Anthony B. Pinn 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 Humanities and Professor of Religious Studies at Rice University.[1] He is founder and executive director of the Center for Engaged Research and Collaborative Learning in Houston, Texas, and Director of Research for the Institute for Humanist Studies in Washington, D.C.[2]
He graduated from Columbia University with a B.A. in 1986,[3] and earned his Ph.D. in the Study of Religion at Harvard University in 1994. His dissertation was entitled "I Wonder as I Wander: An Examination of the Problem of Evil in African-American Religious Thought."[4]
Black humanism in relation to other religious traditions
Pinn refers to his approach to humanism as a "religion."[5] In so doing, Pinn cites humanist Gordon Kaufman'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.'"[6] In other words, for Pinn, religion need not be theistic.
In Why Lord?, Pinn's humanism "involves an increase in humanity's importance which makes impossible the location of a space for God."[7]: 142 He continues, "Religious answers to life's meaninglessness promote an embracing of suffering which reinforces life's meaninglessness rather than ending it."[7]: 153
In a 1997 essay, Pinn describes humanism as another contribution to the plurality of religious traditions.[6] In Varieties of African American Religious Experience (1999), he acknowledges that "the needs of various human communities are complex and varied enough to allow for a plurality of religious traditions."[5] In a 2002 interview, Pinn states that the Black Church, although in crisis, "has tremendous potential" for addressing the social justice issues that affect African Americans.[4] Although Pinn's work reaches into non-Christian sources of theology, much of his academic focus remains centered on the history and theology of the African-American Christian Church.[8]
Pinn differentiates Black humanism from other non-theistic worldviews such as atheism. Citing the work of Jean-Paul Sartre and Richard Wright, Pinn notes that Black humanism has no interest in disproving the existence of God.[7]: 154–156 Rather, it is "not overly concerned with God as a negative myth, but rather God as a liberating myth that is nonetheless unsubstantiated."[6] Thus, oppressed African Americans 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."[7]: 158 [9]
Pinn's approach to theodicy, redemptive suffering, and Black humanism
In Why Lord? Suffering and Evil in Black Theology (1995), Anthony Pinn establishes himself as a black theologian and Black humanist. In Why Lord?, 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.[7]: 13 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."[7]: 14
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 the concept of redemptive suffering.[7]: 17
Pinn considers these arguments "unacceptable because they counteract efforts at liberation by finding something of value in Black suffering." He places the work of James H. Cone, an early promulgator of Black theology, 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 oppression. Pinn rejects this distinction between positive and negative suffering, which he calls purely academic.[7]: 85–88 Instead, a Black theology of liberation must characterize suffering "as unquestionably and unredeemably evil."[7]: 89
Pinn follows the thinking of existentialist writer Albert Camus, who rejects theodicean arguments for God limiting God's own intervention, arguing that "if God is omnipotent and permits human suffering, then God is a murderer."[10] Theodicean arguments based on the postulating of a limited God, as presented by William R. Jones and Delores Williams, 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.[7]: 111
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 Is God a White Racist? (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.[7]: 93
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."[7]: 142 James H. Cone writes that "Black theology must relate itself to the human situation unique to oppressed persons generally and blacks particularly. If black theology fails to do this adequately, then the black community will and should destroy it."[11]
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.[7]: 148 [original research?]
In 2017, Pinn published a book, When Colorblindness Isn't the Answer: Humanism and the Challenge of Race, on why humanists should embrace racial justice.[12]
Sources of theology
Pinn draws on a variety of historical traditions in the formation of his religion of Black humanism. Examples from Black folk stories and jokes, spirituals, blues, rap, and political discourse form the basis of Pinn's work. In his analysis of these diverse sources, Pinn employs what he terms "nitty-gritty hermeneutics," 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.[7]: 116 In other words, nitty-gritty hermeneutics privilege solutions to the problem of oppression over the maintenance of religious tradition.[7]: 20
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 African slaves in the United States, provides an early study in Black theodicy, questioning the purpose of slaves' suffering.[7]: 36 He quotes Daniel Payne, a leader in the African Methodist Episcopal Church, 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."
Pinn quotes a runaway slave, who said he was not a Christian because "white men treat us so bad in Mississippi that we can't be Christians."[6]
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 the separation between the Christian-based Civil Rights Movement and the more radical Black Power movement.
In Varieties of African-American Religious Experience, 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 Protestant church.[9]
