Toward an Anti-Racist Political Theology

Abstract

Anti-Black racism and white supremacy are critical and interrelated contemporary crises. Achille Mbembe theorizes the confluence of these crises in the concepts of necropolitics and Black reason. But Mbembe does not elaborate the historical relationship between anti-Black necropolitics and Christian thought. I address this aporia in my dissertation while also formulating a theological response through an integrated reading of James Cone and Johann Baptist Metz. In Chapter One, I adopt Mbembe’s framework to contend that the uncritical coöptation of Black reason by white Christianity has resulted in a necropolitical theology, which I demonstrate through an evaluation of three theological loci: anthropology, Christology, and eschatology. Turning to constructive possibilities, chapter two introduces Cone and Metz, whose theologies I read against necropolitical theology. Chapter Two argues that Cone’s revaluation of Blackness as God’s intent for humanity meets Metz’s call for an anthropological revolution of white Christians at the point of conversion: a decision to die to whiteness and become Black with God. Chapter Three emphasizes revelation in Cone’s Christology as an objective Black event; the subjective, ecstatic encounter with the crucified and resurrected Christ; and the necessity of the Cross for theological imagination. Metz’s Holy Saturday Christology, specifically, his paradigmatic memoria passionis, grounded in the descensus ad infernos, complements Cone’s notion of concrete and transformative encounter with Jesus as it emphasizes solidarity with the oppressed. Chapter Four addresses the deformation of Christian hope by necropolitical theology. I integrate Cone’s analysis of Black hope in existential, material, and apocalyptic interpretations of eschatology with Metz’s eschatological proviso which, above all, suggests that one must see the future from the memory of the suffering and the dead. In the United States, I argue that this means white Christians are called to relational praxis in solidarity with oppressed Black communities. In Chapter Five, the conclusion, I look to the pericope on discipleship in Mark 8 in tandem with the theological interventions from Cone and Metz to provide an assessment of what it might mean for white Christians to become Black with God.