BLACK LEADERSHIP, N.Y. — There’s no question about the importance of a theology of liberation.
And yet, a theology that focuses on the lives of Black people is almost impossible to find in the U.S.A.
The Black Liberation Theology movement was founded in 1968, when Malcolm X, a leader of the Black Panther Party, published a series of books arguing that the black experience was a form of bondage to white supremacy and oppression.
“All black people are slaves of the white race,” he wrote.
While the book gained national attention, it was not the first time a theology emerged that focused on Black people.
Theologians and theologians from the 1960s and 1970s to the early 1990s began to examine and analyze Black theology, using Black experience to argue for a theology for the black church.
A theology that focused specifically on the Black experience could be a valuable resource for church members and leaders of other faiths, including the Roman Catholic Church.
But as the Black Liberation theologians continued to speak about Black theology in America, they encountered a significant lack of resources.
In the 1960, 1970 and 1980s, Black liberation theologians did not receive any training in Black theology from the Black Protestant Church.
It took them a long time to find a teacher or a professor who was interested in Black liberation theology.
In the 1980s and 1990s, the Black liberation movement did not have a major theological tradition.
And so the Black theologians had no idea what to do with all the books they were reading.
There was also a major lack of books for Black people in the 1980 and 1990, and in the 2000s, many of them became available only through books from the Catholic Church, the United Methodist Church, other Black Protestant churches, or from the National Council of Churches.
Black liberation theologian Michael T. Black said that the lack of training for Black liberation was the biggest challenge that the Black theological movement faced.
“When we’re in a moment of profound economic, social, and political crisis, it’s a very, very hard thing for a movement to find the resources to support itself,” he said.
Many Black theologian’s found that their Black liberation studies courses were not teaching anything about Black liberation.
“They were teaching Black theology and Black theology was not being taught at all,” Black said.
“I mean, it just was not taught in a classroom setting.”
Black Liberation theology also faced a significant problem.
Many of the people that were teaching it were Black, and the Black theology classes were not geared to Black students.
“You have this problem with a lot of people who don’t have the vocabulary to talk about Black history,” Black told ABC News.
For example, Black said, one Black student was not sure how to begin a discussion about the black churches in the Caribbean.
To Black, that meant that they needed to look at the Black churches as a whole.
“And then, in fact, you have people that are not really educated about the Black church,” he explained.
“It’s like, what are we teaching here?”
Black Liberation theologian T.D. Jackson said that a theology about Black churches should be a way of thinking about Black communities and their experiences.
He explained that a Black theology can help people understand the ways that Black people are treated in society.
“I think that theology is the first step, in my opinion, to actually thinking about the way that we think about Black people and how we see ourselves and our history,” he told ABC.
Jackson said that his Black Liberation and Black Liberation theological studies classes at Holy Name University in Baltimore were very effective in getting Black students interested in theology.
He said that he was surprised that the only Black theologia in the entire country was only available in Baltimore.
“That’s kind of a weird thing, because I don’t know how to say it, but Baltimore is where I am from,” he added.
“So I don.t know if Baltimore is the only place where you can go to be educated about Black church.”
A theology for Black churches in Black America was also not a new idea.
Black Liberation Theologians say that the early church was not focused on teaching the Black faith, so the church was left to interpret the Bible, the Bible itself and the New Testament to try and understand the teachings of God.
“It’s not that the Bible was written for Black communities, but for people who were different,” Jackson said.
“We had to understand the Bible to understand it, and so when we say that Black churches are not interested in teaching the Bible,” he continued, “that’s an incomplete understanding of what it means to be Black.”