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must never be permitted to detract from the concern for real human beings. The sole purpose of God in black theology is to illuminate the black condition so that blacks can see that their liberation is the manifestation of God's activity. We believe, then, that we can learn more about God, and there- fore about human nature, by studying blacks as they get ready to "do their thing" than by reading some erudite discourse on human nature by a white theologian. God in Jesus meets us in the situation of our oppressed condition and tells us not only who God is and what God is doing about our liberation, but also who we are and what we must do about white racism. If blacks can take christology seriously, then it follows that the meaning of our anthropology is also found in and through our oppressed condition, as we do what we have to about the presence of white racism. Some readers will object to the absence of the "universal note" in the foregoing assertions, asking, "How can you reconcile the lack of universalism regarding human nature with a universal God?" The first reply is to deny that there is a "universal God" in the normal understanding of the term. As pointed out in the previous chapter, God is black. Secondly, black theology is suspicious of those who appeal to a universal, ideal humanity. Oppressors are ardent lovers of human- ity. They can love all persons in general, even black persons, because intellectually they can put blacks in the category called Humanity. With this perspective they can participate in civil rights and help blacks purely on the premise that they are part of a universal category. But when it comes to dealing with particular blacks, statistics transformed into black encounter, they are at a loss. They remind us of Dostoevski's doctor, who said, "I love humanity, but I wonder at myself. The more I love humanity in general, the less I love man in particular."³ The basic mistake of our white opponents is their failure to see that God did not become a universal human being but an oppressed Jew, thereby disclosing to us that both human nature and divine nature are inseparable from oppression and liberation. To know who the human person is is to focus on the Oppressed One and what he does for an oppressed community as it liberates itself from slavery. Jesus is not a human being for all persons; he is a human being ལམའིམངའིཥ་ སྟེ སི་རིསདཱ་ན་%a སྒོ་ང་རུང་བཻཊ་རུ་ཁhuhi

must never be permitted to detract from the concern for real human beings. The sole purpose of God in black theology is to illuminate the black condition so that blacks can see that their liberation is the manifestation of God's activity. We believe, then, that we can learn more about God, and there- fore about human nature, by studying blacks as they get ready to "do their thing" than by reading some erudite discourse on human nature by a white theologian. God in Jesus meets us in the situation of our oppressed condition and tells us not only who God is and what God is doing about our liberation, but also who we are and what we must do about white racism. If blacks can take christology seriously, then it follows that the meaning of our anthropology is also found in and through our oppressed condition, as we do what we have to about the presence of white racism. Some readers will object to the absence of the "universal note" in the foregoing assertions, asking, "How can you reconcile the lack of universalism regarding human nature with a universal God?" The first reply is to deny that there is a "universal God" in the normal understanding of the term. As pointed out in the previous chapter, God is black. Secondly, black theology is suspicious of those who appeal to a universal, ideal humanity. Oppressors are ardent lovers of human- ity. They can love all persons in general, even black persons, because intellectually they can put blacks in the category called Humanity. With this perspective they can participate in civil rights and help blacks purely on the premise that they are part of a universal category. But when it comes to dealing with particular blacks, statistics transformed into black encounter, they are at a loss. They remind us of Dostoevski's doctor, who said, "I love humanity, but I wonder at myself. The more I love humanity in general, the less I love man in particular."³ The basic mistake of our white opponents is their failure to see that God did not become a universal human being but an oppressed Jew, thereby disclosing to us that both human nature and divine nature are inseparable from oppression and liberation. To know who the human person is is to focus on the Oppressed One and what he does for an oppressed community as it liberates itself from slavery. Jesus is not a human being for all persons; he is a human being ལམའིམངའིཥ་ སྟེ སི་རིསདཱ་ན་%a སྒོ་ང་རུང་བཻཊ་རུ་ཁhuhi

Social Psychology (10th Edition)
Social Psychology (10th Edition)
10th Edition
ISBN:9780134641287
Author:Elliot Aronson, Timothy D. Wilson, Robin M. Akert, Samuel R. Sommers
Publisher:Elliot Aronson, Timothy D. Wilson, Robin M. Akert, Samuel R. Sommers
Chapter1: Introducing Social Psychology
Section: Chapter Questions
Problem 1RQ1
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What is the basic failure of white theology?

must never be permitted to detract from the concern for real human beings. The sole purpose of God in black theology is to illuminate the black condition so that blacks can see that their liberation is the manifestation of God's activity. We believe, then, that we can learn more about God, and there- fore about human nature, by studying blacks as they get ready to "do their thing" than by reading some erudite discourse on human nature by a white theologian. God in Jesus meets us in the situation of our oppressed condition and tells us not only who God is and what God is doing about our liberation, but also who we are and what we must do about white racism. If blacks can take christology seriously, then it follows that the meaning of our anthropology is also found in and through our oppressed condition, as we do what we have to about the presence of white racism. Some readers will object to the absence of the "universal note" in the foregoing assertions, asking, "How can you reconcile the lack of universalism regarding human nature with a universal God?" The first reply is to deny that there is a "universal God" in the normal understanding of the term. As pointed out in the previous chapter, God is black. Secondly, black theology is suspicious of those who appeal to a universal, ideal humanity. Oppressors are ardent lovers of human- ity. They can love all persons in general, even black persons, because intellectually they can put blacks in the category called Humanity. With this perspective they can participate in civil rights and help blacks purely on the premise that they are part of a universal category. But when it comes to dealing with particular blacks, statistics transformed into black encounter, they are at a loss. They remind us of Dostoevski's doctor, who said, "I love humanity, but I wonder at myself. The more I love humanity in general, the less I love man in particular."³ The basic mistake of our white opponents is their failure to see that God did not become a universal human being but an oppressed Jew, thereby disclosing to us that both human nature and divine nature are inseparable from oppression and liberation. To know who the human person is is to focus on the Oppressed One and what he does for an oppressed community as it liberates itself from slavery. Jesus is not a human being for all persons; he is a human being ལམའིམངའིཥ་ སྟེ སི་རིསདཱ་ན་%a སྒོ་ང་རུང་བཻཊ་རུ་ཁhuhi
Transcribed Image Text:must never be permitted to detract from the concern for real human beings. The sole purpose of God in black theology is to illuminate the black condition so that blacks can see that their liberation is the manifestation of God's activity. We believe, then, that we can learn more about God, and there- fore about human nature, by studying blacks as they get ready to "do their thing" than by reading some erudite discourse on human nature by a white theologian. God in Jesus meets us in the situation of our oppressed condition and tells us not only who God is and what God is doing about our liberation, but also who we are and what we must do about white racism. If blacks can take christology seriously, then it follows that the meaning of our anthropology is also found in and through our oppressed condition, as we do what we have to about the presence of white racism. Some readers will object to the absence of the "universal note" in the foregoing assertions, asking, "How can you reconcile the lack of universalism regarding human nature with a universal God?" The first reply is to deny that there is a "universal God" in the normal understanding of the term. As pointed out in the previous chapter, God is black. Secondly, black theology is suspicious of those who appeal to a universal, ideal humanity. Oppressors are ardent lovers of human- ity. They can love all persons in general, even black persons, because intellectually they can put blacks in the category called Humanity. With this perspective they can participate in civil rights and help blacks purely on the premise that they are part of a universal category. But when it comes to dealing with particular blacks, statistics transformed into black encounter, they are at a loss. They remind us of Dostoevski's doctor, who said, "I love humanity, but I wonder at myself. The more I love humanity in general, the less I love man in particular."³ The basic mistake of our white opponents is their failure to see that God did not become a universal human being but an oppressed Jew, thereby disclosing to us that both human nature and divine nature are inseparable from oppression and liberation. To know who the human person is is to focus on the Oppressed One and what he does for an oppressed community as it liberates itself from slavery. Jesus is not a human being for all persons; he is a human being ལམའིམངའིཥ་ སྟེ སི་རིསདཱ་ན་%a སྒོ་ང་རུང་བཻཊ་རུ་ཁhuhi
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