In this volume, Thabiti Anyabwile explores various theological voices of African Americans from several historical periods. The author gives thoughtful consideration to how the African American Slaves, former slaves and contemporary African American writers have understood God, the Bible, and expressed those concerns in relation to their American experience. He traces the progressive state of each period, analyzes them and carefully demonstrates the decline of African American Theology.

This piece is not a treatment on slavery and race, but a historical narrative of various theological thoughts emerged in the African American community in various eras. Nonetheless, the issues of theodicy, the concept of God, divine providence and sovereignty, slavery, racism, are not jettisoned by the author but carefully treated in response to the analyzed data and personality. Some of the issues are treated in passing, while others were given more attention. For example, the development of Black Theology espoused in the Civil Rights period, advanced by James Cone, is critically assessed. The theological worldview (s) of individuals such as John Jea, Jupiter Hammon, Lemuel Hayes, Marcus Garvey, Daniel Alexander Payne, Howard Thurman, and T.D. Jakes were subject of considerable discussion. Some of these men in the past upheld a reformed view of God’s sovereignty and providence, believed in the Trinity, whereas others either denied such doctrines or dissociated themselves with them. (It must be acknowledged that the author is reformed in his theological perspective and has taken such approach in this present volume). For example, one biographer observes,

“Indeed, Calvinism seems to have corroborated the deepest structuring elements of the experiences of such men and women as they matured from children living in slavery or servitude into adults desiring freedom, literacy, and membership in a fair society. From Calvinism, this generation of black authors drew a vision of God at work providentially in the lives of black people, directing their sufferings yet promising the faithful among them a restoration to his favor and his presence. Not until 1815 would African American authors, such as John Jea, explicitly declare themselves against Calvinism and for free-will religion” (68).

In contrast, Benjamin Elijah Mays argued that “the Concept of God evolved in response to the changing social contexts African Americans encountered, developing according to a three- par typology.” Furthermore, he remarks,

“God may be defined as the power of force in man and in the world that impels man to seek to transform life in the interest of a healthier and more resplendent life for mankind individually and generally. The ideas are not other-worldly. They place one under obligation to adjust him to a life of peace where all may enjoy the fruits necessary for resplendent living. They go far beyond the limits of race, but the needs of the race are met in the universality of the ideas of God presented. They are constructively developed in terms of social reconstruction that is universal” (83).

Anyabwile’s interaction with Mays is succinct, indicating further works need to be done on the subject. His interaction with James Cone’s writings is plausibly defended from a biblical perspective. He makes very strong arguments against many tenets of Black Theology. However, it appears that Anaybwile’s treatment of Black Theology, well argued by James Cone, suggests that the historical contexts in which the movement emerged (and various theological essays were written) were not well taken and considered. Furthermore, one has to take in account the social and historical milieu of African Americans, which gave birth to a host of contextual writings during the Civil Rights Era (1950-1979). For example, the quest for freedom, racial equality, and identity continue to be critical issues of great importance for many Blacks in a land that many still feel their voice are not being heard, their opinion do not matter. African American theologian such as Cone feels that essential matters such as racism, slavery and a host of others are belittled by former and (his) many contemporary white theologians. Cone emphasizes the praxis of such biblical concepts such as God is love, divine transcendence and immanence, one’s love for God and neighbor. Therefore, the biblical scholar must be sensitive to cultural issues. He must speak against injustice and promotes reconciliation among the people of God, and all peoples. This should be a concern of every Christian. Biblical theology is very practical at its core. For it is rooted in Christ’s redemptive work. It changes lives, transforms sinners and unifies people to the glory of God.

Moreover, it is rightly observed that the reading of the Bible is affected by a number of factors. For example, Cultural hermeneutic is and has been a dominant approach in interpreting the Bible. In the case of African Americans, the reading of the Bible has been significantly shaped and conditioned by various circles, and correspond to different historical periods. The African Americans’ reading of Scripture has always given thought to the social, political, and econmic situations and “collective self understandings” of the African American people ( For example,see Vincent L. Wimbush’s The Bible and African Americans, p. 8).

In conclusion, the basic purpose of Anaybwile’s work, his undeniable passion, is the theological rehabilitation and reformation of the African American Church. The presentation of this volume has given clear indications of the author’s familiarity with the subject. References made to primary sources substantiate his thesis. Overall, the book is well written and balanced. I am very thankful for Anyabwile’s boldness to tackle such important issues. The Decline of African American Theology is a significant contribution to the study of African American Christianity, Black Church and Theology in America.