Syndicate Theology’s symposium on Willie James Jennings’s book, The Christian Imagination: Theology and the Origins of Race, begins tomorrow, July 21. Below I have copied (from Syndicate’s website) an overview of the book and the opening paragraph from each panelist’s review. Please join us for what will be, no doubt, an excellent and lively conversation.
Why has Christianity, a religion premised upon neighborly love, failed in its attempts to heal social divisions? In this ambitious and wide-ranging work, Willie James Jennings delves deep into the late medieval soil in which the modern Christian imagination grew, to reveal how Christianity’s highly refined process of socialization has inadvertently created and maintained segregated societies. A probing study of the cultural fragmentation—social, spatial, and racial—that took root in the Western mind, this book shows how Christianity has consistently forged Christian nations rather than encouraging genuine communion between disparate groups and individuals.
Weaving together the stories of Zurara, the royal chronicler of Prince Henry, the Jesuit theologian Jose de Acosta, the famed Anglican Bishop John William Colenso, and the former slave writer Olaudah Equiano, Jennings narrates a tale of loss, forgetfulness, and missed opportunities for the transformation of Christian communities. Touching on issues of slavery, geography, Native American history, Jewish-Christian relations, literacy, and translation, he brilliantly exposes how the loss of land and the supersessionist ideas behind the Christian missionary movement are both deeply implicated in the invention of race.
Using his bold, creative, and courageous critique to imagine a truly cosmopolitan citizenship that transcends geopolitical, nationalist, ethnic, and racial boundaries, Jennings charts, with great vision, new ways of imagining ourselves, our communities, and the landscapes we inhabit.
About the Author
Willie James Jennings is Associate Professor of Theology and Black Church Studies at Duke Divinity School, where he previously served as academic dean. He lives in Durham, North Carolina.
Peter Goodwin Heltzel, “Cross the Sea and Cleanse the Temple” (July 21)
CHRISTIANITY IN THE AMERICAS is shrouded in a dark past of white supremacy and colonial violence. Given Christianity’s history of colonial captivity, is the Christian imagination exhausted or can it still speak meaningfully and creatively today? In The Christian Imagination Willie James Jennings lays out a persuasive case detailing the racist and capitalist underpinnings of colonial Christianity in Portugal, Peru, South Africa, and the United States, showing how this colonial legacy continues to dominate the establishment agenda of the theological academy. Despite these realities, he further argues that the Christian imagination can be fired once again if the church can reconnect to Israel, creation, and the Creator. His call to theological intimacy amidst a world of cultural fragmentation is prophetic, hearkening a post-colonial future for the world Christian communion.
Cynthia R. Nielsen, “Rending New Life From Mangled Places” (July 23)
WILLIE JAMES JENNINGS’ BOOK, The Christian Imagination: Theology and the Origins of Race, is a revolutionary study in the ongoing conversation of the relation between race and Christian theology and practice. In my essay, I discuss key themes of the book, which include: the connection between land and identity, the role of whiteness as an evaluative form or racialized lens for interpreting others and the world, the injurious and dehumanizing effects of Christianity’s embrace of colonizing practices, and Jennings’ original insights regarding how such practices can be understood as expressions of de-formed Christian doctrines. Toward the end of my essay, I transition to a more critical dialogue, both for the purpose of furthering the conversation and for my own education.
A. J. Walton, “Supersessionist Sensibilities, Supremacist Imagination” (July 28)
PERHAPS IT’S A TAD ODD to state upfront the many ways a theologian has influenced a young academic. But setting aside worries that I may come across as some crazed fan—a Beyoncé or Beatles type of groupie, you know?—I find no need to deny the fact that Willie James Jennings—the teacher, the mentor, and the many other descriptors that can follow his name—has and continues to shape not only how I understand Christian theology proper (if there is such a thing), but also how I navigate the everyday complexities that is life and vocation in this our (post?) modern context. The truth is this: Jennings is a theological genius and a force with whom we must all reckon.
Mary McClintock Fulkerson, “The Colorblindness of a Diseased Social Imagination” (July 30)
AFTER DOING AN ETHNOGRAPHIC study of a white southern Protestant church that decided to become multiracial I have seen how crucial it is to better understand and complexify the subject of “race” and Christianity. Initially thinking this church was a real gem, given how few significantly interracial churches exist, I discovered all sorts of problems, including continuing white obliviousness about race. Some of the white members who intentionally formed this interracial church, performed racist behavior. Some decided the church was getting “too black” and left. Other whites reacted negatively when the founding white pastor was replaced by a black pastor. Many white members just did not want to talk about race. As a southern white girl raised in a white church in a family that totally ignored race issues, I did not think I was either racist or privileged. Not until this experience as an adult did I even begin to discover my own obliviousness.