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1 " 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. "
― James H. Cone , Black Theology and Black Power
2 " 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. "
3 " If the Church is to remain faithful to its Lord, it must make a decisive break with the structure of this society by launching a vehement attack on the evils of racism in all forms. It must become prophetic, demanding a radical change in the interlocking structures of this society. This "
4 " 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. "
5 " find myself suddenly in the world and I recognize that I have one right alone: That of demanding human behavior from the other. One duty alone: That of not renouncing my freedom through my choices.18 "
6 " It is this fact that most whites seem to overlook: the fact that violence already exists. The Christian does not decide between violence and nonviolence, evil and good. He decides between the less and the greater evil. He must ponder whether revolutionary violence is less or more deplorable than the violence perpetuated by the system. There are no absolute rules which can decide the answer with certainty. But he must make a choice. If he decides to take the "nonviolent" way, then he is saying that revolutionary violence is more detrimental to man in the long run than systemic violence. But if the system is evil, then revolutionary violence is both justified and necessary. "
7 " If whites do not get off the backs of blacks, they must expect that blacks will literally throw them off by whatever means are at their disposal. This is the meaning of Black Power. Depending on the response of whites, it means that emancipation may even have to take the form of outright rebellion. No one can really say what form the oppressed must take in relieving their oppression. But if blacks are pushed to the point of unendurable pain, with no option but a violent affirmation of their own being, then violence is to be expected. "
8 " Thinking of Christ as nonblack in the twentieth century is as theologically impossible as thinking of him as non-Jewish in the first century. God's Word in Christ not only fulfills his purposes for man through his elected people, but also inaugurates a new age in which all oppressed people become his people. In America, that people is a black people. In order to remain faithful to his Word in Christ, his present manifestation must be the very essence of blackness.It is the job of the Church to become black with him and accept the shame that white society places on blacks. But the Church knows that what is shame to the world is holiness to God. Black is holy, that is, it is a symbol of God's presence in history on behalf of the oppressed man. Where there is black, there is oppression; but blacks can be assured that where there is blackness, there is Christ who has taken on blackness so that what is evil in men's eyes might become good. Therefore Christ is black because he is oppressed, and oppressed because he is black. And if the Church is to join Christ by following his opening, it too must go where suffering is and become black also.This is what the New Testament means by the service of reconciliation. It is not smoothing things over by ignoring the deep-seated racism in white society. It is freeing the racist of racism by making him confront blacks as men. Reconciliation has nothing to do with the “let's talk about it” attitude, or “it takes time” attitude. It merely says, “Look man, the revolution is on. Whose side are you on? "
9 " Some present-day theologians, like Hamilton and Altizer, taking their cue from Nietzsche and the present irrelevancy of the Church to modern man, have announced the death of God. It seems, however, that their chief mistake lies in their apparent identification of God's reality with the signed-up Christians. If we were to identify the work of God with the white church, then, like Altizer, we must “will the death of God with a passion of faith.” Or as Camus would say, “If God did exist, we should have to abolish him. "
