By Michelle A. Gonzalez

The first ebook to match Cuban American and African American religiosity, Afro-Cuban Theology argues that Afro-Cuban religiosity and tradition are important to knowing the Cuban and Cuban American situation. Gonzalez translates this saturation of the Afro-Cuban as transcending race and affecting all Cubans and Cuban americans even with their pigmentation or self-identification. construction on a old review of the intersection of race, faith, and nationhood, the writer explores the way during which devotion to l. a. Caridad del Cobre, well known faith, and Cuban letters tell an Afro-Cuban theology.
            This interdisciplinary examine attracts from a number of theological colleges in addition to the disciplines of historical past, literary stories, and ethnic experiences. the first self-discipline is systematic theology, with specified recognition to black and Latino/a theologies. faraway from being disconnected subfields, they're interrelated parts inside of theological experiences. Gonzalez offers a large review of the Cuban and Cuban American groups, emphasizing the way during which the intersection of race and faith have functioned in the development of Cuban and Cuban American identities. The Roman Catholic Church’s function during this historical past, in addition to the maintenance of African non secular practices and consequent formation of Afro-Cuban religions, are paramount.
            additionally groundbreaking is the collaborative spirit among black and Latino/a that underlines this paintings. the writer proposes a diffusion of racial identification spotting the various cultures that exist inside U.S. racial contexts—specifically a version of collaboration as opposed to discussion among black and Latino/a
theologies.

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His monumental Black Catholics in the United States, the first American study of its kind, is a vital resource that fills two major gaps in theological scholarship. First, by emphasizing the historical narrative of black Catholics, Davis challenges the overwhelmingly Protestant narrative of black theology and demonstrates that a sound history of black Christianity in the United States must include Roman Catholicism. Second, Davis’ book challenges the omission of blacks in the study of Catholicism in the United States.

This “bush arbor theology,” a term that highlights the secretive nature of the “invisible institution” of slave religion, was political, cultural, and subversive in the face of white supremacy. According to Hopkins, the just God of the Exodus and the liberationist message of Jesus figure prominently in slave narratives, thereby connecting slave theology to the ideas of contemporary black theologians. Through this scholarly work on slave narratives, we see hints of black theologians’ construction of the black community, one that assumes that throughout history blacks have maintained a liberationist—as defined by contemporary theologians—understanding of God.

By situating themselves within a racial/ethnic context, Latino/a theologians must explain the very communities they belong to and represent. Early chapters in the writings of Latino/a theologians typically highlight the complexity and diversity of Latino/a communities. Later chapters emphasize particular expressions or devotions within certain communities. All Are We All Mestizos? / 21 these methodological features are crucial in maintaining the particularity and diversity of Latino/a communities.

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