Albert Cleage Jr. and the Black Madonna and Child by Jawanza Eric Clark

By Jawanza Eric Clark

during this assortment, black non secular students and pastors whose services diversity from theology, ethics, and the psychology of faith, to preaching, non secular aesthetics, and non secular schooling, talk about the legacy of Albert B. Cleage Jr. and the belief of the Black Madonna and baby.
Easter Sunday, 2017 will mark the fifty yr anniversary of Albert B. Cleage Jr.’s unveiling of a mural of the Black Madonna and baby in his church in Detroit, Michigan. This unveiling symbolized a thorough theological departure and disruption. The mural helped symbolically release Black Christian Nationalism and inspired the Black energy move within the usa. yet fifty years later, what has been the lasting influence of this act of theological innovation? what's the legacy of Cleage’s emphasis at the literal blackness of Jesus? How has the belief of a Black Madonna and baby knowledgeable notions of black womanhood, motherhood? LGBTQ groups? How has Cleage’s theology motivated Christian schooling, Africana pastoral theology, and the Black Arts move? The participants to this paintings talk about solutions to those and lots of extra questions.

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17.  161–162. 18.  32. 19.  199. 20.  31. 21.  199. 22. See Jawanza Eric Clark, Indigenous Black Theology (New York: Palgrave Macmillan, 2012).  Kimathi Nelson It is important to understand the theology and philosophy of Albert Cleage as an evolutionary journey. It began long before the publishing of The black Messiah in 1968 and Black Christian Nationalism: New Directions for the Black Church in 1972. Unfortunately, it has become common for many scholars to limit his thought to the two books that he wrote in the span of five years.

And in Chap. 16, “The Quest for the Radical Black Jesus,” Anthony Reddie writes of the urgent need for a radical black Jesus from the perspective of black people in Great Britain who have suffered the deleterious effects of Imperial Mission Christianity. He contends a black Jesus is necessary to overcome the “effects of internalized oppression and selfnegation” that continue to impact the minds and psyches of black people in Britain and throughout the African diaspora. James Cone provides his paradigm for theorizing, yet Reddie acknowledges Albert Cleage’s contribution and laments the truth that Cleage has been underappreciated because he was not a career academic but was devoted to pastoral ministry.

The intermingling of the races in Africa and the Mediterranean area is an established fact. ”5 In claiming that Jesus was literally black, Cleage also argued that he was a member of a black nation Israel struggling for independence from the white colonial power, Rome. While other black theologians were undoubtedly inspired by the boldness of this assertion, it’s also fair to say that they were aghast at the theological implications of such a claim. James Cone immediately begins to distance himself and his theology from Cleage’s emphasis on Jesus’ literal blackness.

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