Racism and the Image of God by Karen Teel

By Karen Teel

Racism and similar to God proposes a brand new course in Christian puzzling over the physique. Western Christianity has usually taught that the soul or brain top represents God’s picture in people; within the usa physically adjustments, particularly these frequently classified “racial,” were used to justify hierarchies of worthy. This e-book argues that our bodies deserve appreciate as a part of a dead ringer for God. From her point of view as a white feminist theologian, Karen Teel dialogues with 5 womanist thinkers to advance a Christian theology of the physique which can compel Christians, specifically U. S. Christians of ecu descent, to actively withstand the sin of racism.

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Perpetuating our ignorance about African Americans, we miss out on authentic relationships with them and make ourselves out to be more important than we are. We render ourselves pathetic in our arrogance. Ignoring inequalities based on race, we waste our ability to join the struggle to rectify these inequalities. Maintaining our own unfairly privileged status, we collude in our own failure to be fully human. To the Christian, this sad state of affairs should be unacceptable. While mitigating the harm our anti-black racist actions and attitudes cause to African Americans—and all people of color—should be our top priority, we cannot do this if we do not understand how racism works.

By 1705, we had abandoned indentured servitude and adopted outright slavery as Racism as a White Problem 23 a more efficient means of maintaining the workforce. 19 People of African descent now bore alone the burden of enslavement to us. Europeans believed we needed slaves as cheap labor in order to exploit the riches of the Americas. Once the extraction of mineral wealth from the mines began to slow, sugar, tobacco, coffee, and chocolate were the primary cash crops we forced slaves to tend, followed by cotton in the United States.

Recent work by European American Christian anthropologists rightly stresses that every human person carries the image of God. Can these theologies compel white Christians to fight racism? Do they prompt us to insist that every body deserves respect as a human person created in God’s image? Hoping to avoid the limitations of the “cognitive faculty” approach, contemporary scholars of all backgrounds typically avoid isolating only one human characteristic as essential to or constitutive of human nature.

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