Justin Carter

In _The Anarchy of Black Religion_, J. Kameron Carter examines the deeper philosophical, theological, and religious history that animates our times to advance a new approach to understanding religion. Drawing on the black radical tradition and black feminism, Carter explores the modern invention of religion as central to settler colonial racial technologies wherein antiblackness is a founding and guiding religious principle of the modern world. He therefore sets black religion apart from modern religion, even as it tries to include and enclose it. Carter calls this approach the _black study of religion_. Black religion emerges not as doctrinal, confessional, or denominational but as a set of poetic and artistic strategies for improvisatory living and gathering. Potentiating non-exclusionary belonging, black religion is anarchic, mystical, and experimental: it reveals alternative relationalities and visions of matter that can counter capitalism’s extractive, individualistic, and imperialist ideology. By enacting a black study of religion, Carter elucidates the violence of religion as the violence of modern life while also opening an alternate praxis of the sacred.

Can being, more specifically, black being, be thematized as visible from within the particularity of a given faith tradition, its practices and mode of being in the world? To narrow the question to one specific faith tradition, Christianity: Can blackness be visible within the visibility of the Christian factum---the incarnate God, Jesus of Nazareth? The first two chapters, drawing on the work of Albert J. Raboteau, Charles H. Long, and James H. Cone, show how African American religious scholarship, to varying degrees, answers negatively, explicating the particularities of black being from a more fundamental genesis than the particularities of a given faith tradition itself. Various are the names of the fundament: Africanity, the religious consciousness, the ontological horizon of blackness, and so forth. Chapter 3 uncovers the Kantian philosophico-religious structure at work here, the very framework that spawned modernity's first thoroughgoing race theory. Chapters 4 and 5, drawing on Briton Hammon, Frederick Douglass, and Jarena Lee, offer a theological account of race. Black being is shown to be visible, iconically opaque, and, thus, theologically free as Christic and Paschal being. This theological transcription of being is coterminous with an emancipatory social arrangement of being: black being as 'Christified' is ecclesial being. This does not silence the historical cadences of black being; rather it dislodges the history of black being from the colonial gaze. ;The Proem on Irenaeus of Lyons, the Excursus on Gregory of Nyssa, and the Postlude on Maximos the Confessor indicate the Christology influencing this dissertation. Placing patristic Christology, as it culminates in Chalcedon I and refined in the neo-Chalcedonian debates, in conversation with the modern construction of race and being, I establish a vantage from which to criticize Immanuel Kant's supersessionistic Christianity, out of which emerged his race qua colonial theory. Yet, it also provides a vantage from which to articulate a non-supersessionistic Christianity of the embodiment of God in Jesus of Nazareth for the visibility of black being and, thus, speaks to a distressing aporia in African American religious studies and theology.