What Evans fails to do effectively, or precisely, is present the "European-American" perspectives against which he might build a more universal theology. Time and again, Evans returns to his primary theme that blacks worldwide, but especially African-Americans as descendants of the black slaves of the colonial-to-postbellum period and beyond, have been oppressed by whites using the Bible as their inspiration and authority for doing so. His point is well taken--"white" Christianity has little to be proud of in light of "believe and be baptized, or die" Crusades in the middle ages, the ignorance of Hitler's genocidal campaigns in the 1930s and 1940s, and American laws which discounted entirely or fractionally the value of a single black life--but a systematic theology would necessarily present convincing argument to prove that other systems are thus flawed and must be discarded.
Evans does not do this. His presentation is not one of searching for a universally-applicable Christian theology, but that of separatism. An African-American theology, in Evans' view, demands a wholly-black interpretation, for blacks only. This polarization may be necessary for African-American Christians to obtain a theology devoid of racist interpretation which has, sadly, been used to justify slavery, apartheid, and colonialism, but wou