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Extra info for Black Religion and Aesthetics: Religious Thought and Life in Africa and the African Diaspora

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P i n n 13. Delores Williams, Sisters in the Wilderness: The Challenge of Womanist God-Talk (Maryknoll, NY: Orbis Books, 1993), 164. 14. Williams, Sisters in the Wilderness, 165. 15. James H. , We Have Been Believers: An African American Systematic Theology (Minneapolis: Fortress Press, 1992), 142. 16. Anthony B. Pinn, “Embracing Nimrod’s Legacy: The Erotic, the Irreverence of Fantasy, and the Redemption of Black Theology,” in Loving the Body: Black Religious Studies and the Erotic, editors, Anthony Pinn and Dwight Hopkins (New York: Palgrave Macmillan, 2004), 164.

This difference does not stem from a lack of concern with oppression and the oppressed within humanist theological frameworks. Rather, it stems from humanists’ recognition of the absurd nature of life, and the notion that we construct this world alone, without divine guidance and the balance—the hopefulness of hope—such guidance provides. Black Christian Tradition posits something after human history, and even Black liberation theologies that hold talk of heaven suspect do not rule out the plausibility of something beyond human history in that God exists.

Christian women, straining to demonstrate their morality and fighting to protect their questioned virtue overcompensate by being silent and silencing any conversations about sexuality. The silence and silencing creates and maintains self-hated and abuse. The silencing is a politic of decency that is strangling the women of our churches. I will talk more about the politic of decency, later. Third, and the last of my presuppositions, concerns the role of worship in the Christian education of African American congregations.

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