Free PDF Prophesy Deliverance!, by Cornel West

Free PDF Prophesy Deliverance!, by Cornel West

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Prophesy Deliverance!, by Cornel West

Free PDF Prophesy Deliverance!, by Cornel West

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About the Author

Cornel West is Class of 1943 University Professor in the Center for African American Studies at Princeton University in Princeton, New Jersey. He is considered one of America's most provocative public individuals and has been a champion for racial justice since childhood. His writing, speaking, and teaching weave together the traditions of the black Baptist church, progressive politics, and jazz. The New York Times has praised his "ferocious moral vision."

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Product details

Paperback: 192 pages

Publisher: Westminster John Knox Press; Anniversary edition (January 1, 2002)

Language: English

ISBN-10: 9780664223434

ISBN-13: 978-0664223434

ASIN: 0664223435

Product Dimensions:

6 x 0.4 x 9 inches

Shipping Weight: 12.3 ounces (View shipping rates and policies)

Average Customer Review:

4.4 out of 5 stars

13 customer reviews

Amazon Best Sellers Rank:

#511,420 in Books (See Top 100 in Books)

This book isn't for the regular person to read. I decided to read this book because I liked Cornel's book "Black Prophetic Fire" and summary for this book was what I was interested in at the time. As I begin to read, I found myself looking in the dictionary too much to the point where it was an inconvenience. I can read most books but Cornel's vocabulary is too complex for me which made this book to difficult to comprehend. If you read this book and understood it I commend you.

This book helped me to rethink liberalism and its capitalistic connection. A new Marxism seems more attractive as a necessary component the Black Christian prophetic tradition.

as described,, on time

good

Great book.

This book captures the underlying issues of the social issues surrounding racial and economic injustice. West is brilliant in his analysis of complex issues and their by-products.

Textbook received in Great Condition!!!

Cornel West is a Harvard professor, magnificent public speaker, activist, author (e.g., Race Matters,Democracy Matters: Winning the Fight Against Imperialism,The American Evasion of Philosophy: A Genealogy of Pragmatism,Ethical Dimensions of Marxism,Prophetic Thought in Postmodern Times,Prophetic Reflections: Notes on Race and Power in America, etc.), and preeminent "public intellectual." [NOTE: page numbers below refer to the 185-page paperback edition.]He wrote in the Preface to this 1982 book, “American philosophy has never taken the Afro-American experience seriously… to launch the prospect of an Afro-American religious philosophy with a deep sense of cultural and political engagement is an implicit indictment of contemporary American political thought. Yet I am in this book neither to ridicule the racism of past and present American philosophers nor to highlight the harms of the professionalization of American philosophy. Rather, I shall attempt to put forward an Afro-American philosophy that is essentially a specific expression of contemporary American philosophy that is essentially a specific expression of contemporary American philosophy which takes seriously the Afro-American experience… Its primary objective is neither to achieve scientific status nor to acquire professional acceptance, but rather to aspire toward a demystifying hermeneutic of the Afro-American experience which enhances the cause of human freedom.”He observes, “Black people became Christians for intellectual, existential, and political reasons. Christianity is, as Friedrich Nietzsche has taught us and liberation theologians remind us, a religion especially fitted to the oppressed. It looks at the world from the perspective of those below. The African slaves’ search for identity could find historical purpose in the exodus of Israel out of slavery and personal meaning in the bold identification of Jesus Christ with the lowly and the downtrodden. Christianity is also first and foremost a … triumph of good over evil… The Christian emphasis on against-the-evidence hope for triumph over evil struck deep among many of them.” (Pg. 35)He argues, “We live now three decades after the end of European modernity. The very term ‘postmodernism’ reflects fear of the future…” (Pg. 41) He continues, “For the first time, European audiences look to the United States for artistic and cultural leadership… The point is not so much that the United States has come of age, but rather that the United States has seized Western cultural leadership in a declining and decadent age. Of course, the United States has no Jean-Paul Sartre or Martin Heidegger, no Samuel Beckett or even Gabriel Garcia Márquez. Yet cultural leadership in the West no longer requires such stellar figures; productive academic figures now suffice.” (Pg. 43)He explains, “I will attempt … delineating four ideal types that embody distinct Afro-American historical traditions of thought and action… The four theoretical constructs to be considered are the exceptionalist, assimilationist, marginalist, and humanist traditions in Afro-American history… [1] The Afro-American exceptionalist tradition lauds the uniqueness of Afro-American culture and personality. It claims a ‘sui generis’ status for Afro-American life in regard to form and content. It stresses what qualitatively distinguishes Afro-Americans from the rest of humanity, especially what sets them apart from white Americans… [2[ The Afro-American assimilationalist tradition considers Afro-American culture and personality to be pathological. It rejects any idea of an independent, self-supportive Afro-American culture… [3] The Afro-American marginalist tradition posits Afro-American culture to be restrictive, constraining, and confining. It emphasizes the suppression of individuality, eccentricity, and nonconformity within Afro-American culture… [4] The Afro-American humanist tradition extolls the distinctiveness of Afro-American culture and personality. It accents the universal human content of Afro-American cultural forms… This tradition affirms Afro-American membership in the human race, not above it or below it.” (Pg. 70-71)He asserts, “Afro-American critical thought must hold the assimilationalist response to be unacceptable. The wholesale renunciation of Afro-American culture only denigrates Afro-Americans. It deprives them of the autonomous elements of their way of life, the genuine creations of their cultural heritage… Just as the exceptionalist tradition looks at Afro-American culture and sees no evil, so the assimilationalist tradition looks and sees no good. The … latter … overlooks the possibility of cultural vitality and poverty-ridden living conditions existing simultaneously in Afro-American life.” (Pg. 80)He suggests, “The Afro-American humanist tradition reached it literary apex in the writings of Ralph Ellison. He stands out among Afro-American humanists, and all Afro-American artists of the other traditions, not only because of the superb mastery of his craft and the acuteness of this mind but also because he takes the Afro-American art forms of the past with more INTELLECTUAL SERIOUSNESS than to other Afro-American artists.” (Pg. 88)He summarizes, “Afro-American philosophy deems the norms of the humanist tradition desirable. These norms of individuality and democratic control of the political and productive processes are acceptable because they promote personal development, cultural growth, and human freedom. They foster the fulfillment of the potentialities and capacities of all individuals, encourage innovation and originality in Afro-American culture, and expand people’s control over those institutions which deeply affect their lives. In this way, Afro-American philosophy reconstructs the Afro-American past and critically evaluates Afro-American responses to crucial challenges in the present. It attempts to understand the Afro-American experience in order to enhance and enrich the lives of Afro-Americans; it demands personal integrity and political action.” (Pg. 91)He acknowledges, “In fact, postmodern times require an exaggeration of human possibility in order to keep alive the very notions of negation of activity of transformation. The Christian and Marxist views regarding human nature clash---and indeed are irreconcilable---but in one-dimensional societies which render revolutionary praxis a utopian dream and oppositional activity a nostalgic memory, naïve overstatements of human possibilities resemble divine revelations.” (Pg. 99)He outlines, “I shall examine briefly the evolution of the prophetic Christian tradition in the Afro-American experience---which I refer to here as black theology---and suggest that the present expression of this tradition in postmodern times is black theology as critique of capitalist civilization. The first stage can be viewed roughly as ‘Black Theology of Liberation as Critique of Slavery.’ … The second stage can be viewed as ‘Black Theology of Liberation as Critique of Institutional Racism.’ This stage… found black prophetic Christians principally focusing attention on the racist institutional structures in the United States which rendered the vast majority of black people politically powerless… It is not accident that many of the salient black prophetic Christian leaders…favored during this stage a return of black people to Africa… The most effective black prophetic Christian leader during this stage was, of course, Martin Luther King, Jr.” (Pg. 102-103)He continues, “a third stage commenced: ‘Black Theology of Liberation as Critique of White North American Theology.’ In this stage, which lasted less than a decade (1969-1977), we witnessed the first full-fledged academic expression of liberation theology in general and black theology of liberation in particular in the United States… This particular stage was an intellectually creative one---partly in response to the spontaneous rebellion of black people in the streets, the more disciplined political praxis of Black Power groups, and the paralysis of most white North American theologians. Yet the conception of black theology was, in retrospect, understandably narrow: it focused principally on the failings of white North American theology, especially its silence on racial justice and the white racism within mainstream establishment churches and religious agencies.” (Pg. 104)He goes on, “The fourth stage—and the stage that black prophetic theologians are presently transcending---can be viewed as ‘Black Theology of Liberation as Critique of U.S. Capitalism.’ …Yet the prevailing conception of black theology of liberation remains inadequate. I believe that a new conception of black theology of liberation is needed which preserves the positive content of its earlier historical stages, overcomes its earlier (and inevitable) blindnesses, and makes explicit its present challenges.” (Pg. 105)He points out, “Aside from James Cone in his latest writings, black theologians remain uncritical of America’s imperialist presence in Third World countries, its capitalist system of production, and its grossly unequal distribution of wealth. Therefore we may assume they find this acceptable. If this is so, then the political and socioeconomic components of black liberation amount to racial equality before the law, equal opportunities in employment, education and business, and economic parity with whites in median income. Surely, this situation would be better than the current dismal one, but it hardly can be viewed as black liberation.” (Pg. 111-112) He continues, “Black theologians hardly mention the wealth, power, and influence of multinational corporations that monopolize production… black theologians do not emphasize sufficiently the way in which the racist interpretations of the gospel they reject encourage and support the capitalist system of production… Instead of focusing on these matters, black theologians draw attention to the racist practices in American society.” (Pg. 113) He summarizes, “Therefore, class position contributes more than racial status to the basic form of powerlessness in America.” (Pg. 115)He concludes, “Political liberalism is alive in the Afro-American community … because as long as the only alternatives presented to Afro-Americans are liberalism and right-wing Marxism, liberalism will prevail… The present dilemma of the Afro-American liberation movement is to find its way between the Scylla of bourgeois liberalism and the Charybdis of right-wing Marxism.” (Pg. 145) He adds, “Revolutionary Christian perspective and praxis must remain anchored in the prophetic Christian tradition in the Afro-American experience which provides the norms of individuality and democracy; guided by the cultural outlook of the Afro-American humanist tradition which promotes the vitality and vigor of black life; and informed by the social theory and political praxis of progressive Marxism...” (Pg. 146)This book should be considered “must reading” for any one studying Black Theology, Black Religion and the Black Church, Democratic Socialism, and Progressive thought in general.

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