By Anthony B. Pinn (eds.)
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Extra resources for Black Religion and Aesthetics: Religious Thought and Life in Africa and the African Diaspora
14. Williams, Sisters in the Wilderness, 165. 15. James H. , We Have Been Believers: An African American Systematic Theology (Minneapolis: Fortress Press, 1992), 142. 16. Anthony B. Pinn, “Embracing Nimrod’s Legacy: The Erotic, the Irreverence of Fantasy, and the Redemption of Black Theology,” in Loving the Body: Black Religious Studies and the Erotic, editors, Anthony Pinn and Dwight Hopkins (New York: Palgrave Macmillan, 2004), 164. 17. Anthony B. Pinn, “Introduction,” in Loving the Body: Black Religious Studies and the Erotic, editors, Anthony Pinn and Dwight Hopkins (New York: Palgrave Macmillan, 2004), 3.
Third, and the last of my presuppositions, concerns the role of worship in the Christian education of African American congregations. My pedagogical presupposition involves two tenets about learning. First, learning is both “caught” and “taught,” that is, learning happens through explicit actions as well as implicit innuendo. Persons learn from what is said as well as from what is never said or from what is veiled in speech or action. Persons learn as much or more from the relationship in the teaching/learning enterprise as they learn from the curriculum or lesson plans.
Needed here is an alternate approach, an understanding of salvation that avoids this dilemma. I suggest attention to the deep connections between liberation and aesthetics points in useful direction; and, a humanist framework allows for the linking of liberation/salvation and aesthetics in ways that rescue the body. I end this section with a restating of an anchoring concern of this chapter: Black and Womanist theologies have made clear connections between salvation and liberation, but in ways that entail “distance” from the body.