ISBN 0-8298-1424-8
This unique ethical consciousness is founded on a theology that holds in tension the understanding that “the Christian faith was introduced to black people by white people whose ethical behavior was ultimately repugnant to the very ideals of that faith, as black people could understanding it” (p. 6). Out of this theo-cultural conflict Roberts builds a theoretical framework for an African-American Christian ethic.
The framework is Christian and at the same time resembles (conceptually) an African hut. The triangular thatched roof of the structure is the theological covering. This covering is composed of an African-American understanding of God as the Rock, the incarnated Christ, who is liberator and reconciler, and the work of the Holy Spirit as counselor and inspirer. The rectangular sides, walls and floor of the system are made of Scripture, the ecclesial tradition, human nature and human knowledge.
Roberts does a masterful, well-articulated job of reviewing each of the above areas. He cogently and succinctly explores some classical and contemporary formulation in each area of his theoretical framework. Drawing from various sources in the black culture, including slavery, the spirituals and black literature, he then juxtaposes the African-American appropriation of each facet of his theo-ethical project. As he discusses the source and norms for an African-American Christian ethic, he includes many historical and contemporary theological and ethical positions. However, his work would be strengthened by a fuller engagement of African-American women’s ethical consciousness vis-à-vis womanist scholars in theology and ethics. While he does seek to be inclusive in his illustrations and discussions, the lack of voice from womanist scholars is glaring.
Central to Roberts’ development of an African-American Christian ethic is his assertion that God as the ground of being rather than a God of personal being, is a more appropriate understanding of God in the African-American ethical consciousness. This is a pivotal issue, Roberts asserts, in the attempt to reconcile the paradox of African Americans embracing Christianity and at the same time reconciling the notion of a universal God who is involved in the chaotic African-American cultural matrix.
“It is when the solitary soul is confronted with the enormity of the surrounding moral and existential cosmos that one is most likely to experience a breakthrough to that which transcends the mundane,” writes Roberts (p. 66). The African-American moral consciousness is grounded in this reality.
Roberts concludes his book by mapping his theo-ethical framework onto several critical moral issues in the African-American community. This final section of his book is the briefest and least developed. He initiates discussions around bio-ethical issues such as sickle cell anemia research, and organ donation and transplantation, in the black community. Roberts also briefly explores sexuality and commitment, homosexuality, marriage and family, and the disparities and injustices of the criminal justice, economic and political systems. Perhaps he accomplishes his purpose in this section, which seems to be to stimulate discussions of salient issues in the black community, and facilitate usage of his theo-ethical framework as a vehicle for African-American ethical responses.
The book is well-written, stimulating and very informative. It will serve as an excellent text for African-American Christian ethics, as well as a tremendous resource for professors and pastors.
