Below is a description of sources that have underpinned the main theological themes in my study.
Christology:
Cone (2010) suggests that Christian theology should be viewed as liberation for the oppressed, downcast and marginalized. The task of Black Liberation Theology is to present the nature of the gospel of Jesus Christ in a way that is consistent with the perspective of the oppressed black
community. I suggest that when Christian sound systems reach out to the marginalised, outside of the church, they are siding with the liberation of the oppressed in their community. These ideas are further explored by Douglas (1994) who suggests that the Black Christ refers to an understanding of Christ related to the struggle for Black freedom from all forms of injustice. The author stretches the discussion further by proposing a Black womanist perspective of the Black Christ. I suggest that the gospel sound systems offer a representation of Christ that is relatable and accessible to the concerns of black people. In the age of ‘black lives matter’ this a particularly pertinent point (Miller, L, 2020).
The concept of Black Theology has been interpreted in a British context by writers such as Reddie (2010). The model of Black Theology suggested by Reddie seeks to address the problematic legacies of the slave trade for Black Christians living in the African Diaspora. In light of this model, I suggest that Christian sound systems offer a new approach to African Caribbean Christian mission whereby faith embraces black expressive culture. Beckford (2000) suggests a political theology termed ‘Dread Pentecostalism’. It is a theological system concerned with the holistic liberation of the marginalized and oppressed. A ‘Dread’ Christology is the understanding of a Black Christ participating in the lives and struggles of African Caribbean people in a British context. Further examples of these ideas can be found in Beckford (1998).
The Christian sound systems discussed in this study attempt to make Christ relevant to those in the sound system space. The person and work of Jesus Christ as the bearer of salvation is central to the message of the Christian sound systems and are in line with the classical understanding of Christology as found in the work of Fuller (1969), McGrath (2001), Inbody (2002) and Spence (2008). In my thesis I suggest that gospel sound systems are incarnational in that they seek to represent Christ as they operate in and through the sound system space. I understand this concept of ‘radical
embodiment’ using the work of Van Nieker & Niemandt (2019) and Urbaniak (2019). These concepts are grounded in the traditional understanding of the incarnation; “the eternal Son of God took flesh from his human mother; hence the person known as Jesus of Nazareth was and is at once fully human and truly divine; his history is the ‘enfleshed’ story of the Son of God” (O’Collins, 2002, p.1).
81 I suggest that the ability of the Christian sound system to function incarnationally is a valuable quality in its pursuit for mission and evangelism. This idea is further expounded in the work of Warrington (2008).
Mission:
Writers such as Langmead (2013) suggest that missiology should be an important aspect of
theological education and argue that all of theology is essentially missiological in character. Based on this concept I suggest that Christian sound systems exhibit clear missiological attributes in their desire to reach the community located outside of the four walls of the church. The gospel sound system members that I interviewed show that the task of mission is not the exclusive role of the theologically trained; it is instead the commission of all members of the local church. This idea is evident in the work of Cameron (2010) who suggests five cultural forms of church. The model of interest in my study is what she has termed as the ‘third place church; church meeting in secular third places’ (p.38).
This is the idea that a space outside the traditional church building ‘encultures’ the gospel by building relationships as the foundation to communicating the gospel in word and deed. Although Cameron (2010) is referring to commercial spaces such as coffee shops, I propose that the Christian sound systems in Britain operate in this ‘third place model’. Engagement in alternative spaces opens up opportunity for dialogue and a potential for public theology as suggested in the work of Cray (2009) and Kim (2017). Pentecostal pneumatology provides the driving force and enthusiasm for what can be described as a ‘Pentecostal missiology’ as noted in the work of Kairkkanen (2018) and Yong (2005).
I suggest that gospel sound systems provide opportunities for mission which is culturally relevant for 21st Century evangelism. I understand this idea as a form of ‘diasporan mission strategy’ as illustrated by Wan (2011). These concepts are further underpinned by traditional New Testament scholarship examining the concept of the Kingdom of God in the four gospels as explored in Wright (2012).
Sanctification:
I suggest that gospel sound systems exercise a type of sanctification ritual whereby the sound system is set apart for the work of musical evangelism. I understand this idea using the work of Story (2009).
This article examines key Pauline text in relation to sanctification. Story (2009) suggests that holiness, sanctification and living a ‘set apart’ life should not result in moralist pride but should instead be evidenced by humility and love. In light of this idea I suggest that gospel sound systems such as Shekinah and HMSS express this bond of love through their willingness to engage with those outside the ‘church hall’. This type of engagement takes on an emancipatory element when viewed in light of the work of Cone (1978) who asserts that sanctification is inextricably linked with liberation within black religion.
82 Healing
Writers such as Studer (1982), Carroll (1995) and Grundmann & Bate (2001) examine the major theological questions surrounding illness and physical healing, focussing on the centrality of healing in Jesus’ earthly ministry. Within the context of this thesis I am viewing gospel sound systems from a Pentecostal lens whereby healing is not just in the physical realm for the individual but includes the whole person and extends to the needs of the wider community. Examples of these ideas can be found in the work of MacRobert (1989), Alexander (1996) and Poloma (2009). I am also employing the concept of an African Caribbean Diasporan Pastoral theology, as expounded by Hall (2016). Based on this concept, I propose that gospel sound systems seek to engage the dancehall space by offering a message of hope and holistic healing (personal and collective). This is evidenced through an emphasis on the daily lived experience of the African Caribbean community and a positive affirmation of black culture.
Pneumatology
The main concepts that have informed my ideas in this thesis have been covered under the
‘Pentecostal Pneumatology’ heading within the theology section, Chapter 4. I am understanding Christian sound systems from a Pentecostal perspective whereby practitioners are empowered by the Holy Spirt in church to then go out into the world to share the liberating message of the gospel.
Christian Discipleship
The gospel sound system practitioners interviewed for this project all emphasised an openness to ongoing Bible study and pastoral accountability (individually and collectively). HMSS is overseen by pastors; Robert and Efrem who are senior leaders of the Ecclesia15 church in Lewisham, south London. Shekinah sound have partnered with many local pastors for their outreach events in the Birmingham area; often these pastors would pray for patrons after the MC had given an alter call.
My understanding of discipleship in this context is informed by the view that the primary role of the disciple is to be one who learns and develops Christian character which is evidenced by the virtue of love. Examples of this type of thinking can be found in the work of Cherry (2016) who asserts that “in order to think coherently about encouraging discipleship in ourselves and others, we need a richer, more inclusive and down-to-earth model of discipleship itself” (p.196). I would propose that this
‘down to earth’ model of discipleship is accentuated in the function of the Christian sound system in Britain.
15 https://www.ecclesia.uk/church-leaders/
83
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