Archive for the ‘black’ tag
Black Gospel
Black Gospel
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| JW Neely Dont Let Nobody Turn You 45 Black Gospel | |
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| LAVERNE Freedom Day black gospel vinyl 45 | |
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| BROTHER JOE MAY Walk On Talk On black gospel 45 | |
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| HARMONIZING FOUR Sweet Bye Bye black gospel 45 | |
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| AL GREEN Trust In God black gospel vinyl LP | |
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| PRIVATE BLACK GOSPEL KENNETH GLOVER SIGNED LP VG+ | |
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| BLACK GOSPEL SOUL 45 SWANEE QUINTET HOW MUCH DO I OWE HIM | |
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| FUTCH BROTHERS Here And Now black gospel vinyl | |
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| BLACK GOSPEL SOUL 45 THE CONSOLERS AROUND GODS THRONE on NASHBORO | |
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| RARE BLACK GOSPEL SOUL 45 THE SENSATIONAL MEADOW LARKS GIVE ME JUST ENOUGH | |
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| 112th MAIN ST CHURCH OF CHRIST Good News 70s BLACK GOSPEL UNKNOWN PRIVATE | |
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| BLACK NATIVITY Gospel On Broadway VINYL LP | |
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| DAVIS SISTERS Im Tired black gospel vinyl 45 | |
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| BLACK GOSPEL SOUL DJ 45 THE LUCKETT BROTHERS GODS GETTING US READY on HSE | |
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| MISSION CHORUS GREATER EBENEZER MISSIONARY CHURCH 84 BLACK GOSPEL SOUL LP RARE | |
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| 101 GREAT BLACK GOSPEL HITS NEW CD BOXSET | |
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| Blind Boys Of Alabama Amazing Grace CD Traditional Southern Black Gospel NEW | |
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| BLACK GOSPEL SOUL 45 THE FANTASTIC BJS BEST THING THAT EVER HAPPENED TO ME | |
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| BLACK GOSPEL SOUL DJ 45 THE VOICES OF NASHVILLE WAITING FOR MY CHILD TO COME | |
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| DOZIER SINGERS Fight On black gospel vinyl 45 | |
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| BLACK GOSPEL SOUL 45 REVWILLINGHAM A HOME IN THAT CITY on NASHBORO | |
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| SWANEE QUINTET What About Me black gospel vinyl | |
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| THE GOSPEL KEYNOTES MOVE ALONG 45 BLACK GOSPEL | |
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| BLACK GOSPEL SOUL 45 REVWILLINGHAM DONT DRIVE YOUR CHILDREN AWAY on NASHBORO | |
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| BLACK GOSPEL SOUL DJ MONO 45 DRMORGAN BABB ILL FLY AWAY on CREED | |
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| BLACK GOSPEL SOUL DJ 45 SWANEE QUINTET UPS AND DOWNS on CREED | |
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| JAMES CLEVELAND Volume 4 black gospel vinyl LP | |
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| HEAR IT Black Gospel Chester McKinnon Provocator 45 | |
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| BLACK GOSPEL SOUL 45 THE GERALD SISTERS THE RACE on HSE | |
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| Black Gospel Explosion CD Jan 1990 New Haven | |
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| Jordan Gospel Singers 45 God Will Help You BlkGospel | |
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| BLACK GOSPEL SOUL DJ 45 THE BEVINS SPECIALS IF I HAD A HAMMER on NASHBORO | |
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| Rosetta Freeman ORIG 1969 Banshee 7 black gospel | |
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| The Consolers Nothing To Lose Original 76 Nashboro LP Sealed black gospel | |
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| Clarence Fountain 45 Sending Up My Timber Blk Gospel | |
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| Clarence Smith Whatever Happened Black Gospel Soul | |
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| FAMOUS DAVIS SISTERS Following Him black gospel 45 | |
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| FAMOUS DAVIS SISTERS Farewell black gospel vinyl 45 | |
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| FAMOUS WARD SINGERS Oh Gabriel black gospel 45 | |
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| FAMOUS WARD SINGERS Im Goin Home black gospel 45 | |
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| The Famous Ward Singers 45 Good News Black Gospel | |
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| Black sabbath Gospel Of The Witches CD | |
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| Maceo Woods Singers 45 Walls Of Jericho Black Gospel | |
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| The Banks Brothers Lord Ive Tried Orig 64 Savoy LP Sealed black gospel | |
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| SEALED RARE BLACK GOSPEL LP REVLEROY ELLIOT HEART TROUBLE on MEMORIAL | |
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| BLACK GOSPEL SOUL MICROGROOVE LP EVANGELIST ROSIE WALLACE and EDDIE BROWN SAVOY | |
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| The Voices Supreme Gods Promise Private Press Black Gospel Soul 1976 | |
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| MARIE KNIGHTSONGS OF GOSPELRARE BLACK GOSPEL R 94 | |
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| The Consolers 21 Greatest Hits Original 1978 Nashboro 2 LP great black gospel | |
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| INEZ ANDREWS Two Sides Of black gospel vinyl LP | |
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| SONDRA WILLIAMS Hark The Voice black gospel LP | |
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| Prof Charles Taylor To Be Like Jesus Orig 74 Savoy LP Sealed black gospel | |
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| DONALD VAILS CHORALEERS Same black gospel vinyl LP | |
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| CARAVANS The Best Of The Caravans black gospel LP | |
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| MARIE KNIGHT Lord Ive Tried black gospel vinyl LP | |
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| TROY SNEED Bless That Wonderful Name 2001 CD Black Gospel Savoy Records 11 Track | |
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| RARE PROF ALEX BRADFORD 45 BLACK GOSPEL REGENT 45 RPM | |
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| RARE BLACK GOSPEL NM SAVOY 45 RPM DR C J JOHNSON | |
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| THE JACKSON SOUTHERNARIES Greatest Hits LP BLACK GOSPEL | |
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| THE JACKSON SOUTHERNARIES Power Packed LP BLACK GOSPEL | |
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| THE CONSOLERS NOTHING TO LOSE NASHBORO 1976 BLACK GOSPEL SOUL HEAR | |
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| THE STRANGLERS The Gospel According to The Men in Black Vtg 1980 Sew On Patch | |
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| PILGRIM TRAVELERS A Soldiers Plea black gospel 45 | |
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| BLACK GOSPEL CHARLES KING LOVE DREAM BIG PRIVATE NM LP | |
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| BLACK GOSPEL REV TED CUVESTON CHEAPER TO SEEK HER NM LP | |
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| BLACK GOSPEL THE HARMONIZING FOUR TOMMIE LONNIE ME LP | |
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| BLACK GOSPEL REVEREND FL BROWN THE JOKER 1974 LP | |
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| BLACK GOSPEL REV CLAY EVANS BAPTIST CHURCH JEWEL LP | |
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| The Gospel Light 7 45 Dear Lord Black GOSPEL SOUL | |
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| PILGRIM TRAVELERS Weary Traveler black gospel 45 | |
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| Original Five Blind Boys Peacock 1735 RED VINYL Texas Black Gospel Soul Upstair | |
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| PILGRIM TRAVELERS Go Ahead black gospel vinyl 45 | |
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| SOUL SEARCHERS I Made A Vow black gospel vinyl 45 | |
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| Contemporary Gospel Choir 33 lp black soul gospel PRIVATE chorus vocals RARE ss | |
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| 1595 Geneva Folio Black Letter Bible Leaves LEVITICUS PSALMS GOSPEL OF LUKE | |
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| Best Of Spencer Taylor Highway QCs Black Southern Gospel Quartet NEW CD | |
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| ALEX BRADFORD One Step black gospel vinyl 45 | |
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| Mint 45 Union Gospel Singers on Lucky Star Rite Records Ohio 1962 Black Soul | |
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| VARIOUS 101 GREAT BLACK GOSPEL CD ALBUM SMITH AND C | |
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| CJ QUINCY THE ALL STARS LP RARE BLACK GOSPEL SOUL | |
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| Nina Clara Dress Heels YF Black Size 85 | |
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| STARS OF JOY SEALED LP MODERN SOUL BLACK GOSPEL | |
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| HARDIE CLIFTON SEALED LP RARE BLACK GOSPEL | |
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| THE VINES SISTERS SEALED LP RARE BLACK GOSPEL | |
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| THE CHARIETTES SEALED LP RARE BLACK GOSPEL | |
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| PRENTICE MINNER Mr Sunshine black gospel vinyl | |
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| KEITH STATEN From The Heart black gospel vinyl | |
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| EDWIN HAWKINS Face To Face black gospel vinyl | |
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| THE MIGHTY CLOUDS OF JOY 45 TIME BLACK GOSPEL NM | |
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| pc78 Black Gospel Haven 516 Sister Marie Knight | |
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| 45 RPM Black Gospel Shippings 14778 Bronner Bros RARE | |
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| pc78 Black Gospel Haven 511 Southern Sons | |
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| pc78 Black Gospel Haven 503 Marie Knight w Sunset 4 | |
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| pc78 Black Gospel Recorded in Hwd 220 The Rising Stars | |
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| HARVEY JONES TRIANGLE STARLIGHTS RARE BLK GOSPEL SOUL | |
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| MARION WILLIAMS 45 IM GLAD TO KNOW RARE BLACK GOSPEL | |
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| JAMES CLEVELAND ANGELIC GOSPEL CHOIR NM Black gospel | |
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| THE GOSPEL CLEFS NM Self titled Black Gospel SAVOY LP | |
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What's the name of the black gospel song that doesn't have any lyrics but all they say is "Oh" in the song?
It's a worship song and it sounds like Shekinah Glory Ministry but I don't think it's one of their songs.
Pretty much every single one.
Gospel diva breaks bread with fans
Gospel songstress Deborah Fraser returned to her home town of Durban to promote her latest album, Awunasabelo. Riding the momentum of the Crown Gospel Awards hype, the diva decided to take a moment to connect with her fans though radio stations and by visiting their communities.
Soul R&B Black Gospel Music: Hosanna (not Kirk Franklin's)
Black Theology - A Christianity for African Americans
America experienced social turmoil and racial discord during the 1960s. Black Americans rejected segregation and discrimination, unprosecuted racial violence, and second-class citizenship as status quo. Some believed that peaceful marches and nonviolent sit-ins would accomplish racial equality. Others argued that oppressors will never willingly grant equality. Therefore, it must be demanded, and if necessary, taken by force. As a result, the civil rights era, black power movement, protestors, segregation, bombings, murders, marches, assassinations, racism, the calling up of the National Guard, and riots are all images that evoke the historical period of the 1950s and 1960s. In the midst of this turbulent period, a relatively unknown theologian from a rural town in Arkansas emerged to confront the abstract and irrelevant definitions of white mainstream theology and to speak to the social conditions of black Americans.
James Cone has been called "the father" of black theology, "the leading exponent of black theology," and the "premier black theologian" (Burrow, 1993, p. 1). Grenz and Olson (1992, p. 206) acknowledge, "Cone was able to emerge as an important voice for the new Black theology in part because he shared the plight of Blacks through his upbringing in the South. This qualified him to understand their feelings and speak on their behalf. At the same time, his voice was significant because he had obtained the academic credentials necessary to gain a hearing in the largely White-dominated theological circle."
Cone wrote the first systematic treatment of black theology. His books, articles, and lectures launched black liberation theology into the national and international theological arena. As Hopkins (2002, p. 16) argues, "I believe he was the first person in the history of the United States to position liberation of the poor as the central and foundational preaching and teaching of Jesus … And Cone was one of two people in the world to first write books on liberation theology." To better contextualise this assessment, it would be pertinent to point out that Hopkins (2002, p. 14) defines black liberation theology as "the name given to a movement created by a group of African American pastors in the late 1960s who felt that the gospel of Jesus Christ had a positive message for black people." Arguably, there were three historic events that provided the context for the formation of black theology as a movement: (1) the civil rights movement of the 1950s and 1960s, associated with Martin Luther King Jr., (2) the publication of Joseph Washington's book, Black Religion: The Negro and Christianity in the United States (1964), and (3)the rise of the black power movement, strongly influenced by Malcolm X's philosophy of black nationalism (Burrow, 1993).
In the 1960s, the notoriety of the civil rights movement emerged under the leadership and direction of Dr. Martin Luther King Jr. He confronted racism and discrimination using a social-oriented theology and a nonviolent method of protest. His pastoral concern and academic training gave a theological and biblical voice to the debilitating implications of racial oppression. Second, Joseph Washington's (1964) book Black Religion was one of the major writings to argue that black religion is not identical to white Protestantism or any other expression of Euro-American Christianity. "Rejecting the thesis of earlier studies that viewed Black religion as one aspect of the broader category of North American Protestantism, Washington asserted that it was actually a distinctive phenomenon in North American religious life" (Grenz and Olson, 1992, p. 204). Finally, with the influence of Malcolm X, phrases like "black nationalism," "black pride," and "black power" emerged to raise black consciousness and reclaim black identity in American society.
The three historical benchmarks - the civil rights movement, Black Religion, and the black power movement -provided the context in which black theology emerged as a formal theological movement. King's theological voice merged with Malcolm's Black Nationalism to construct a theology oriented towards black people (Burrow, 1993). While it is difficult to impose a single definition on black theology because of its numerous strands and wide spectrum of tenets from modem to radical, Cone and Wilmore (1993, p. 370) define it as "that theology which arises out of the need to articulate the religious significance of [the] Black presence in a hostile White world. It is Black people reflecting on the Black experience under the guidance of the Holy Spirit, attempting to redefine the relevance of the Christian gospel for their lives." Black theology deals with the relationship between the experiences of African Americans and the ability of their Christian faith to speak to their socio-economic oppression. As Cone (1993, p. 106) writes, "Black theology puts black identity into a theological context, showing that black power is not only consistent with the gospel of Jesus Christ: it is the gospel of Jesus Christ."
The civil rights movement created the context, and King provided a model for combining Christianity and social justice. According to Cone (1997, p. 108), "King saw clearly the meaning of the gospel with its social implications and sought to instill its true spirit in the hearts and minds of blacks and white in this land." His protest-based theology and social transformation contributed to the Christian orientation of Cone's theology. As Hennelly (1995, p. 91) writes,
I would stress that the founder and major leader of this liberation theology was the Rev. Martin Luther King Jr. and that the beginning of the contemporary black liberation theology can be traced to December 1, 1955, when Rosa Parks, tired from a day's work as a seamstress, sat down in a bus seat reserved for whites in Montgomery, Alabama …. I would prefer to call this the 'liberation movement'; King's demonstrations, imprisonments, speeches, and sermons were the quintessential model of liberation praxis, practice refined by theory and theory animated by the experience of practice, a strategy that King used consistently for the remaining thirteen years of his life.
Unlike his predecessors or successors, King demonstrated the theological underpinning of the civil rights movement. He called it a "spiritual movement," "a spiritual struggle," and a "Christian movement" (King, 1997, pp. 200-201). King confronted racism and discrimination using a theology-based method, distinguishing his creative greatness among twentieth century theologians (Richardson, 1969; Hannigan, 1984). He argued that the ideals of civil rights-human equality, social justice, and racial integration-were compatible with Christianity. Indeed, King uniquely incorporated black religious protest into a theological framework for his public rhetoric on racial injustice. Thus, King's theology confronted racial segregation by intertwining democratic values of freedom and equality, the Exodus's liberation motif, and the Hebraic prophets' call for justice and righteousness. He criticized America's moral hypocrisy and constitutional inconsistencies based on "a democratic socialism informed by his Christianity" (Cowen, 2003, p. 59).
King believed that the church's social ineffectiveness resulted from an insidious imbalance between the pursuit of heavenly virtues and earthly social responsibility. He witnessed this imbalance in Montgomery, Alabama prior to the bus boycott: "too many had remained aloof from the area of social responsibility. Much of this indifference, it is true, stemmed from a sincere feeling that ministers were not supposed to get mixed up in such earthly, temporal matters as social and economic improvement; they were to 'preach the gospel,' and keep men's minds centred on the 'heavenly.' But however sincere, this view of religion, I felt, was too confined" (King, 1958, p. 35). Therefore, "my sermons," King said, "sought to bring the Christian message to bear on the social evils that cloud our day …" (King, 1963, p. 7).
King addressed Christianity's social irrelevancy with a protest-based theology that focused on the social conditions of the oppressed. He sought to reconcile America by a socio-political presentation of the gospel. Christians who fight for racial justice and reject segregation and discrimination follow the example established by Christ. As King (1958, p. 36) said:
The Christian ought always to be challenged by any protest against unfair treatment of the poor, for Christianity is itself such a protest, nowhere expressed more eloquently than in Jesus' words: 'The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.
King recognized the relationship between theology and social engagement. Theology cannot be disconnected from social transformation. For King, the gospel requires the church to interact in the fight against injustice. In this way, King modelled his theology after the ministry of the Old Testament prophets, rooted in the character of God's righteousness and based on Christ's ministry of liberation. As Evans (1986, p. 78) writes, "King did not separate his political views from his theological perspective. What he saw as the ideal social and political arrangement flowed from what he believed about the activity of God in history. One could say that, for King, one's theology and one's politics were two sides of the same coin. Thus, the corollary to his social vision and worldview was his theology."
Martin Luther King Jr. made public his unwavering conviction that the Christian faith had to address economic disparity, racial discrimination, and social oppression. The Christian faith possessed the power to transform society, reconcile races, and heal hearts from hatred. Thus, King laid the foundation for the development of black theology (Garber, 1974). As Cone (1990, p. 49) stated, "He [King] has communicated the Christian message of freedom more effectively, prophetically, and creatively than anyone in the U.S. before or after him. He was a liberation theologian before African-Americans and Latin Americans began to use the term to describe their reflections about God from the perspective of the poor."
King's socially conscious theology advanced two ideas: protest and social justice (Cone, 1990). Cone (1984, p. 53) understood King's protest theology as a "systematic and comprehensive exposition of the Christian faith using the black experience of struggle as the chief source. There were no black systematic theologies that black theologians could model." Therefore, King created a model for black theologians that would apply the gospel to social change. Within the context of the stated, it is apparent that black theology's content (the gospel message of liberation) and its goal (freedom and hope) originated, in part, from King's socially conscious theology. King established a theological paradigm for equating the gospel message with social transformation. For him, there was no dichotomy between Christianity and justice.
Consequently, "King was our model," Cone (1977, p. 148) said, "having creatively combined religion and politics, and black preachers and theologians respected his courage to concretize the political consequences of his confession of faith." King and the civil rights movement established a theological ethos that shaped Cone's perspective on the social application of Christianity. He laid the foundation upon which Cone built black theology's social relevancy. As Cone (1990, p. 83) understood it, "… the ministry of Martin King showed me that no interpretation of the Christian faith could be valid without an engagement of the issues of justice in the society and the world."
Proceeding from the above stated, it is appropriate to conclude this research with the affirmation that Cone's black theology was deeply influenced and informed by Martin Luther King's theological precepts and philosophies. That does not means to say that his embrace of King dictated rejection of Malcolm X for, as Cone himself has repeatedly emphasized, his black theology is grounded upon an appreciation of both. Indeed, Cone saw potential strengths and weaknesses in both Martin's and Malcolm's approaches. On the one hand, Cone affirmed King's theological approach to racial justice, asserting that King was correct that Christianity was compatible with the fight for social justice. King articulated a socially-relevant gospel that contained a message of freedom and liberation. On the other hand, Cone saw two flaws in King's theology. Cone believed that King did not understand the complexities of racism in America, and he did not adequately advocate for a black identity. Accordingly, Cone turned to Malcolm X for a sense of black identity. Malcolm taught Cone that the struggle for freedom was inextricably linked to blackness. In addition, Malcolm revealed to Cone the psychological damage inflicted upon black Americans, increasing the need for a black religion that starts with the experiences of black people. According to Cone, religions could not be developed independent from the black experience and this is precisely where Malcolm X influenced him. By merging King and Malcolm X's strengths, Cone argued for a synthesis in Christian faith that elevated black experience. His black theology is the outcome of the aforementioned.
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