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‘Mis-religion of the Negro and Oppression’ 黑人的错误宗教与压迫
Pub Date : 2024-03-01 DOI: 10.52214/btpp.v6i1.12462
Andre E. Brooks-Key
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引用次数: 0
What Shall We Say About These Things? 我们该如何看待这些事情?
Pub Date : 2024-03-01 DOI: 10.52214/btpp.v7i1.12466
J. U. Young III
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引用次数: 0
Engaging Bonhoeffer’s Black Jesus with Bonhoeffer 与朋霍费尔的黑耶稣对话
Pub Date : 2024-02-28 DOI: 10.52214/btpp.v1i1.12450
Clifford Green
Bonhoeffer’s selfinterpretation in relation to Williams’ reading of the Harlem Renaissance.Influences of Bonhoeffer’s Union Seminary theological discussion group of friends, and thepreaching of Adam Clayton Powell Sr. Question: the relative impacts on Bonhoeffer of theSermon on the Mount and the Harlem Renaissance. Bonhoeffer’s newly found 1934 letter toGandhi is a development of his 1931 thinking in New York. Reviewing Bonhoeffer’s Black Jesusposes questions regarding Bonhoeffer and the proletaria t in Germany, and also his theologicalconcept of Stellvertretung . Query: Why no reference to Josiah Young’s No Difference in theFare
朋霍费尔的自我诠释与威廉姆斯对哈莱姆文艺复兴的解读的关系;朋霍费尔的联合神学院神学讨论小组的朋友们以及老亚当-克莱顿-鲍威尔(Adam Clayton Powell Sr.)的布道的影响。问题:《登山宝训》和哈莱姆文艺复兴对朋霍费尔的相对影响。新发现的朋霍费尔 1934 年写给甘地的信是他 1931 年在纽约的思想的发展。回顾朋霍费尔的《黑耶稣》提出了有关朋霍费尔和德国无产者以及他的神学概念 "Stellvertretung "的问题。疑问:为什么没有提到约西亚-杨的《无差别的福利》(No Difference in the Fare)?
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引用次数: 0
The One Who Sees Me: Finding Hagar through Literary Hermeneutics and Religious Interpretive Agency 看见我的人:通过文学诠释学和宗教解释机构寻找夏甲
Pub Date : 2024-02-28 DOI: 10.52214/btpp.v4i1.3869
Oluwatomisin Oredein
The figure of Hagar is a critical example of a marginalized woman of color whose actions and relationship to God models the course of theological liberation for the oppressed; but her story must first be her own. Examining the under-explored details of Hagar’s story and voice renders them (scripturally and diasporically) significant to broadly understanding the marginalized lives of women of color. Placing the Hagaritic findings and interpretive moves of Delores Williams in dialogue with Arabic, African, and Africandescended literature and religious scholarship allows for a broader understanding of Hagar’s experience to inform the lives of those who draw connection to her story.
夏甲的形象是被边缘化的有色人种妇女的一个重要例子,她的行为和与上帝的关系为被压迫者的神学解放之路树立了典范;但她的故事必须首先是她自己的故事。对夏甲的故事和声音中未被充分挖掘的细节进行研究,可使其在(圣经和散居地)广泛理解有色人种妇女的边缘化生活方面具有重要意义。将德洛丽丝-威廉姆斯的夏甲研究成果和解释性举措与阿拉伯语、非洲和非洲裔文学及宗教学术进行对话,可以更广泛地了解夏甲的经历,从而为那些与她的故事有关联的人的生活提供信息。
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引用次数: 0
A Womanist’s Poetic, Theo-Ethical Response to Sexual Trauma: Ethics, Theology & Black Women’s Poetry 一位女性主义者对性伤害的诗学和神学回应:伦理、神学与黑人女性诗歌
Pub Date : 2024-02-28 DOI: 10.52214/btpp.v4i1.3870
Kimi Bryson
This paper gestures towards a womanist response to a recent conversation with a friend, indicative of many black women’s experiences of sexual trauma and struggle to reconcile their identity as black women, Christians, and survivors. I put in conversation black feminist writings, womanist ethics and theology, and black women’s poetry to gesture towards a womanist response to sexual trauma. This paper makes three primary claims. First, I assert that womanist theology and ethics provides a firm foundation for Christian responses to sexual trauma. Second, I argue for contemporary womanist ethics as a crucial dialogue partner for sexual trauma survivors. And finally, I posit the moral knowledge gleaned from three black women’s poems as guides for womanist responses to sexual trauma.
本文对最近与一位朋友的谈话做出了女性主义的回应,这次谈话反映了许多黑人女性的性创伤经历,以及她们为协调黑人女性、基督徒和幸存者身份而做出的挣扎。我将黑人女性主义著作、女性主义伦理学和神学以及黑人女性诗歌结合起来,以女性主义的姿态回应性创伤。本文提出了三个主要主张。首先,我认为女性主义神学和伦理学为基督教应对性创伤提供了坚实的基础。其次,我认为当代女性主义伦理学是性创伤幸存者的重要对话伙伴。最后,我将从三首黑人女性诗歌中汲取的道德知识作为女性主义应对性创伤的指南。
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引用次数: 0
Panel: Beyond Ontological Blackness (Continuum, 1995): A Twenty Year Retrospective 小组讨论:超越本体论的黑色》(Continuum,1995 年):二十年回顾
Pub Date : 2024-02-28 DOI: 10.52214/btpp.v1i1.12449
Barbara Holmes
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引用次数: 0
“Trapped in a History Which They Do Not Understand:” Reading James Baldwin with Thomas Merton, Toward a Spiritual Theological Interpretation of Mass Incarceration "被困在他们不了解的历史中:"与托马斯-默顿一起解读詹姆斯-鲍德温,实现对大规模监禁的精神神学诠释
Pub Date : 2024-02-28 DOI: 10.52214/btpp.v3i1.3873
S. K. Johnson
This paper argues that Thomas Merton’s under-appreciated engagement with James Baldwin reveals Baldwin to be an essential resource for a theological account of mass incarceration and the spiritual sustenance of ati6on to dismantle the “New Jim Crow.” Merton highlights the religious insight of Baldwin’s conviction that white Americans are ravaged by a spiritual imprisonment that is concretized in distinct historical dynamics and which spell an apocalyptic foreboding. White Americans are, in Baldwin’s words, “trapped in a history which they do not understand.” With attention to the methodological and ethical pimalls of reading Baldwin theologically, and situating this exchange in the broader context of black theology and theological/spiritual responses to mass incarcera6on, it is argued that Baldwin produces essential and unique religious insights for interrupting the contemporary criminalization of black bodies. Merton's additions to Baldwin's thought is generative for future possibilities, particularly with Merton's development of a more robust mysticism.
本文认为,托马斯-默顿与詹姆斯-鲍德温未得到充分重视的交往揭示了鲍德温是对大规模监禁进行神学论述的重要资源,也是瓦解 "新吉姆-克罗 "的精神寄托。默顿强调了鲍德温的宗教洞察力,鲍德温深信美国白人饱受精神禁锢的摧残,而这种精神禁锢在独特的历史动力中得到了具体体现,并预示着一种世界末日的不祥之兆。用鲍德温的话说,美国白人 "被困在他们不了解的历史中"。本书关注从神学角度解读鲍德温的方法论和伦理学问题,并将这一交流置于黑人神学和神学/精神对大规模屠杀的反应这一更广阔的背景中,认为鲍德温提出了重要而独特的宗教见解,以打断当代对黑人身体的定罪。默顿对鲍德温思想的补充对未来的可能性具有启发意义,尤其是默顿发展出了一种更强大的神秘主义。
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引用次数: 0
Freedom in an Age of Repression: The Role of Black Theology and Black-Produced Media in Forging Freedom 压迫时代的自由:黑人神学和黑人制作的媒体在铸就自由中的作用
Pub Date : 2024-02-27 DOI: 10.52214/btpp.v3i1.3871
Wendy M. Arce
This paper will explore the role that black theology and black-produced films of 2016 play in creating a narrative that seeks freedom for African Americans in the United States during this age of brutality and mass incarceration. Starting with Alexander's The New Jim Crow and Duvernay's 13th, this paper illustrates how the media and the legal system have worked together to create a culture of criminality still imposed on black youth. Theologians Cone and Brown Douglas rely on the concepts of God's freedom, God's revolutionary love and faithful action to resist such a hostile culture, but two black-produced films of 2016 also rely on the concept of freedom in the face of criminality. Birth of a Nation not only to shows a positive portrayal of black men in the media, but Moonlight illustrates the complexity of growing up in communities that are repressed by this hostile culture.
本文将探讨 2016 年的黑人神学和黑人制作的电影在这个残暴和大规模监禁的时代为美国黑人寻求自由的叙事中所扮演的角色。本文从亚历山大的《新吉姆克罗》和杜弗内的《第13次》入手,阐述了媒体和法律系统如何共同创造了一种仍然强加在黑人青年身上的犯罪文化。神学家康恩和布朗-道格拉斯依靠上帝的自由、上帝的革命之爱和忠实的行动等概念来抵制这种充满敌意的文化,但2016年两部黑人制作的电影也依靠自由的概念来面对犯罪。一个国家的诞生》不仅展现了黑人男性在媒体中的正面形象,《月光》也诠释了在被这种敌对文化压抑的社区中成长的复杂性。
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引用次数: 0
Toward Understanding a Black Spiritual Left: the Spirituality of Howard Thurman and the Black Lives Matter Movement 理解黑人精神左派:霍华德-瑟曼的精神信仰与黑人生命事务运动
Pub Date : 2024-02-27 DOI: 10.52214/btpp.v3i1.3872
Larry Perry
Careful readers of the theologian, mystic, and minister, Howard Thurman, have noted that his work grappled with the major social issues of his day—namely racism, sexism, economic inequality, and other forms of oppression. Indeed, in works such as Jesus and the Disinherited (1949), Luminous Darkness (1965), and Deep River and The Negro Speaks of Life and Death (1975), Thurman pushed readers to engage oppression—particularly racial oppression—as an issue that people of faith needed to engage. Though Thurman’s more popular book-length works have gained attention from religious scholars, his essays “Mysticism and Social Change” (1939)—found in Volume two of the Howard Thurman Papers—and “Mysticism and the Experience of Love” (1961) expose how Thurman’s mysticism could be used as a tool in the fight against oppression.
对神学家、神秘主义者和牧师霍华德-瑟曼(Howard Thurman)有研究的读者都注意到,他的作品致力于解决当时的主要社会问题--即种族主义、性别歧视、经济不平等和其他形式的压迫。事实上,在《耶稣与被剥夺继承权者》(1949 年)、《黑暗之光》(1965 年)、《深河与黑人的生死之言》(1975 年)等作品中,瑟曼推动读者将压迫--尤其是种族压迫--作为信仰者需要面对的问题。虽然瑟曼更受欢迎的长篇著作受到了宗教学者的关注,但他的论文《神秘主义与社会变革》(1939 年)--收录于《霍华德-瑟曼论文集》第二卷--以及《神秘主义与爱的体验》(1961 年)揭示了瑟曼的神秘主义如何被用作反抗压迫的工具。
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