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James Cone achieved respectability for Black theology in the academy. His example

of theological protest contributed to the boldness of liberation theologians around the world as
well as feminist, womanist, and homosexual theologians in the U.S. A survey of the credentials
of the second generation of black theologians reveals that Cone has intellectually sired many
black scholars in the academic disciplines of theology, ethics, and biblical studies.

Conclusion

In conclusion, one must ask whether Black theology was (and is) a prophetic

interpretation of the gospel of Jesus Christ or, as Paul says in book of Galatians, "another
gospel." Before Christians can consider the present and future implications of Black theology,
one must ask the question, "Since its inception, has Black theology ever been Christian?"

Again, a historical survey of Black theologys infancy is insightful because Cones priorities and
methodology have been generally accepted by the second generation of "black theologians."

This paper lends itself to at least five insights. First, Black theology did not arise within a
Christian context but rather a secular socio-political setting. Second, Black theology did not
articulate a whole Christian theology but a truncated ideology respectful black folks religious
idioms. Third, Black theology did not respond to the ridicule, by the Nation of Islam, of
essential Christian truths as a Christian voice in the Black community would have felt
obligated to do. Fourth, Black theologys fruits must be examined. The pastors and churches
that embraced it are no longer within the bounds of Christianity but rather pursue Black or
African religion that is open to syncretism and pluralism. Fifth, the overwhelming majority of
black Christians either rejected Black Power/Theology or only "timidly" embraced it. Was Black
theology Christian in its origins? It appears not.

Despite Cones protest in the preface of God of the Oppressed, in 1997, nearly twenty

years later, Black theology still appeared to be black ideology.

Noel Erskine says, "[Cones]

passion was to relate Black Power to the Black church" (emphasis mine).

If the label

"theology" is conceded, it is conceded in the sense that Cone claims it, with references to many
sources Christian and non-Christian. Was Black theology Christian in its origins? It appears
not.

While Black theology is clearly beyond the bounds of orthodox Christianity, the

racist history of Christianity in America suggests that its complaint is an outside voice that
needs to be heard by some, black and white.

One white theologian states candidly, "Black

If the local church is the locale of Christianity, then the outlook for Black theology, within

Christianity, does not seem promising. Scholastic societies are the locale of Black theology. Cone says, "Black
theology today [1993] is being defined by seminary and university professors in the context of the Society for the
Study of Black Religion (SSBR) and AAR. These are not places where pastors are likely to spend their time. As a
result, Black theology and the Black Church have not had a happy time together. Both have suffered a kind of
isolation from each other." Cone and Wilmore, Black Theology: 1980-1992, 7.

Although others were writing in Black theologys early years, Cone was (and is) the main progenitor

of Black theologians, biblical scholars, and ethicists. While acknowledging others, Carey says, "in any mode of
analysis Cone is a major figure to be reckoned with." John H. Carey, "What Can We Learn," 519.

Bruce L. Fields suggest Black theology was "a theological response, at least in it early forms, to

racism." Bruce L. Fields, Introducing Black Theology, 12. Wilmore said Black theology "extrapolated from Black
Power a theological referent." Cone and Wilmore, Black Theology: 1966-1979, 15. One might ask if a socio-
political ideology could provide a basis for Christian theology.

Noel Erskine, King Among the Theologians, 93.

Carey suggests several things that the broader Christian community can learn from Black theology.

Three of them are "(1)The work of black theologians has clarified for us the importance of the black experience as a
distinctive but frequently overlooked dimension in the American Christian tradition...(2) Black theology has
clarified for us how deeply imbedded the white church is in the American political and economic power
structure...(3) black theology has registered a telling blow in pointing out the scope and pervasiveness of racism in