A Brief History of Black Theology

I want to make a critical reassessment of the journals Black Theology in Britain: A Journal of Contextual Praxis[1] and its successor Black Theology: An International Journal.[2] At the time of writing, Black Theology: An International Journal remains the only academic publication dedicated to the articulation of Black theology in the world. With the demise of the Journal for Black Theology in Southern Africa, Black Theology: An International Journal (hereafter detailed as BTIJ) has assumed added importance for the furtherance of the critical conversation regarding the development of Black theology across the many contours of continental Africa and the African Diaspora.

Black Theology in Britain Journal: Making Black Theology Visible in the British Context

The first issue of the journal was published in October 1998. This was approximately six months after Robert Beckford’s groundbreaking Jesus is Dread and some three months beyond the emergence of my twin volume set Growing into Hope. After a seeming desert of Black theological work, there emerged in the one year, three significant texts articulating differing perspectives on God-talk arising from Black experiences.

Black Theology in Britain: A Journal of Contextual Praxis (hereafter detailed as BTIB) emerged as a direct response to the desire to locate a repository that would harness the burgeoning developments of this discipline and ongoing practice in Britain. BTIB was an important means of making Black theology in Britain a more visible and respected academic discipline within the theological academy in Britain. Prior to the emergence of the journal there was little, if any, explicit mention of Black theology within academic publishing in Britain. In many respects, one is tempted to posit the rather simplistic notion of there being a ‘pre- JiD’ and a ‘post-JiD’ epoch – pre-Jesus is Dread and post-Jesus is Dread. But whereas Jesus is Dread is the work of one visionary figure, the journal in the long run, has proven to have affected the more substantive impact on the body politic of the theological academy in my context.

Prior to the emergence of the BTIB there were few, if any, hospitable spaces in which Black religious scholars could publish work that could explicitly address many of the taken-for-granted assumptions that govern the articulation of Black theology, whether in the U.S. or in Britain. One of the noted exceptions was Contact: The Interdisciplinary Journal of Pastoral Studies[3] (now renamed Practical Theology[4]), in which articles by Black scholars based in Britain at that time, such as Robert Beckford[5], George Mulrain[6], Jeffrey Brown[7], Emmanuel Lartey[8] (quite naturally), and Lorraine Dixon[9] have featured. For the most part, most mainstream, generic theological journals (generic simply meaning White, Eurocentric in complexion and orientation) display no recognition even of the mere existence of Black theology in Britain.

The truth is, as I have found from personal experience, it is possible to teach students training for ordained ministry, who have already gained considerable experience of studying and teaching in largely secular academic theology (at bachelors, masters and doctoral levels) who have never been introduced to one Black theological scholar.[10] The state of much that is academic theological publishing helps to make this form of myopia possible.

In making Black theology in Britain visible, the BTIB journal established a platform from which budding Black religious scholars could begin to tentatively begin to stretch their academic wings and take flight into the sometimes (perhaps oftentimes) perilous skies of theological scholarship. Black theology in Britain, which had formerly been a relatively hidden and not overly scholarly enterprise now had a dedicated space in which Black writers could articulate their work in a supportive, critical and affirming context. As I will demonstrate in a short while, many of the leading Black British theologians, myself included, received their first academic validations as (post) graduate students through their initial forays into scholarly theological reflections by way of published work in BTIB – One of my earliest pieces first saw the light in issue one of the journal.[11]

Giving birth to the journal

From my reading of the archive material that has been passed on to me by the previous editor[12], the birth of BTIB was a product of a three way conversation between The Revd Dr Emmanuel Lartey, who subsequently became the first editor, Bishop Dr Joe Aldred (the first Chair of the editorial board) and The Revd Dr Inderjit Bhogal (a founding member of the board).[13] Before I proceed to offer an edited account of the journal’s formation, I think it is important that I spend a few moments detailing something of the invaluable role played by Inderjit Bhogal to the development of Black theology in Britain.

The creation of BTIB owes much to the indefatigable work of a small group of people whose committed dream and energy to see Black theology in Britain come of age gave life to this seemingly impossible undertaking. Perhaps the hidden ‘hero/heroine’ in this narrative, however, is the publisher of BTIB. From the minutes, it becomes patently clear that Sheffield Academic press’ commitment to publishing this journal lay not in any expected financial reward. Rather, SAP, not unlike their support of other radical and marginal theologically contextual journals like feminist theology, lay in their identification with the intent and importance of Black theology as a discipline in Britain. SAP’s ability to see beyond the short term-isms of financial gain, enabled them to possess a visionary attitude to the support of the journal. Any wariness around supporting, what would most likely in the short run, be a loss making venture is not recorded in the minutes. I am not so naïve as to assume that these concerns were entirely absent from the resulting discourse surrounding the development of the journal. What is quite clear, however, is that these concerns did not prevent SAP from publishing BTIB. It is interesting to note, that at the time of writing, no major American publisher has shown the kind of brave, prophetic commitment of SAP (a relatively small operation in comparison to the likes of many such companies in the U.S.) to sponsor a Black theology journal in America. SAP is to be congratulated for their foresight and convictions.

Trying to bring the academy and the church together

One of the important aims of the journal was the desire to create a forum in which academic and pastoral concerns could be juxtaposed in the one setting. There was talk about encouraging contributors to write not only on a variety of themes and concerns, but also to think more broadly on the many different styles of writing that might be employed, in order to engage with an anticipated wide readership.[14] Consequently, there was much encouragement of the use of poetry, short stories and even cartoons as a means of developing and articulating Black religious discourse.

The desire to create a publication that would appeal to a wide variety of people, particularly those within the broader areas of Britain’s Black communities can be seen in the minutes of the meeting held on the 10th November, 1997 which stressed the need for the journal to be:

accessible and informative for a wider community especially including those many groups and individuals concerned about the particularities of Black experience in Britain.

Minutes of the Editorial Committee held at The Centre For Black and White Christian Partnership, Birmingham, England, 10th November 1997.

In order to achieve the stated aims of being accessible and attuned to the needs of the wider Black community members of the editorial board, particularly Aldred, were assiduous in their efforts to establish contact with a wide variety of community organisations and individuals.[15]

In my re-reading of these notes I sense a commendable and ambitious agenda at work; but one, which in hindsight, was not to be overly successful. The agenda is certainly an ambitious one. The initiators of the journal were rightly determined to try and hold together the needs of the academy and the church; scholars and ordinary Christians. BTIB was not conceived as an elite academic undertaking. In a manner similar to the rallying cry of those pioneers in the U.S. in the late 1960s crying out for Black power and justice, BTIB was a response to a felt need and not simply an esoteric and abstract undertaking.[16]
The aims of the initial editorial committee were indeed laudable, but perhaps, over ambitious? I make this comment, not in a pious revisionist tone; seeking to offer a self-satisfied supercilious sneer from behind the barricades of history. Rather, my comments are, I hope, an honest reflection on the subsequent development of the journal since its inception in October 1998.

In attempting to create a delicate balance between the academy and the church, and scholars and ordinary Christians, the journal was attempting to mount a brave undertaking that has largely eluded Black religious scholarship since the late 1960s. James Harris[17] and more latterly, Dale Andrews[18] have attempted to create a bridge between the academy and the church by utilizing the overarching backdrop of Pastoral/Practical theology.  

The desire to create one publication in order to address two differing arenas was always going to be one that was fraught with innumerable difficulties. In the event, I believe that the need to provide a publication that possessed intellectual rigour and was academically credible outweighed the desire to reach a relatively benign and non-demanding ‘home’ audience. In my analysis of Black intellectual and communitarian leadership by means of drama, in another piece of work, I have argued that Black leaders are apt to take the mass of ordinary Black people for granted in their efforts to challenge White elite authority.[19] Often, such individuals work on the assumption that ‘one’s own’ will support them no matter the level of inaction or studied oversight; which then frees them to get on with the seemingly more important task of tackling White hegemony.[20]

I do not want to suggest any overriding sense of cynicism in the motives or intent of the people who helped to create BTIB. In making the aforementioned comments, I am arguing that the need to ensure that the journal found its rightful place in the theological academy within Britain was ultimately seen as more important than trying to gain a popular readership amongst ordinary Black Christians.
One might well argue to what extent do established generic White journals garner a wide readership from amongst the ordinary church going public in Britain or in the U.S.? I do not think that the founder fathers and mothers of BTIB have any reason to berate themselves regarding the failure of this publication to attract a wide readership. Most mainstream journals are not read by ordinary White Christians.

My comments with regards to the journal have been made, not only in terms of any analysis of the intentions of the originators, but have also emerged from speaking with a number of ‘grassroots’ Black Christians; as I have shown them back issues of BTIB. A number of these individuals, upon looking at the front cover and the inside contents page of the journal, remarked that ‘This was not aimed at people like me!’ The sense of estrangement from the journal was summed up by one respondent, who upon looking at the front cover, remarked, “Black Theology in Britain: A Journal of Contextual Praxis… And what does Contextual praxis mean?”

For many ordinary Black Christians, the inclusion of this phrase served as an obvious signifier that the journal was not aimed at people like them. The term ‘contextual praxis’ whilst providing an important short-hand for those familiar with the lexicon of Liberation theologies, nevertheless, becomes an impenetrable barrier to those who have not been exposed to any significant form of theological education. A number of ordinary Black Christians immediately identified in this term a symbolic marker that designated this journal as one that was beyond their sensibilities.

I am sure that for the creators of the journal, this result was the furthest thing from their mind. The realities, however, of trying to create a respected and legitimate academic publication outweighed the imagined sensibilities of those, for whom, a scholarly journal was already a frightening proposition, prior to their engagement with the formidable sub title.

At a relatively early stage in the planning for the journal, the editorial committee began to assess the names of the group of international scholars that would assist in the ongoing development of the publication. From my reading of the working draft, a number of names were suggested to act in the capacity of international advisors to the British based editorial committee and board.[21]

It is interesting to note that although these discussions regarding an international advisory board were taking place in 1998 there is no evidence of any such group being in existence when analysing the subsequent composition of the first editorial committee and Editorial Advisory board. In fact, in the first four issues, from October 1998 through to May 2000, there are no international figures represented in the editorial life of the journal. As there are no references in the paperwork at my disposal to shed light on this, it is perhaps prudent if I refrain from making any comment on this matter. It is not until the fifth issue, November 2000 that international names were added to the journal. In the fifth issue these names include such luminaries as Jacquelyn Grant and Dwight Hopkins; along with George Mulrain from Jamaica (the latter had been resident in Britain for many years and had been a founder member of the monthly Black theology forum).

Black Theology in Britain Becomes Black Theology: An International Journal – A Broader Canvass!

The first article by an African American scholar in BTIB came in Issue 5, in Nov. 2000, with Diana L. Hayes’ piece entitled, ‘Women’s Rights are Human Rights’[22] What is most heartening to report, having recently re-read Hayes’ piece is that (and this is meant as no disrespect to Professor Hayes) it does not read as being inherently superior to the pieces in previous issues by Black British writers. The previous writing of Black British women compares favourably with that offered by a distinguished African American professor. The journal has provided a space that has enabled Black theology in Britain to begin to come of age.

BTIB was principally concerned with trying to establish a critical space in which Black British religious scholars could articulate their ideas. The minutes do not indicate whether African American scholars were turned away or whether the bulk of them had simply not heard of the journal or were not encouraged to offer pieces, feeling that the journal was an entirely British based affair.

Certainly by the time Emmanuel Lartey handed over reigns of the editor’s seat to myself, in the autumn of 2001, there was emerging within the editorial committee a sense that the journal was about enter a new era, which might necessitate a name change. It is no coincidence in my mind that the change of name from BTIB to Black Theology: An International Journal (BTIJ) resulted in many more submissions from African American scholars.

Prior to the name change, Dwight Hopkins, one of the more internationalist of African American Black theologians published a piece on the ‘New heterosexual Black male.’[23] He is one of the relatively few African American scholars to have his work published under the old nomenclature. The arrival of North American writers in the shape of such scholars of note as Anthony Pinn[24], Josiah Young[25] Elaine Crawford[26], and of course, the now legendary James H. Cone[27], has coincided with the broadening of the parameters of the new journal. Alongside the growing inclusion of African American scholars has been the augmenting of the International Advisory Board, which now includes such luminaries as Jacquelyn Grant, Randall Bailey, Dwight Hopkins and Anthony Pinn. These individuals have offered their wealth of experience and breadth of scholarship in order that the journal should continue to grow and develop.

Having adopted an international title, this newer incarnation of the journal has now become one of the primary means by which Black theologians across the globe can be in conversation, with one another. However, despite the burgeoning of this publication, there remain a number of inherent tensions, which, as the current editor, I have to monitor constantly.

The primary concern remains that of balance, to which I alluded above. Given the huge disparities in Black theology as practiced in the U.S. and that of her more fledgling cousin in Britain, there remains the fear that the overarching confident and dominant foliage that is the U.S. will simply overrun the relatively tender shoots of the British plant.

The journal has continued to grow and flourish since its early developments in the late 1990s and early 2000s. Anthony Reddie has continued at the helm as the editor since 2001. The journal has grown to now publishing three issues per year and has been published by Taylor and Francis, since January 2016. The range and scope of the journal has increased and the publication continues to grow from strength to strength.

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References

[1] Black Theology in Britain: A Journal of Contextual Praxis – First published in October 1998, issue no. 1. (Sheffield Academic Press). Last issue was published as Vol. 4, No. 2, in May 2002. In total, 8 issues were published under this original title.
[2] Black Theology: An International Journal was the successor to BTIB, although with a similar editorial team. The change in name was partly commercially driven, but also to reflect the growing confidence of the journal, in that it was now seeking to work on an international canvass, rather than a purely British one. The first issue under this new title was in Vol. 1 No. 1, November 2002. The publisher was Continuum. At the time of writing, the journal remains under the present title and is now published by Equinox. Editor’s note: the journal is now published by Taylor & Francis.
[3] Contact: The Interdisciplinary Journal of Pastoral Studies, ISSN 1352.
[4] Practical Theology, ISSN 1756-073X.
[5] Robert Beckford, ‘Black Sexual Representation and Pastoral Care,’ Contact 118 (1995): 15-24.
[6] George Mulrain, ‘Bereavement Counselling among African Caribbean people,’ Contact 118 (1995): 9-16.
[7] Jeffrey Brown, ‘Young, Gifted and Black,’ Contact 122 (1997): 11-16.
[8] Emmanuel Y. Lartey, ‘African Perspectives on Pastoral Liturgy,’ Contact 112 (1993): 3-12.
[9] Lorraine Dixon, ‘Reflections on Pastoral Care from a Womanist perspective,’ Contact 132 (2000): 3-10.
[10] See: ‘Post Sketch reflections to “In The Psychiatrist’s Chair”’ in Acting in Solidarity: Reflections in Critical Christianity, edited by Anthony G. Reddie (London: DLT, 2005), 5-21.
[11] Anthony Reddie, ‘Towards a Black Christian Education of Liberation: The Christian Education of Black Children in Britain,’ Black Theology in Britain: A Journal of Contextual Praxis 1 (October 1998): 46-58.
[12] The source for this research are minutes of committee meetings dating from February 1997 through June 2001. All meetings were held at the Centre For Black and White Christian Partnership, in Selly Oak, Birmingham.
[13] Minutes of Editorial Committee held at The Centre For Black and White Christian Partnership, Birmingham, England, 3rd July 1997.
[14] Minutes of the Editorial Committee held at The Centre For Black and White Christian Partnership, Birmingham, England. 27th October 1997.
[15] Minutes of the Editorial Committee held at The Centre For Black and White Christian Partnership, Birmingham, England, 7th November 1997.
[16] Minutes of the Editorial Committee held at The Centre For Black and White Christian Partnership, Birmingham, England, 10th February 1998.
[17] See: James H. Harris, Pastoral Theology: A Black-Church Perspective (Minneapolis: Fortress Press, 1991).
[18] Dale P. Andrews, Practical Theology For Black Churches: Bridging Black Theology and African American Folk Religion (Louisville: John Knox Press, 2002).
[19] See my dramatic sketch entitled: ‘We Know Best’ in Dramatizing Theologies: A Participative Approach to Black God-talk by Anthony G. Reddie (London: Equinox Publishing, 2006).
[20] See the reflections prior and after: ‘It Could Have Happened Like This?’ in Acting in Solidarity: Reflections in Critical Christianity edited by Anthony G. Reddie (London: DLT, 2005), 45-53.
[21] Minutes of the Editorial Committee held at The Centre For Black and White Christian Partnership, Birmingham, England, 10th February 1998.
[22] Diana L. Hayes, ‘Women’s Rights are Human Rights: A Womanist Perspective,’ Black Theology in Britain: A Journal of Contextual Praxis 5 (November 2000): 51-67.
[23] Dwight N. Hopkins, ‘A New Black Heterosexual male,’ Black Theology in Britain: A Journal of Contextual Praxis 4, no. 2 (May 2002): 214-227.
[24] Anthony B. Pinn, ‘Rope, Neckties and Lynchings: A Discussion of Terror as an impetus for Black Religion,’ Black Theology: An International Journal 1, no.1 (Nov. 2002): 11-28.
[25] Josiah U. Young, ‘Envisioning the Son of Man,’ Black Theology: An International Journal 2, no.1, (Jan. 2004): 11-17.
[26] A. Elaine Crawford, ‘Womanist Christology and Wesleyan Tradition,’ Black Theology: An International Journal 2, no. 2 (Jul. 2004): 213-220.
[27] James H. Cone, ‘Theology’s Great Sin: Silence in the Face of White Supremacy,’ Black Theology: An International Journal 2, no. 2 (Jul. 2004): 139-152.

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© Anthony G. Reddie, 2022.

This article is an extract from: Anthony G. Reddie, Black Theology in Transatlantic Dialogue (New York: Palgrave Macmillan, 2006), 243-153. It has been edited to match the formatting style used in Practical Theology Hub.

This work is licensed under Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0).

Cover Image: Cover of a recent issue of Black Theology. Copyright owned by Black Theology and Taylor & Francis.