This blog post, written by Soong-Chan Rah, professor at North Park Theological Seminary, comes on the heels of one of the most significant elections in American history - the election of an African-American to the highest office in our nation. Some have seen this landmark moment as the end of racism in America (or maybe the beginning of the end). I'm dubious of such a claim, but it is certainly a constructive step in the right direction.
This blog post comes on the heels of one of the most significant elections in American history - the election of an African-American to the highest office in our nation. Some have seen this landmark moment as the end of racism in America (or maybe the beginning of the end). I'm dubious of such a claim, but it is certainly a constructive step in the right direction.
In the first part of Race: A Theological Account
This interlude focuses on the theological interpretation and reflection of Gregory of Nyssa. The abolitionist view of Gregory stands in contrast to his contemporaries and reveals the possibility of a positive theological construction on the issue of race. "The link Gregory makes between the identity or person of Christ and the Image of God helps us see more clearly how his stance against slavery is internal to his theological outlook" (p.245). In contrast to modernity's "violence of (pseudo)-theological whiteness" (p.250), Gregory's consideration of the imago Dei and human dignity leads to a vastly different conclusion. Theology becomes a path towards positive construction.
In light of Gregory's example, is there the possibility of a more holistic Christology leading to a positive constructive theology of race for the 21st century? An increasingly multiethnic and global Christianity means that there is the possibility of a more complete Christology. The marginalization and alienation of non-Western theological perspectives leads to a consideration of Christology from an incomplete perspective (i.e. - from the exclusive perspective of Western, white theology).
For example, American evangelicalism seems to be excessively focused on the crucifixion element of Christology. Much blood and sweat has been shed over this issue. However, when one examines the Christological focus of non-Western, non-white points-of-view, one sees an increased concern for resurrection and kingdom elements of Christology (liberation theology as an example). A more constructive theological exploration of Christology, therefore, requires the integration of non-Western theology or the theology of "the other". The great promise of 21st century global and multiethnic Christianity is the entering into other stories for the sake of integrating the non-Western perspective. "Christian identity . . . is leaving behind one mode of identity and ecstatically entering into another" (p.234).
And now, to bring this reflection back to our immediate context without making too much of a partisan politics statement.
Putting aside whether one agrees with Obama's policies for one moment, could it be that the election of someone who has previously been categorized as "the other" may lead to a fuller understanding of our nation's place in the world? Could an Obama presidency mean an integration of aspects of American life and culture that has previously been ignored? Does this moment in American history signify a change in what we think of as "real" America?
In turn, could this significant change in our nation also pose a proactive challenge for God's people to be more attentive to the voices of "the other"?

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This chapter (or interlude) on Gregory of Nyssa was fascinating. He viewed slavery as wrong because of his Christology - and his view of Christ and mankind as in the image of God. And he did so in the face of opposition from others (including his brother) who claimed that it was a necessary or inevitable feature of the fallen world.
The slavery that Gregory encountered wasn't racist, but his reason for taking a firm abolitionist stance should get us thinking about all types of othering, especially racism and classism.
Carter’s initial quote of Gregory of Nyssa (p. 229) is most elucidative and is worthy to be mandated into core credo of social science. The fact is this: mankind is not fit to be owned or possessed. He has been endowed with an “irrevocable” freedom that even God himself will not violate. So whether the relationship exists as master-slave, husband-wife, parent-child, or government-citizen, humanity was not created to be dominated.
I agree Soong-Chan, that the election of Obama, whose race was once deemed unfit to even take part in the democratic process, will steer America toward integration and polyphony, so that the overall culture of our nation will be enhanced by allowing previously mute voices to be heard. I anticipate also more discussion and dialogue (like this one) on the problem of race, which I believe can only be properly dealt with via conversation, rather than systemic masquerade.
You asked the question, "could it be that the election of someone who has previously been categorized as "the other" may lead to a fuller understanding of our nation's place in the world? ". This question reminded me of a vision that was shared by a man whose heart heart was enflamed for racial reconciliation. He said that God's purpose for America was not that anglos could come to a new land and gain more wealth and power. Instead, God's purpose is that you could walk in the back of a church meeting and see people of all races united in worship, loving God and all others across all ethnic and cultural lines. This seems so right to me, as if our history as a nation has been directed to this possiblility. Isn't this a beautiful vision for our land?
Here is the whole series on J. Kameron Carter's Race: A Theological Account.
Loosening the Grip 9
Loosening the Grip 8
Loosening the Grip 7
Loosening the Grip 7
Loosening the Grip 6
Loosening the Grip 5
Loosening the Grip 4
Loosening the Grip 3
Loosening the Grip 2
Loosening the Grip 1
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