302:, Pinn seeks to critique various responses found within Black religion to the question of theodicy, or God's role in the suffering of humanity. His critique is based on the ultimate goal of Black liberation. Pinn cites John Hick's options for "the resolution of the problem of evil," which are the following: "(1) a rethinking of the nature/purpose of evil; or, (2) the postulating of a 'limited' God; or, (3) a questioning/denial of God's existence."
127:
389:," an approach to theological thought that is constructed from the hard realities of human experience, unconfined by a need to fit into preconceived Christian doctrines. In other words, nitty-gritty hermeneutics privilege solutions to the problem of oppression over the maintenance of religious tradition.
418:
In "Anybody There? Reflections on
African American Humanism", Pinn acknowledges the importance of the work of theologians such as James H. Cone in the 1960s and 1970s. He states that Cone's early writings, which presented theological arguments for Black power and liberation, ultimately became part of
305:
The solutions that Black theology has formally articulated, Pinn argues, have essentially been limited to the first two options. All theodicean arguments following the first approach are not useful in the struggle for the liberation of oppressed people because, to varying degrees, they all rely on
354:
Pinn describes his approach as fundamentally pragmatic: where faith in God entails a justification of human suffering, he "would rather lose God than human value." James H. Cone writes that "Black theology must relate itself to the human situation unique to oppressed persons generally and blacks
246:(1999), he acknowledges that "the needs of various human communities are complex and varied enough to allow for a plurality of religious traditions." In a 2002 interview, Pinn states that the Black Church, although in crisis, "has tremendous potential" for addressing the
434:, Pinn considers a wide range of non-Christian theological sources, including "Voodoo, Orisha devotion, Santeria, the Nation of Islam, and Black Humanism," and advocates a broader understanding of African-American "sources, norms, and doctrines" beyond the
228:'s definition of religion as "that which helps humans find orientation 'for life in the world, together with motivation for living and acting in accordance with this orientation.'" In other words, for Pinn, religion need not be theistic.
281:
need not waste their time disproving God's existence, but are simply better off seeking their liberation with the human tools of "desire for transformation, human creativity, physical strength, and untapped collective potential."
351:(1998), which questions God's goodness. He ultimately takes this point farther than Jones, arguing that if God exists and is self-limiting in God's support for Black liberation, as Jones concludes, God is indeed a racist.
325:. Pinn rejects this distinction between positive and negative suffering, which he calls purely academic. Instead, a Black theology of liberation must characterize suffering "as unquestionably and unredeemably evil."
885:
347:
Rather, Pinn proposes that Black theologians examine the third theodicean solution: the questioning or denial of God's existence. In this approach, Pinn draws on
William R. Jones' important work
392:
In his analysis of often overtly
Christian sources, Pinn finds meaningful support for the historical legitimacy of Black humanism. The tradition of spirituals, communally composed by
181:
is an
American professor working at the intersections of African-American religion, constructive theology, and humanist thought. Pinn is the Agnes Cullen Arnold Professor of
358:
To this end, Pinn advocates a position of "strong humanism," a non-theistic religion that concerns itself, above all, with human life, while rejecting the existence of God.
321:, in the first category. Although Cone refuses to accept Black suffering as God's will, he nonetheless embraces suffering which Blacks incur as a result of resistance to
1123:
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313:
Pinn considers these arguments "unacceptable because they counteract efforts at liberation by finding something of value in Black suffering." He places the work of
239:." He continues, "Religious answers to life's meaninglessness promote an embracing of suffering which reinforces life's meaninglessness rather than ending it."
408:, who in 1839 wrote about the extent to which slaves, aware of the hypocrisy of their Christian masters, "distrust both the goodness and justice of God."
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193:. He is founder and executive director of the Center for Engaged Research and Collaborative Learning in Houston, Texas, and Director of Research for the
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Pinn draws on a variety of historical traditions in the formation of his religion of Black humanism. Examples from Black folk stories and jokes,
344:, are not valid at all, as Pinn questions the efficacy and worth of worship and action in the service of a limited, ultimately ineffective deity.
273:, Pinn notes that Black humanism has no interest in disproving the existence of God. Rather, it is "not overly concerned with God as a negative
1083:
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385:, and political discourse form the basis of Pinn's work. In his analysis of these diverse sources, Pinn employs what he terms "nitty-gritty
336:
and permits human suffering, then God is a murderer." Theodicean arguments based on the postulating of a limited God, as presented by
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Anthony B. Pinn, General Editor. The
Encyclopedia of African American Religious Culture, 2 Volumes,(ABC-CLIO, 2009).
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particularly. If black theology fails to do this adequately, then the black community will and should destroy it."
235:, Pinn's humanism "involves an increase in humanity's importance which makes impossible the location of a space for
1108:
242:
In a 1997 essay, Pinn describes humanism as another contribution to the plurality of religious traditions. In
846:
Anderson, Victor (January 2002). "Three Paths to
Empowerment in Recent African American Theology and Ethics".
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in 1994. His dissertation was entitled "I Wonder as I Wander: An
Examination of the Problem of Evil in
337:
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Anthony B. Pinn and Monica Miller, co-guest editors, special issue on
Religion and Hip Hop Culture,
400:, provides an early study in Black theodicy, questioning the purpose of slaves' suffering. He quotes
307:
147:
332:, who rejects theodicean arguments for God limiting God's own intervention, arguing that "if God is
411:
Pinn quotes a runaway slave, who said he was not a
Christian because "white men treat us so bad in
201:
56:
254:, much of his academic focus remains centered on the history and theology of the African-American
250:
issues that affect
African Americans. Although Pinn's work reaches into non-Christian sources of
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209:
108:
51:
618:
Moral Evil and Redemptive Suffering: A History of Theodicy in African American Religious Thought
667:
Creating Ourselves: African Americans and Latino/as, Popular Culture, and Religious Expression
278:
277:, but rather God as a liberating myth that is nonetheless unsubstantiated." Thus, oppressed
225:
186:
93:
32:
660:
Black Religion and Aesthetics: Religious Thought and Life in Africa and the African Diaspora
545:
Becoming 'America's Problem Child': An Outline of Pauli Murray's Religious Life and Theology
341:
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Pinn refers to his approach to humanism as a "religion." In so doing, Pinn cites humanist
213:
541:, Greenwood Press, (Winter 2005). Paperback by University Press of Florida (October 2007).
190:
103:
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The Ties That Bind: African-American and Hispanic-American/Latino Theologies in Dialogue
318:
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247:
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It may require cleanup to comply with Knowledge (XXG)'s content policies, particularly
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African American Humanist Principles: Living and Thinking Like the Children of Nimrod
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424:
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547:, Princeton Theological Monograph Series (PickWick Publications) (August 2008).
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Anthony B. Pinn, guest editor. "The Colors of Humanism," a special issue of
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Pinn differentiates Black humanism from other non-theistic worldviews such as
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Coleman, Will (2004), "African Americans", in De La Torre, Miguel A. (ed.),
597:
Protest Thought in the African Methodist Episcopal Church, 1862-1939, Vol. 1
741:
523:, Orbis Books (Spring 2002, 2nd Printing May 2003, 3rd Printing May 2004).
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When Colorblindness Isn't the Answer: Humanism and the Challenge of Race,
363:
When Colorblindness Isn't the Answer: Humanism and the Challenge of Race,
251:
205:
71:
262:
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Anthony B. Pinn, guest editor. "African American Religion Symposium."
286:
Pinn's approach to theodicy, redemptive suffering, and Black humanism
632:
Noise and Spirit: Rap Music's Religious and Spiritual Sensibilities
578:
Writing Gods Obituary: How a Good Methodist Became a Better Atheist
766:
611:
By These Hands: A Documentary History of African American Humanism
378:
590:
Making the Gospel Plain: The Writings of Bishop Reverdy C. Ransom
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Nova Religio: The Journal of Alternative and Emergent Religions
274:
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Anthony B. Pinn, Caroline Levander, Michael Emerson, editors,
382:
236:
120:
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Rebecca Moore, Anthony B. Pinn, and Mary R. Sawyer, editors.
574:
Introducing African American Religion, Routledge (Fall 2012).
1018:"Humanism and the Challenge of Privilege - TheHumanist.com"
674:
Liberation Theologies in the United States: An Introduction
569:
The End of God-Talk: An African American Humanist Theology
204:
with a B.A. in 1986, and earned his Ph.D. in the Study of
874:"Anybody There? Reflections on African American Humanism"
823:"BNC Academy Exclusive: An E-Interview with Anthony Pinn"
557:
Embodiment and the New Shape of Black Theological Thought
220:
Black humanism in relation to other religious traditions
653:
African American Religious Life and the Story of Nimrod
639:
Loving the Body: Black Religious Studies and the Erotic
135:
A major contributor to this article appears to have a
672:
Anthony B. Pinn and Stacey M. Floyd-Thomas, editors.
539:
The African American Religious Experience in America
641:, Palgrave Macmillan (Fall 2004; Paper, Fall 2006).
328:Pinn follows the thinking of existentialist writer
99:
85:
63:
47:
39:
25:
18:
508:Varieties of African American Religious Experience
432:Varieties of African-American Religious Experience
244:Varieties of African American Religious Experience
620:. The University Press of Florida, (Spring 2002).
515:The Fortress Introduction to Black Church History
459:Innovations in African American Religious Thought
665:Anthony B. Pinn and Benjamin Valentin, editors,
651:Anthony B. Pinn and Allen D. Callahan, editors.
637:Anthony B. Pinn and Dwight N. Hopkins, editors.
606:, The Continuum Publishing Group, (Spring 2001).
602:Anthony B. Pinn and Benjamin Valentin, editors.
527:Terror and Triumph: The Nature of Black Religion
365:on why humanists should embrace racial justice.
599:, University of Tennessee Press, (Spring 2000).
551:Understanding and Transforming the Black Church
939:Why Lord? Suffering and Evil in Black Theology
502:Why Lord? Suffering and Evil in Black Theology
294:(1995), Anthony Pinn establishes himself as a
292:Why Lord? Suffering and Evil in Black Theology
595:Stephen Angell and Anthony B. Pinn, editors.
592:, Trinity Press International, (Spring 1999).
521:The Black Church in the Post-Civil Rights Era
8:
976:, St. Louis: Chalice Press, pp. 154–161
625:Peoples Temple and Black Religion in America
646:Pauli Murray: Selected Sermons and Writings
419:the separation between the Christian-based
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974:Handbook of U.S. Theologies of Liberation
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688:What Is Humanism, and Why Does It Matter?
676:, New York University Press (March 2010).
627:, Indiana University Press (Spring 2004).
613:, New York University Press, (Fall 2001).
559:, New York University Press, (June 2010).
464:Stacey Floyd-Thomas and Anthony B. Pinn,
166:Learn how and when to remove this message
634:, New York University Press (Fall 2004).
571:, Oxford University Press (Spring 2012).
473:Studies in Humanist Thought and Practice
1124:20th-century African-American academics
1069:21st-century African-American academics
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450:Caroline Levander and Anthony B. Pinn,
888:from the original on 13 November 2010
872:Pinn, Anthony B. (Summer–Fall 1997).
457:Anthony B. Pinn and Katie G. Cannon,
7:
1006:. New York: Orbis Books. p. 36.
991:. New York: Orbis Books. p. 79.
714:Essays in the Philosophy of Humanism
669:, Duke University Press (Fall 2009).
74:, African American Religious Studies
821:Trussell, Jacqueline (March 2002).
662:, Palgrave Macmillan (Summer 2009).
655:, Palgrave Macmillan (Winter 2007).
1119:Columbia College (New York) alumni
716:, Volume 20, Number 1 (June 2012).
709:, Volume 10, Issue 1 (March 2009).
681:Teaching and Studying the Americas
563:What is African American Religion?
466:Religion and Social Transformation
406:African Methodist Episcopal Church
14:
884:(3, 4). HUUmanists, Inc.: 61–78.
740:. Rice University. Archived from
702:, Volume 7, Number 1 (July 2003).
683:, Palgrave Macmillan (Fall 2010).
535:, Palgrave Macmillan (Fall 2004).
361:In 2017, Pinn published a book,
146:. Please discuss further on the
125:
1129:20th-century American academics
1099:Academics from New York (state)
1074:21st-century American academics
799:from the original on 2009-02-07
580:Prometheus Books (Winter 2014).
565:, Fortress Press (Summer 2011).
529:, Fortress Press (Spring 2003).
513:Co-authored with Anne H. Pinn,
415:that we can't be Christians."
1089:Harvard Divinity School alumni
1004:A Black Theology of Liberation
989:A Black Theology of Liberation
959:(New York: Orbis Books, 2002).
553:, Cascade Books (Winter 2010).
195:Institute for Humanist Studies
1:
1084:American critics of religions
953:The Black Church in the Post-
517:, Fortress Press (Fall 2001).
70:, African American Humanism,
648:, Orbis Books (Spring 2006).
468:, New York University Press.
763:"Anthony B. Pinn biography"
1145:
454:, Oxford University Press.
317:, an early promulgator of
54:,Ph.D. (1994), M.Div, M.A.
1104:African-American atheists
937:Pinn, Anthony B. (1995).
825:. Black and Christian.com
686:Anthony B. Pinn, editor,
658:Anthony B. Pinn, editor.
644:Anthony B. Pinn, editor.
630:Anthony B. Pinn, editor.
616:Anthony B. Pinn, editor.
609:Anthony B. Pinn, editor.
588:Anthony B. Pinn, editor.
115:
78:
848:Religious Studies Review
694:Journal Special Issues:
690:, Acumen, (Winter 2013).
504:, Continuum Press (1995)
298:and Black humanist. In
1094:Rice University faculty
1002:Cone, James H. (1970).
987:Cone, James H. (1970).
510:, Fortress Press (1998)
941:. New York: Continuum.
793:Columbia College Today
452:Imagining the Americas
349:Is God a White Racist?
265:. Citing the work of
216:Religious Thought."
483:Pitchstone Publishing
423:and the more radical
421:Civil Rights Movement
144:neutral point of view
90:Constructive Theology
707:Culture and Religion
308:redemptive suffering
197:in Washington, D.C.
369:Sources of theology
202:Columbia University
57:Columbia University
1079:American humanists
878:Religious Humanism
404:, a leader in the
210:Harvard University
200:He graduated from
109:Macalester College
52:Harvard University
1109:American atheists
951:Anthony B. Pinn,
738:Religious Studies
734:"Anthony B. Pinn"
478:Anthony B. Pinn,
471:Anthony B. Pinn,
461:, Fortress Press.
279:African Americans
187:Religious Studies
185:and Professor of
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94:Religious Studies
80:Scientific career
33:Buffalo, New York
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338:William R. Jones
296:black theologian
267:Jean-Paul Sartre
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340:and
275:myth
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