ChickenBones: A Journal
for Literary & Artistic African-American Themes
It is becoming evident that everything gets along without “God,” and just as well
as before. As in the scientific field, so in human affairs generally, what we call
“God” is being more and more edged out of life, losing more and more ground.
Books by Bonheoffer
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How to Approach Questions of Guilt & Death
The Ultimate QuestionsDeath & Guilt
By Dietrich Bonheoffer
You have asked so many important questions on the subjects that have been occupying me lately, that I should be happy if I could answer them all myself. But I’m afraid the whole thing is very much in the initial stages. As usual, I am led on more by an instinctive feeling for the questions which are bound to crop up rather than by any conclusions I have reached already. I will try to define my position from the historical angle.
The Autonomy of Man
The movement beginning about the thirteenth century (I am not going to get involved in any arguments about the exact date) towards the autonomy of man (under which head I place the discovery of the laws by which the world lives and manages in science, social and political affairs, art, ethics and religion) has in our time reached a certain completion. Man has learned to cope with all questions of importance without recourse to God as a working hypothesis. In questions concerning science, art, and even ethics, this has become an understood thing which one scarcely dares to tilt at any more. But for the last hundred years or so it has been increasingly true of religious questions also: It is becoming evident that everything gets along without “God,” and just as well as before. As in the scientific field, so in human affairs generally, what we call “God” is being more and more edged out of life, losing more and more ground.
Catholic and Protestant historians are agreed that it is in this development that the great defection from God, from Christ, is to be discerned, and the more they bring in and make use of God and Christ in opposition to this trend, the more the trend itself considers itself to be anti-Christian. The world which has attained to a realization of itself and of the laws which govern its existence is so sure of itself that we become frightened. False starts and failures do not make the world deviate from the path and development it is following; they are accepted with fortitude and detachment as part of the bargain, and even an event like the present war is no exception. Christian apologetic has taken the most varying forms of opposition to this self-assurance. Efforts are made to prove to a world thus come of age that it cannot live without the tutelage of “God.”
Even though there has been surrender on all secular problems, there still remain the so-called ultimate questionsdeath, guilton which only “God” can furnish an answer, and which are the reason why God and the Church and the pastor are needed. Thus we live, to some extent, by these ultimate questions of humanity. But what if one day they no longer exist as such, if they too can be answered without “God”? We have of course the secularized off-shoots of Christian theology, the existentialist philosophers and the psychotherapists, who demonstrate to secure, contented, happy mankind that it is really unhappy and desperate, and merely unwilling to realize that it is in severe straits it knows nothing at all about, from which only they can rescue it.
Wherever there is health, strength, security, simplicity, they spy luscious fruit to gnaw at or to lay their pernicious eggs in. They make it their object first of all to drive men to inward despair, and then it is all theirs. That is secularized methodism. And whom does it touch? A small number of intellectuals, of degenerates, of people who regard themselves as the most important thing in the world and hence like looking after themselves. The ordinary man who spends his everyday life at work, and with his family, and of course with all kinds of hobbies and other interests too, is not affected. He has neither time nor inclination for thinking about his intellectual despair and regarding his modest share of happiness as a trial, a trouble or a disaster.
False Christian Apologetics
The attack by Christian apologetic upon the adulthood of the world I consider to be in the first place pointless, in the second ignoble, and in the third un-Christian. Pointless, because it looks to me like an attempt to put a grown-up man back into adolescence, i.e. to make him dependent on things on which he is not in fact dependent any more, thrusting him back into the midst of problems which are in fact not problems for him any more. Ignoble, because this amounts to an effort to exploit the weakness of man for purposes alien to him and not freely subscribed to by him. Un-Christian, because for Christ himself is being substituted one particular stage in the religiousness of man, i.e. a human law. Of this more later.
But first a word or two on the historical situation. The question is, Christ and the newly matured world. It was the weak point of liberal theology that it allowed the world the right to assign Christ his place in that world: in the dispute between Christ and the world it accepted the comparatively clement peace dictated by the world. It was its strong point that it did not seek to put back the clock, and genuinely accepted the battle (Troeltsch), even though this came to an end with its overthrow.
Overthrow was succeeded by capitulation and an attempt at a completely fresh start based on consideration of the Bible and Reformation fundamentals of the faith. Heim sought, along pietist and methodist lines, to convince individual man that he was faced with the alternative “either despair or Jesus.” He gained “hearts.” Althaus, carrying forward the modern and positive line with a strong confessional emphasis, endeavoured to wring from the world a place for Lutheran teaching (ministry) and Lutheran worship, and otherwise left the world to its own devices.
Tillich & Barth
Tillich set out to interpret the evolution of the world itselfagainst its willin a religious sense, to give it its whole shape through religion. That was very courageous of him, but the world unseated him and went on by itself: he too sought to understand the world better than it understood itself, but it felt entirely misunderstood, and rejected the imputation. (Of course the world does need to be understood better than it understands itself, but not “religiously,” as the religious socialists desired.) Barth was the first to realize the mistake that all these efforts (which were all unintentionally sailing in the channel of liberal theology) were making in having as their objective the clearing of a space for religion in the world or against the world.
He called the God of Jesus Christ into the lists against religion, “pneuma against sarx.” That was and is his greatest service (the second edition of his Epistle to the Romans, in spite of all its neo-Kantian shavings). Through his later dogmatics, he enabled the Church to effect this distinction in principle all along the line. It was not that he subsequently, as is often claimed, failed in ethics, for his ethical observations-so far as he has made any-are just as significant as his dogmatic ones; it was that he gave no concrete guidance, either in dogmatics or in ethics, on the non-religious interpretation of theological concepts. There lies his limitation, and because of it his theology of revelation becomes positivist, a “positivism of revelation,” as I put it.
The Confessing Church has to a great extent forgotten all about the Barthian approach, and lapsed from positivism into conservative restoration. The important thing about that Church is that it carries on the great concepts of Christian theology, but that seems all it will do. There are, certainly, in these concepts the elements of genuine prophetic quality (under which head come both the claim to truth and the mercy you mention) and of genuine worship, and to that extent the message of the Confessing Church meets only with attention, hearing and rejection. But they both remain unexplained and remote, because there is no interpretation of them.
People like, for instance, Schutz, or the Oxford Group, or the Berneucheners, who miss the “movement” and “life,” are dangerous reactionaries, retrogressive because they go straight back behind the approach of revelation theology and seek for “religious” renewal. They simply do not understand the problem at all, and what they say is entirely beside the point. There is no future for them (though the Oxford people would have the biggest chance if they were not so completely devoid of biblical substance).
Bultmann & Liberalism
Bultmann would seem to have felt Barth’s limitations in some way, but he misconstrues them in the light of liberal theology, and hence goes off into the typical liberal reduction process (the “mythlogical” elements of Christianity are dropped, and Christianity is reduced to its “essence”). I am of the view that the full content, including the mythological concepts, must be maintained. The New Testament is not a mythological garbing of the universal truth; this mythology (resurrection and so on) is the thing itselfbut the concepts must be interpreted in such a way as not to make religion a precondition of faith (cf. circumcision in St. Paul). Not until that is achieved will, in my opinion, liberal theology be overcome (and even Barth is still dominated by it, though negatively), and, at the same time, the question it raises be genuinely taken up and answeredwhich is not the case in the positivism of revelation maintained by the Confessing Church.
The World’s Coming of Age
The world’s coming of age is then no longer an occasion for polemics and apologetics, but it is really better understood than it understands itself, namely on the basis of the Gospel, and in the light of Christ,
You ask whether this leaves any room for the Church, or has it gone for good? And again, did not Jesus himself use distress as his point of contact with men, whether as a consequence the “methodism” I have so frowned upon is not right after all?
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#1 – Justify My Thug by Wahida Clark #2 – Flyy Girl by Omar Tyree #3 – Head Bangers: An APF Sexcapade by Zane #4 – Life Is Short But Wide by J. California Cooper #5 – Stackin’ Paper 2 Genesis’ Payback by Joy King #6 – Thug Lovin’ (Thug 4) by Wahida Clark #7 – When I Get Where I’m Going by Cheryl Robinson #8 – Casting the First Stone by Kimberla Lawson Roby #9 – The Sex Chronicles: Shattering the Myth by Zane
#10 – Covenant: A Thriller by Brandon Massey
#11 – Diary Of A Street Diva by Ashley and JaQuavis
#12 – Don’t Ever Tell by Brandon Massey
#13 – For colored girls who have considered suicide by Ntozake Shange
#14 – For the Love of Money : A Novel by Omar Tyree
#15 – Homemade Loves by J. California Cooper
#16 – The Future Has a Past: Stories by J. California Cooper
#17 – Player Haters by Carl Weber
#18 – Purple Panties: An Eroticanoir.com Anthology by Sidney Molare
#19 – Stackin’ Paper by Joy King
#20 – Children of the Street: An Inspector Darko Dawson Mystery by Kwei Quartey
#21 – The Upper Room by Mary Monroe
#22 Thug Matrimony by Wahida Clark
#23 – Thugs And The Women Who Love Them by Wahida Clark
#24 – Married Men by Carl Weber
#25 – I Dreamt I Was in Heaven – The Rampage of the Rufus Buck Gang by Leonce Gaiter
#1 – Malcolm X: A Life of Reinvention by Manning Marable #2 – Confessions of a Video Vixen by Karrine Steffans #3 – Dear G-Spot: Straight Talk About Sex and Love by Zane #4 – Letters to a Young Brother: MANifest Your Destiny by Hill Harper #5 – Peace from Broken Pieces: How to Get Through What You’re Going Through by Iyanla Vanzant #6 – Selected Writings and Speeches of Marcus Garvey by Marcus Garvey #7 – The Ebony Cookbook: A Date with a Dish by Freda DeKnight #8 – The Isis Papers: The Keys to the Colors by Frances Cress Welsing #9 – The Mis-Education of the Negro by Carter Godwin Woodson
#10 – John Henrik Clarke and the Power of Africana History by Ahati N. N. Toure
#11 – Fail Up: 20 Lessons on Building Success from Failure by Tavis Smiley
#12 –The New Jim Crow: Mass Incarceration in the Age of Colorblindness by Michelle Alexander
#13 – The Black Male Handbook: A Blueprint for Life by Kevin Powell
#14 – The Other Wes Moore: One Name, Two Fates by Wes Moore
#15 – Why Men Fear Marriage: The Surprising Truth Behind Why So Many Men Can’t Commit by RM Johnson
#16 – Black Titan: A.G. Gaston and the Making of a Black American Millionaire by Carol Jenkins
#17 – Brainwashed: Challenging the Myth of Black Inferiority by Tom Burrell
#18 – A New Earth: Awakening to Your Life’s Purpose by Eckhart Tolle
#19 – John Oliver Killens: A Life of Black Literary Activism by Keith Gilyard
#20 – Alain L. Locke: The Biography of a Philosopher by Leonard Harris
#21 – Age Ain’t Nothing but a Number: Black Women Explore Midlife by Carleen Brice
#22 – 2012 Guide to Literary Agents by Chuck Sambuchino #23 – Chicken Soup for the Prisoner’s Soul by Tom Lagana #24 – 101 Things Every Boy/Young Man of Color Should Know by LaMarr Darnell Shields
#25 – Beyond the Black Lady: Sexuality and the New African American Middle Class by Lisa B. Thompson
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Dorothy Sterlings biography of Robert Smalls is Captain of the Planter: The Story of Robert Smalls (Garden City, N. Y.: Doubleday & Co., Inc., 1958). In most history books, the contributions of Negroes during the Civil War and Reconstructions are ignored. Robert Smalls was one of the heroes who is rarely mentioned. He was a Negro slave who stole a ship from the Confederates, served on it with the Union Army with distinction, and finally served several terms in Congress.
All this was accomplished against the handicaps first of slavery, then of the prejudice of the Union Army, and finally of the Jim Crow laws, which eventually conquered him. Besides its value in contradicting the history book insinuation that the Negro was incapable of political enterprise and that the South was right in imposing Jim Crow laws, Captain of the Planter is an exciting adventure story. Captain Smalls escape from slavery and his battle exploits make interesting reading, and the style is fast moving.Barbara Dodds /
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GREAT BAY, St. Martin (July 31, 2011)Its official. Its a bestseller! From Yvettes Kitchen To Your Table A Treasury of St. Martins Traditional & Contemporary Cuisine by Yvette Hyman has sold out, according to House of Nehesi Publishers (HNP). In a record seven weeks after its June 2011 release here, less than 80 copies of the cookbook are left in bookstores and with the authors family representatives charged with distribution, said Jacqueline Sample, HNP president. The decision on whether to reprint a new batch of From Yvettes Kitchen lies with the family of the late award-winning chef, said the publisher.We are very thankful to the people of St. Martin for embracing Yvettes cookbook. The visitors to our island also bought many copies of this beautifully designed book of the nations cuisine, said Sample.From Yvettes Kitchen is made up of 13 chapters, including Appetizers, Soups, Poultry, Fish and Shellfish, Meat, Salads, Dumplings, Rice and Fungi, Breads, and Desserts.
The 312-page full color book includes recipes for Souse, the ever-popular Johnny cake, and Conch Yvettes. Lamb stew, coconut tart, guavaberry, and soursop drink are also among the over 200 recipes à la Yvette in this Treasury of St. Martins Traditional & Contemporary Cuisine, said Sample.We hope that this cookbooks success also adds to the indicator of the performance and importance of books published in the Caribbean, said Sample.The other HNP book that sold out in such a short time was the 1989 poetry collection Golden Voices of Smaatin. That first title by Ruby Bute had sold out in about three months and has since been reprinted, said Sample.
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of a Growing Religion in America
By Miguel A. De La Torre
This book by Miguel De la Torre offers a fascinating guide to the history, beliefs, rituals, and culture of Santeriaa religious tradition that, despite persecution, suppression, and its own secretive nature, has close to a million adherents in the United States alone. Santeria is a religion with Afro-Cuban roots, rising out of the cultural clash between the Yoruba people of West Africa and the Spanish Catholics who brought them to the Americas as slaves. As a faith of the marginalized and persecuted, it gave oppressed men and women strength and the will to survive. With the exile of thousands of Cubans in the wake of Castro’s revolution in 1959, Santeria came to the United States, where it is gradually coming to be recognized as a legitimate faith tradition.
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By Bart D. Ehrman
The evocative title tells it all and hints at the tone of sensationalism that pervades this book. Those familiar with the earlier work of Ehrman, a distinguished professor of religious studies at the University of North Carolina, Chapel Hill, and author of more than 20 books including Misquoting Jesus, will not be surprised at the content of this one. Written in a manner accessible to nonspecialists, Ehrman argues that many books of the New Testament are not simply written by people other than the ones to whom they are attributed, but that they are deliberate forgeries. The word itself connotes scandal and crime, and it appears on nearly every page. Indeed, this book takes on an idea widely accepted by biblical scholars: that writing in someone else’s name was common practice and perfectly okay in ancient times.
Ehrman argues that it was not even then considered acceptablehence, a forgery. While many readers may wish for more evidence of the charge, Ehrman’s introduction to the arguments and debates among different religious communities during the first few centuries and among the early Christians themselves, though not the book’s main point, is especially valuable.Publishers Weekly
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By Wole Soyinka
Aké: The Years of Childhood is a memoir of stunning beauty, humor, and perception
a lyrical account of one boy’s attempt to grasp the often irrational and hypocritical world of adults that equally repels and seduces him. Soyinka elevates brief anecdotes into history lessons, conversations into morality plays, memories into awakenings. Various cultures, religions, and languages mingled freely in the Aké of his youth, fostering endless contradictions and personalized hybrids, particularly when it comes to religion. Christian teachings, the wisdom of the ogboni, or ruling elders, and the power of ancestral spirits
who alternately terrify and inspire him
all carried equal metaphysical weight. Surrounded by such a collage, he notes that “God had a habit of either not answering one’s prayers at all, or answering them in a way that was not straightforward.” In writing from a child’s perspective, Soyinka expresses youthful idealism and unfiltered honesty while escaping the adult snares of cynicism and intolerance. His stinging indictment of colonialism takes on added power owing to the elegance of his attack.
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From The World and Africa, 1965
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update 19 July 2012