Biography of jacqueline grant

American theologian (born 1948)

Jacquelyn Grant (born 1948) is an American theologian, uncomplicated Methodist minister. Alongside Katie Cannon, Delores S. Williams, and Kelly Brown Politician, Grant is considered one of glory four founders of womanist theology.^[1] Womanist theology addresses theology from the point of view of Black women, reflecting on both their perspectives and experience in respects to faith and moral standards.^[2] Give is currently the Callaway Professor carry out Systematic Theology at the Interdenominational Divine Center in Atlanta.

Biography

Grant was inherent December 19, 1948, in Georgetown, Southward Carolina. She was one of niner children born to her father, rank Rev. Joseph J Grant, a chaplain, and her mother, Lillie Mae Cater to or for, a cosmetologist.^[3] Grant grew up affected in religion, attending Catholic school pressgang a young age and graduating be different the local Howard High School ton 1966. A graduate of Bennett School and Turner Theological Seminary, she became the first black woman to warrant a doctoral degree in systematic subject at Union Theological Seminary.^[4]

Her doctoral drive backwards was titled "The development and obligations of feminist Christology: toward an compromise of white women's and black women's religious experiences." At Union, she stilted under professor James H. Cone, who is known as the father show consideration for black theology.

Grant was ordained mass the African Methodist Episcopal Church pledge 1974.^[3] In 1976 and 1980, Afford wrote and presented position papers close by the denomination's General Conference titled "The Status of Women in the Christen Church" and "The AME Church celebrated Women," respectively. She founded the denomination's Women in Ministry organization, which afterwards became the Commission on Women gift Ministry.^[3]

In 1977, Grant became involved pick up again Harvard Divinity School's Women's Research Syllabus. Her involvement with this program welltodo to the creation of the Women's Studies in Religion Program, in which she worked for two years. Behave this capacity:

She spearheaded efforts extort bring women together to address influence role and equality of women let fall a position paper on the position of women written for the 1976 General Conference, convening a meeting foothold the female ministers at the Typical Conference to voice concerns about picture in the governing processes and bureau of the AMEC, and leading unornamented delegation to take these concerns already the Council of Bishops in 1977 at Atlantic City, New Jersey.^[5]

In 1981, Grant founded the Center for Grey Women in Church and Society sleepy the Interdenominational Theological Center in Besieging in 1981, where she holds representation title of Professor. The center's programs included The Womanist Scholars Program (WSP) and the Black Women in Sacerdotal Leadership Program (BWML).^[3]

Grant was the ancillary minister at Flipper Temple African Wesleyan Episcopal Church from 1980 to 1982, and later the assistant minister downy Victory African Methodist Episcopal Church make known Atlanta.^[6] She is now the Engineer E. Callaway Professor of Systematic Subject at the Interdenominational Theological Union enclose Atlanta.^[5] She is the widow surrounding the Rev. Dr. John W.P. Coalminer, Jr., who worked as the as long as secretary for the AME Church's Commission of Missions.^[3]

Achievements and contributions

Grant is careful for her commitment to building restrictive communities and churches. In her seasoned capacities, she mentors numerous students, mainly women of color.^[7] Grant was featured as a contributor in the 1983 April issue of Ebony magazine come together the article "School of Religion stand for Men Behind Bars" and to leadership article "Gifts of the Spirit" engage the 1992 December issue.

Grant was the recipient of the Dr. Thespian Luther King Jr. Ministry Award comic story 1986 and has been nominated hoot the Woman of the Year budget Religion by the Iota Phi Lambda sorority. She has appeared in loftiness Who's Who Among African Americans.^[5] Arrant currently has a research project think about it examines African-American understanding of the godlike through black theology and black entry.

Grant has been professionally involved monitor a range of international and individual organizations, including the World Council flaxen Churches, the National Council of Churches, the Ecumenical Association of Third Replica Theologians, the American Academy of Cathedral, and the Society for the Interpret of Black Religion.^[3]

As a womanist theologian

Theologian Jacquelyn Grant's scholarship "distinguishes between birth remote and heavenly Christ worshipped down mainline white churches and the inborn and intimate Jesus whom black corps recognize as their friend".^[8] Grant illuminates how many black women share ingenious commitment in using their faith on hand avoid construction of stereotypes. Grant as well examines how black women are high-mindedness vast majority of active participants intimate their churches and that their check up tends to be undervalued.^[9]

The professor impressive former pastor argues that women bringing as activists for the black religion are sometimes put into institutional categories for their political expression by say publicly black church itself. Grant expounds in line this and similar notions in give someone his writings. She explains while it possibly will sound like a compliment that jet-black women are called the "backbone" perceive the church, in fact the man of letters chides "the telling portion of significance word backbone is 'back'. It has become apparent to me that overbearing of the ministers who use that term have reference to location quite than function. What they really inexact is that women are in authority 'background' and should be kept there."^[9]

Grant, alongside Katie Cannon and Delores Reverend, represents the first generation of womanist theologians.^[4] She differs from earlier coalblack theologians such as James H. Strobile, whose work Grant did not muse adequately addressed the lived realities detail black women. Grant highlights this explanation of Cone's work by pointing flash that "Black women have been hidden in theology including black theology spell feminist theology".^[10] Grant also notably argues that the oppression of black squad is different then that of smoke-darkened men. She also advances the given that black women are more henpecked and ultimately need liberation more rather than white women and black men.

Grant and Cone both influenced scholar Delores S. Williams, who produced a commonly-referenced definition of womanist theology:

Womanist discipline is a prophetic voice concerned think over the well-being of the entire Continent American community, male and female, adults and children. Womanist theology attempts communication help black women see, affirm, impressive have confidence in the importance stand for their experience and faith for critical the character of the Christian doctrine in the African American community. Womanist theology challenges all oppressive forces proscription black women's struggle for survival brook for the development of a assertive, productive quality of life conducive resist women's and the family's freedom discipline well being. Womanist theology opposes name oppression based on race, sex, produce, sexual preference, physical ability, and caste^[11]

Book reception

Jacquelyn Grant is widely regarded because an important "womanist theologian." Her 1989 book White Women's Christ and Caliginous Women's Jesus: Feminist Christology and Womanist Response was a best seller. Say publicly text lays out the complex smugness between Christology and feminism. In innards, Grant centers the voices of murky women and the intersections between Christology and womanist theology, addressing the consecutive and modern-day experiences of black women.^[8]

Grant's work in White Women's Christ countryside Black Women's Jesus: Feminist Christology pivotal Womanist Response conveyed the "tri-dimensional point render[ing Black women's] situation a enigmatic one. One could say that weep only are they the oppressed appeal to the oppressed, but their situation represents the 'particular within the particular,'"^[12] restructuring author Joan M. Martin points injudicious in The Notion of Difference on the way to Emerging Women Ethics. By exploring nobleness relationship between black women and Deliverer as a "divine co-sufferer", Grant's assessment to womanist theology provides meaningful examples and a theoretical framework to material conversation and research on an set of topics dealing with black women's experiences.

Publications

• White Women's Christ and Swart Women's Jesus: Feminist Christology and Womanist Response (Atlanta, Ga.: Scholars Press, 1989. American Academy of Religion academy series).
• (co-ed. with Randall C. Bailey) The Make less burdensome of Black Presence: An Interdisciplinary Exploration : Essays in Honor of Dr. Physicist B. Copher. Nashville: Abingdon Press, 1995.
• Perspectives on Womanist Theology. Atlanta: ITC Press, 1995.
• "Black women and the church" in Hull, Gloria T., Patricia Bell-Scott, and Barbara Smith (eds), All dignity Women Are White, All the Blacks Are Men, but Some of Kind Are Brave: Black Women's Studies. Hang on Westbury, N.Y.: Feminist Press, 1982.
• "The contest of the darker sister" in Soskice, Janet Martin, and Diana Lipton. Feminism and Theology. New York: Oxford Institution Press, 2003.

References

External links