Download Christ Divided: Antiblackness as Corporate Vice, by Katie Walker Grimes

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Christ Divided: Antiblackness as Corporate Vice, by Katie Walker Grimes

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About the Author

Katie Walker Grimes is assistant professor of theology and religious studies at Villanova University. She is the author of Fugitive Saints: Catholicism and the Politics of Slavery (Fortress Press, 2017). She has published articles on the relation of white supremacy and the Catholic Church in Political Theology and Horizons and has articles in the Journal of Religious Ethics. She is a regular contributing author to the blog Women in Theology.

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Product details

Paperback: 344 pages

Publisher: Fortress Press (November 1, 2017)

Language: English

ISBN-10: 1506427995

ISBN-13: 978-1506427997

Product Dimensions:

5.9 x 1 x 8.9 inches

Shipping Weight: 1.2 pounds (View shipping rates and policies)

Average Customer Review:

5.0 out of 5 stars

2 customer reviews

Amazon Best Sellers Rank:

#1,362,135 in Books (See Top 100 in Books)

It's not often I feel like cheering when I read a smart, dense theological work like Katie Grimes' "Christ Divided." I did so repeatedly as I read this book. I like how1. Katie turns so many taken-for-granted theological problematics upside down, as she tells us that it's not about white supremacy, but about antiblackness supremacy; that the questions we need to be asking are not about the lack of virtue of black people living in the afterlife of slavery, but about the way antiblackness vice inhabits the bodies of white people; that we need, with feminist theologians in general, to stop abstracting and start talking about the body, about real embodied human beings and the effect of abstract ideas on their real embodied selves and lives.2. She brilliantly demonstrates that the body of Christ is, as was Jesus' body, porous, and, "More than just a cause of his death, Jesus' feminized porosity made his ministry possible" (p. 219). This theological perspective allows her to turn the traditional notion of the cultic Eucharist — that the body of Christ's Eucharistic gatherings in which the body of Christ is offered in the form of bread to the faithful is about feeding souls — on its head, as she insists that what's of central importance to the Eucharist is that it's a meal. It's a meal. For bodies that are living embodied lives in an embodied world to which the boundaries of the body of Christ are porous…. So that sacraments like Baptism and Eucharist do not magically remove the porosity of the body of Christ and the antiblackness supremacy that white worshipers import into the church from the world itself, by carrying this vice in their bodies — so that the church and its sacraments are not the magical, mystical solution presented to us by sacramental optimists, which negates the sinful effects of the secular, but:"The church exists most fundamentally not as a city or society, but as a body. As such, it will always be susceptible to the habituating power of the world it inhabits" (p. 219).And there's also this:"Christianity bears at least as much responsibility for Africanizing slavery and sustaining its afterlife as any secular power….Antiblackness supremacy does not simply operate through social structures; it inhabits white bodies as a vice. As long as white and other nonblack people continue to cling to these habits, they will attempt to twist any social, political, or ecclesial order into the shape of slavery's afterlife" (p. 211).With these citations, I'm pointing to the final section of the book, which deals with the ecclesial consquences of corporate vice and with questions of sacramental theology. This part of the book is, quite simply, wonderful, and I hope that Katie will write more about these matters. Here's one of the sections of the book that made me stand up and cheer, which I hope, in particular, Katie will develop further in future books and articles:"Due to the way it treated Jesus like a slave in general and subjected him to sexual violence in particular, crucifixion therefore also emasculated Jesus. Just as slavery rendered male slaves symbolically feminine by making them uniquely vulnerable to sexual abuse, so the sexually violent character of crucifixion placed Jesus's naked body in a feminine position. Rather than penetrating women and male subordinates as true men ought, Jesus was the penetrated one. In this way, the condemned typically were crucified naked to heighten the humiliating contradiction between the spectacle of their unpenetrating penises and their violently penetrated bodies" (p. 217).We can hardly talk credibly or coherently about the body of Christ — the church, its Eucharistic meal — without talking about these issues, can we? If we don't want to continue pretending that the mythical body of Christ is somehow the mystical body of Christ, that is to say (p. xvii, citing Arthur Falls)….This is powerful theological reflection. It gives me a bit of hope, as an aging, long-since-discarded gay Catholic theologian in a long-term partnered relationship, who has been denied a role in "official" Catholic theological conversations and who has therefore found much Catholic theology produced in the last several decades totally alienating, that some younger theologians may begin breaking the stultifying mold that has proven so toxic to others of us who have walked ahead of them.

Antiblackness supremacy undergirds white supremacy in America as white American supremacy’s foundational raison d’être. Native blacks in the United States have been dealt a multi-layered blow of exclusion from the time their ancestors were plundered from their African roots and, not replanted and reestablished culturally, linguistically and bodily in our new democracy, but sub-planted as voiceless grist, fodder and hard labor for the already re-rooted white Puritan and Catholic society. [Slaves] who now belonged to a master, first had ‘to be uprooted from [their] original social network. Why? Dislocated from ties of mutual obligation to a protective communal network, [slaves owed] nothing to anyone, but their master. And to the [master they] would owe everything.’ In other words, they are part of the white social structure, close to it, but suppressed and oppressed by it in their reestablishment in this new social structure, but they are totally disconnected from their own world and social context. It renders them ‘natally alienated and socially dead,’ states Katie Walker Grimes in her groundbreaking work, Christ Divided: Antiblackness Supremacy as Corporate Vice.Grimes goes on to say, “Although the term ‘antiblackness supremacy’ describes a different reality than does the phrase ‘white supremacy’, it shares the other’s ethical clarity. It avoids individualizing; it places a rhetorical spotlight on the relation between racial evil and power; and it is compatible with a theory of corporate virtue.” But on the other hand, I believe, it also exposes corporate sin, reification of the supreme collective self over the demonized, ‘lower’ other, the ‘black’ other to be feared as animalistic, subdued and ‘tamed’ by the superiority of ‘whiteness’ over ’blackness.’ Grimes continues, “‘Antiblackness supremacy’ in fact surpasses ‘white supremacy’ in theoretical precision because it specifies the racial [corporate] system that emerged from the attempts to preserve the legacy of slavery [suppression as tamer and the one ‘to be tamed.’]”What Grimes calls corporate vice has powered slavery into this country’s racist, anti-Black culture since slavery’s introduction in the 15th Century. America has traded one form of antiblackness for another throughout its history. Slavery’s afterlife runs deep in America, obviously demonstrated in the uncensored attitudes of the present administration’s white supremacist backlash to progress in eradicating, or the chipping away at the edges of antiBlackness supremacy in the previous one.The aftermath, this afterlife, of slavery is still with us. Grimes claims antiblackness supremacy pervades our very white racist souls, and bodies. From the KKK, to Jim Crow to Rosa Parks, we have still not abolished what is so deeply ingrained in those born into white social culture. The reified evil of corporate vice is an intentional separation of the other from us, yet keeping them close, just close enough, but at arms, neighborhood or parish length.Systematically, Prof. Grimes writes how the Catholic Church in America played its part in dividing of white from black, yet being a part of the fabric of a Christian ethos. It systematically differentiated and perpetrated fear and loathing for those with black embodiment from white embodiment established as a Christian normative American Catholic sacramental ontology. “Catholic parishes enacted racial segregation not just as corporate bodies, but also for the sake of them”, states Grimes.My own auto-biographical experience is intertwined in the premise and reasoning of this book, as a white woman growing up on the Southside of Chicago, a product of German/Polish-second-generation Catholic immigrants who, as Grimes maintains had more privilege than the native Blacks when my grandparents arrived here in the early part of the twentieth century. Part of our family’s flight to suburban Western Springs was because the neighborhood around 91st Street and Ashland Avenue was becoming ‘too black’! Albeit, our move was to acquire a larger house, our family was growing, but we had the advantage of making that choice because we were white.However, antiblackness taught me a lesson early in my development bringing me in direct contact with it causing my life’s ethic to combat it wherever it raises its head. In 1957, on a train trip to California, my twin sister and I began playing with two younger children sitting a few coach seats up from us. They were black. Our parents pulled us aside and told us we could no longer play with them, giving us no good reason why. I obeyed, but I knew the anti-truth in their statement of authority and understood corporate vice from that experience early in my life. One that at seven years old, I questioned, continued to question and doubt since that day. This book articulates supremely well what I did not have words for at seven; that antiblackness is learned; that racism is taught -- the horrible ‘spatial afterlife of slavery!’I highly recommend this book for any class on racism, sexism, postcolonial thought and/or Catholic studies. It is innovative because it addresses the root causes of what we see acted out as racialized violence in places like Chicago and Los Angeles today. The book’s last chapter provides eight steps to counter-structurally reconfigure Catholic parishes and other institutions as Bishop Terry Steib acted in Memphis and propels Cardinal George’s partial attempt at recognizing racism in the Chicago Archdiocese further by bringing about corporate and institutional change to directly neutralize and transform antiblackness supremacy into human unified humanity.

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