase) and not waste too much time discussing the legitimacy of religious language.
As the oppressed now recognize their situation in the light of God's revelation, they know that they should have killed their oppressors instead of trying to "love" them.
The goal of black theology is the destruction of everything white... There is no place in this war of liberation for nice white people who want to avoid taking sides and remain friends with both the racists and the Negro.
Anthony Bradley of the Christian Post interprets that the language of "economic parity" and references to "mal-distribution" as nothing more than channeling the views of Karl Marx. He believes James Cone and Conel West have worked to incorporate Marxist thought into the black church, forming an ethical framework predicated on a system of oppressor class versus a victim much like Marxism.
Stanley Kurtz of the National Review says that "A scarcely concealed, Marxist-inspired indictment of American capitalism pervades contemporary 'black-liberation theology'...The black intellectual's goal, says Cone, is to "aid in the destruction of America as he knows it." such destruction requires both black anger and white guilt. The black-power theologian's goal is to tell the story of American oppression so powerfully and precisely that white men will "tremble, curse, and go mad, because they will be drenched with the filth of their evil."
of Black Nationalism
-Liberal Fascism by Jonah Goldberg-Chapter 5 The 1960s: Fascism Takes to the Streets, Pages 163 And 164
The self-styled revolutionaries had grown increasingly brazen in their campaign to force concessions from the university. Students and professors who were labeled race traitors received death threats. Enemies of the racial nation were savagely beaten by roaming thugs. Guns were brought onto the campus, and the students dressed up in military uniforms. Professors were held hostage, badgered, intimidated, and threatened whenever they were teaching contradicted racial orthodoxy. But, the university administration, out of a mixture of cowardice and sympathy for the rebels, refused to punish the revolutionaries, even when the President was man-handled by a fascist goon in front of an audience made up of the campus community.
The radicals and their student sympathizers believed themselves to be revolutionaries of the left—the opposite of fascists in their minds—yet when one of their professors read them the speeches of Benito Mussolini, the students reacted with enthusiasm. Events came to a climax when students took over the student union and the local radio station. Armed with rifles and shotguns, they demanded an ethnically pure educational institution staffed and run by members of their own race. At first the faculty and administration were understandably reluctant; but when it was suggested that those who opposed their agenda might be killed, those of the “Moderates” quickly reversed course and supported the militants. In a mass rally reminiscent of Nuremberg, the professors recanted their reactionary ways and swore fidelity to the new revolutionary order. On professor later recalled how easily “Pompous teachers who Catechized about academic freedom, with a little shove, be made into dancing bears.”
Eventually, the fascist thugs got everything they wanted. The Authorities caved in to their demands. The few who remained opposed quietly left the university and, in some cases, the country, once it was clear that their safety could not be guaranteed.
The University of Berlin in 1932? Milan in 1922? Good guesses but this all happened at Cornell in the spring of 1969. Paramilitary Black Nationalists under the banner of the Afro-American Society seized control of the university after waging an increasingly aggressive campaign of intimidation and violence.
The public excuse for the armed seizure of the Cornell Student Union was a cross burning outside a black dorm. This was later revealed to be a hoax orchestrated by the black radicals themselves in order to provide a pretext for their violence—and to overshadow the administration’s faint hearted and toothless “Reprimands” of six black radicals who’d broken campus rules and state laws. This Reichstag-fire style tactic worked perfectly, as the gun-toting fascist squadristi stormed Straight Hall in the predawn hours, rousting bleary-eyed parents who were staying there for Parent’s Weekend. These bewildered souls who had the misfortune to bank role the educations of the very gun-toting scholarship students now calling them “pigs” were forced to jump from a 3-foot-high cargo deck into the freezing Ithaca rain. “This is Nazism in its worst form,” declared a mother with breathless, if understandable, exaggeration. The university president James A Perkins, was required to cancel his morning convocation address sublimely titled “The Stability of the University.”
Liberation Theology and Social Justice by Matthew L. Lamb
Liberation Theology by Joseph Cardinal Ratzinger