James Hal Cone Quotes
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People reject the cross because it contradicts historical values and expectations—just as Peter challenged Jesus for saying, “The Son of Man must suffer”: “Far be it from You; this shall not happen to You.” But Jesus rebuked Peter: “Get behind me, Satan!” (Mt 16:21; Mk 8:31, 33). “In the course of a few moments,” Peter went from being “the mouthpiece of God” to a “tool” of Satan, because he could not connect vicarious suffering with God’s revelation. Suffering and death were not supposed to happen to the Messiah. He was expected to triumph over evil and not be defeated by it. How could God’s revelation be found connected with the “the worst of deaths,” the “vilest death,” “a criminal’s death on the tree of shame”?[15] Like the lynching tree in America, the cross in the time of Jesus was the most “barbaric form of execution of the utmost cruelty,” the absolute opposite of human value systems. It turned reason upside down. In his sermon-lecture “The Transvaluation of Values” in Beyond Tragedy, Niebuhr turns to Paul to express what it meant to see the world from a transcendent, divine point of view.
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The cross can heal and hurt; it can be empowering and liberating but also enslaving and oppressive. There is no one way in which the cross can be interpreted. I offer my reflections because I believe that the cross placed alongside the lynching tree can help us to see Jesus in America in a new light, and thereby empower people who claim to follow him to take a stand against white supremacy and every kind of injustice.
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Takes a whole lot of empathic effort to step into those of black people and see the world through the eyes of African Americans.
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It is ironic that America, with its history of injustice to the poor, especially the black man and the Indian, prides itself on being a Christian nation.
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For [Martin Luther] King nonviolence was more than a strategy; it was the way of life defined by love for others—the only way to heal broken humanity.
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One can never wrestle enough with God if one does so out of a pure regard for truth,” wrote French philosopher, activist, and mystic Simone Weil. “Christ likes for us to prefer truth to him because, before being Christ, he is truth. If one turns aside from him to go toward the truth, one will not go far before falling into his arms.
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The lynching tree—so strikingly similar to the cross on Golgotha—should have a prominent place in American images of Jesus’ death. But it does not. In fact, the lynching tree has no place in American theological reflections about Jesus’ cross or in the proclamation of Christian churches about his Passion. The conspicuous absence of the lynching tree in American theological discourse and preaching is profoundly revealing, especially since the crucifixion was clearly a first-century lynching. In the “lynching era,” between 1880 to 1940, white Christians lynched nearly five thousand black men and women in a manner with obvious echoes of the Roman crucifixion of Jesus. Yet these “Christians” did not see the irony or contradiction in their actions.
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For most evangelicals, revelation was found in the inerrant scriptures, and one need not look elsewhere. I knew in my gut that God's revelation was found among poor black people.
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For Mrs. Bradley, the voice she heard was the voice of the resurrected Jesus. It spoke of hope that, although white racists could take her son’s life, they could not deprive his life and death of an ultimate meaning. As in the resurrection of the Crucified One, God could transmute defeat into triumph, ugliness into beauty, despair into hope, the cross into the resurrection.
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Black Power, in short, is an attitude, an inward affirmation of the essential worth of blackness. It means that the black man will not be poisoned by the stereotypes that others have of him, but will affirm from the depth of his soul : "Get used to me, I am not getting used to anyone." 16 And "if the white man challenges my humanity, I will impose my whole weight as a man on his life and show him that I am not that `sho good eatin' that he persists in imagining.
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They shouted, danced, clapped their hands and stomped their feet as they bore witness to the power of Jesus’ cross which had given them an identity far more meaningful than the harm that white supremacy could do them.
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Unlike Europeans who immigrated to this land to escape from tyranny, Africans came in chains to serve a nation of tyrants.
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Testimony is an integral part of the Black religious tradition. It is the occasion where the believer stands before the community of faith in order to give account of the hope that is in him or her.
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Without concrete signs of divine presence in the lives of the poor, the gospel becomes simply an opiate; rather than liberating the powerless from humiliation and suffering, the gospel becomes a drug that helps them adjust to this world by looking for “pie in the sky.
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Truth knows no color; it appeals to intelligence.
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Transvaluation of values,” a term derived from Nietzsche (who derided Christianity’s embrace of the weak), is the heart of Niebuhr’s perspective on the cross.
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And certainly the history of the black-white relations in this country from the Civil War to the present unmistakably shows that as a people, America has never intended for blacks to be free. To this day, in the eyes of most white Americans, the black man remains subhuman.
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Heresy is the refusal to speak the truth or to live the truth in the light of the One who is the Truth.
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If human power in history—among races, nations, and other collectives as well as individuals—is self-interested power, then “the revelation of divine goodness in history” must be weak and not strong.
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The cross is a paradoxical religious symbol because it inverts the world’s value system with the news that hope comes by way of defeat, that suffering and death do not have the last word, that the last shall be first and the first last.
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The gospel of Jesus is not a rational concept to be explained in a theory of salvation, but a story about God’s presence in Jesus’ solidarity with the oppressed, which led to his death on the cross. What is redemptive is the faith that God snatches victory out of defeat, life out of death, and hope out of despair.
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In 1969, I still regard Jesus Christ today as the chief focus of my perspective on God but not to the exclusion of other religious perspectives. God's reality is not bound by one manifestation of the divine in Jesus but can be found wherever people are being empowered to fight for freedom. Life-giving power for the poor and the oppressed is the primary criterion that we must use to judge the adequacy of our theology, not abstract concepts.
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I do think that it is impossible to do Christian theology with integrity in America without asking the question, What has the gospel to do with the black struggle for liberation?
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Through the reading of scripture, the people hear other stories about Jesus that enable them to move beyond the privateness of their own stories.