Healing the Racial Divide. Lincoln Rice
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href="#ulink_9cc5519d-032f-5368-8c61-aceef748cee3">45. Ibid., 14–15.
46. Ibid., 23–27.
47. Melczek, Created in God’s Image, Opening Letter, 1–2, 27–28, 29–34, 41.
48. Fredal, “A Catholic Diocese’s Initiative to End Racism,” 188.
49. Ibid., 187.
50. Flynn, In God’s Image, no paragraph or page numbers.
51. Hughes, “Made in the Image of God,” 4.
52. Ibid., 5; St. Augustine’s website is: http://www.staugustinecatholicchurch-neworleans.org/. Regarding this event, see also, Peter Finney, Jr., “Archbishop Reopens New Orleans Church After Dispute is Resolved,” Catholic News Service, 10 April 2006, http://www.catholicnews.com/data/stories/cns/0602073.htm; Associated Press, “New Orleans Black Parish Faces Uncertain Future,” MSNBC.com, 13 March 2006, http://www.msnbc.msn.com/id/11811002/ns/us_news-life/.
53. Hughes, “Made in the Image of God,” 5.
54. In 1988, the cause for sainthood began for Delille. In March 2010, Pope Benedict declared that she had lived a life of “heroic virtues,” which is one step before beatification and two steps before sainthood can be declared. She could very well become the first African American saint.
55. Hughes, “Made in the Image of God”, 7–9, 13–16.
56. Ibid., 12, 18, 22–28.
57. Pontifical Council for Justice and Peace, The Church and Racism, 1,9, 22.
58. Ibid., 22.
59. Ibid., 23.
60. Ibid., 24–30.
61. Ibid., 24–33.
62. Pontifical Council for Justice and Peace, Contribution to World Conference Against Racism, 3, 8–11.
63. Ibid., 12–18. This document uses the terms affirmative action and positive discrimination interchangeably.
64. Hopkins, “Introduction,” 3–4.
65. Copeland, “Guest Editorial,” 603.
66. Cone, “Black Liberation Theology and Black Catholics,” 731.
67. Ibid.; Cone, Speaking the Truth, 52.
68. Cone, “Black Liberation Theology and Black Catholics,” 737.
69. Cone, Speaking the Truth, 55–57, 60.
70. Cone, Black Theology of Liberation, 13, 91. This book was first published in 1970 and, as Cone notes, the only changes he made to the book are a few stylistic changes and the omission of sexist language (p. xx).
71. Cone, Black Theology of Liberation, 3; Speaking the Truth, v, 123; God of the Oppressed, 69, 159–60.
72. All scripture citations are from the New American Bible.
73. Cone, God of the Oppressed, 71–72. Emphasis in the original.
74. Ibid., 45–46. It appears that this is the white theologian’s way of “becoming black with God,” which requires that one share the oppression of African Americans and engage in the work of liberation. Cone, Black Theology of Liberation, 69.
75. Cone, God of the Oppressed, 141; Cone, Speaking the Truth, 91–96, 130–37. Unfortunately, Cone does not give sources for his historical retelling. It seems that he has internalized this history from various sources. As an ordained minister in the African Methodist Episcopal Church, Cone initially became familiar with the basic origins of African American churches in America through pastors in his own church. It seems that at some point after his ordination he took time to familiarize himself with this history at a much deeper level. This personal study was also necessary because he believed his formal education was too exclusively grounded in Eurocentric theology. Cone, “Preface to the 1989 Edition,” Black Theology and Black Power, xi–xii; Cone, My Soul Looks Back, 71–72, 80, 84–85.
76. Cone, God of the Oppressed, 141, 221; Speaking the Truth, 91–96, 130–37; “Black Liberation Theology and Black Catholics,” 731–47.
77. Cone, Black Theology of Liberation, 129–30.
78. Cone, “Preface to the 1997 Edition,” God of the Oppressed, xi.
79. Ibid., xi-xii.
80. Cone, God of the Oppressed, 87.
81. Copeland, Enfleshing Freedom, 55–84. As she also states, the oppressed “body of Jesus of Nazareth impels us to place the bodies of the victims of history at the center of theological anthropology, to turn to ‘other’ subjects.” Copeland, Enfleshing Freedom, 84.
82. Copeland, Enfleshing Freedom, 2, 109–10.
83. Ibid., 4, 23–29.
84.