African American Systematic Theory

James H. Evans, Jr., a well-respected African-American theologian, presents his version of "an African-American systematic theology" in We Have Been Believers (Minneapolis: Fortress Press, 1992). Although the text is compelling, the question is whether or not there is a genuine need for yet another "systematic theology" in Christian practice.

Evans would obviously argue that there is. For him, African-Americans have been forced to accept a "European-American" system of theology, which he, and a number of other African-American theologians, views as being oppressive. And although Evans implies that other non-white, non-European ethnic groups have also been abused at the hands of European theology, he restricts the application of his systematic theology to African-Americans. This may be the single largest flaw in his work.

Evans is certainly correct when he states that "Theological reflection is central to the ongoing life of the African-American Christian church" (p. 1). But theological reflection is central to the life of every Christian church--black, white, Chinese, hispanic, Roman Catholic, Baptist, Pentecostal, Methodist, etc. What Evans deems a "chasm" separating black theologians and the practice of black Christian faith can be resolved by a (his) black system of theology.

Evans "systematic theology," however, is less systematic than polemic. As he maneuvers from "Revelation and Liberation" (Chapter 1) to "The Last Shall Be First" (Chapter 7), he off

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ngle biggest obstacles for African-American Christian faith (pp. 5-6). The second task, according to Evans, "is to articulate, interpret, and assess the essential doctrinal affirmations of African-American faith for the contemporary African-American community of faith" (p. 6). He sees in the Hebrew Scriptures a paradigm for the liberation of African-Americans and their faith. And although he states that "this story can become a safe haven . . . in which they might escape to demands of postmodern life" (p. 7), by arguing for a separate theology for African-Americans (indeed, Evans does not even attempt to construct a theology applicable to blacks of all nationalities) Evans sometimes appears to be escapist. When he later states that "black religion has two major aspects, obedience to God's command and the pursuit of God's truth, [and] the discovery of the verity of God's word and the structuring of one's reality in accordance with that word" (p. 19), Evans implies that this is foreign to non-black religion and, thus, that non-black churches cannot provide African-Americans a full religious experience. This second task is the stated focus of Evans' book, and he makes a serious attempt to accomplish it. Unfortunately, b

Category: Philosophy - A