On the Lived Theology Reading List: Black Religion in The Madhouse

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Race and Psychiatry in Slavery’s Wake

Between the 18th and 19th centuries, a significant number of African Americans were institutionalized for a psychosis known as “religious excitement.” During this Jim Crow era, Black spirituality was often pathologized by white psychiatrists as a form of mental illness. Where a white Christian might have been praised as pious, a Black Christian would be considered delusional or deranged. Weisenfeld’s book, Black Religion in the Madhouse, explores the religious institutionalization of Black Americans and draws powerful connections to contemporary racism, particularly within mental health systems and police encounters.

Weisenfeld begins her book with a case study on Judy B., whose Black spiritual behaviors were disregarded as superstition and pathologized as “religious excitement.” Her experience reflects a larger issue in 19th-century southern psychiatry, where Black spirituality was viewed as fanatical, irrational, and dangerous. This racialized psychiatric framework, Weisenfeld argues, was used to suppress Black autonomy and characterize Black religious practitioners as mentally unfit for society.

However, the rise of Black psychiatrists and mental health activists challenged these oppressive frameworks. By reframing mental health away from racialized diagnoses, figures such as Rosa Kittrell became voices against a discipline dominated by white practitioners. Despite these efforts, the ramifications of past practices remain prevalent in contemporary culture. Today, Black individuals are disproportionately stereotyped as aggressive or unstable, which only further propels cases of police brutality.

What begins as a historical study of the spiritual institutionalization of Black Americans evolves into a powerful narrative of spiritual strength and resilience. Weisenfeld’s work not only chronicles religious medical racism but also tells the story of Black Americans’ spiritual endurance in the face of enormous challenges.

Judith Weisenfeld is an Agate Brown and George L. Collord Professor in the Department of Religion at Princeton University. In addition to her current work, she is the author of “New World A-Coming: Black Religion and Racial Identity during the Great Migration,” which explores racial entanglements of new religious movements in the early 20th-century urban north.

Judith Weisenfeld is Agate Brown and George L. Collord Professor in the Department of Religion at Princeton University and author, most recently, of New World A-Coming: Black Religion and Racial Identity during the Great Migration.

Reviews and Endorsements of this publication include:

“Breaks new ground by documenting how American psychiatry institutionalized a specific form of racism―one that pathologized black religious expressions. The book’s genius is showing how these diagnostic categories evolved over time and reached beyond asylums, shaping African American experiences after the Civil War. Weisenfeld skillfully recovers and uplifts individuals from the sparse historical records of African American psychiatric cases, honoring them in powerful vignettes. This book is a game changer for our historical understandings of religion, race, and mental health.” — Kristy L. Slominski, author of Teaching Moral Sex: A History of Religion and Sex Education in the United States

“Illuminates the often-overlooked intersection of religion, race, and psychology at the birth of U.S. psychiatry. Weisenfeld tells a compelling narrative of the historical pathologization of African American religiosity and how psychiatric ideas about rationality and irrationality came to shape dominant understandings of Black religions. . . . Both a monumental achievement of historical scholarship and deeply moving. . . . Invaluable for scholars U.S. religions but deserves to be read by practicing psychotherapists as well. . .I cannot recommend this book highly enough!” — Ira Helderman, author of Prescribing the Dharma: Psychotherapists, Buddhist Traditions, and Defining Religion

For more information on this publication, click here.

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“Martin Luther King, Jr – Pastor, Theologian, Christian Critic” with Rev. Dr. Nathan Walton

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On March 18, 2025, Rev. Dr. Nathan Walton joined the UVA Kingdom of God in America in to talk about the life and theological formation of Martin Luther King, Jr. This undergraduate class on religion and social movements explores the influence of theological ideas and religious commitments on social movements in America. 

Excerpt: “[King] inhabited a long tradition of theologically informed social engagement and an embodied faith embodied faith. You can see themes of social engagement in the sermons and speeches and you can see themes of embodiment and everything from physically marching and boycotting to hearing the musicality of the sermons.”

Nathan Walton is  Co-Lead Pastor at East End Fellowship in Richmond, Virginia.  He most recently served as Executive Director of Abundant Life Ministries, a community development nonprofit in Charlottesville. Nathan holds a Master of Divinity degree from Duke Divinity School and both a B.A. and Ph.D. in Religious Studies from the University of Virginia.

Listen to the lecture here

The Project on Lived Theology at the University of Virginia is a research initiative, whose mission is to study the social consequences of theological ideas for the sake of a more just and compassionate world.

“White Too Long” with Robert P. Jones

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On December 3, 2024, Robert P. Jones joined the UVA graduate seminar Theologies of Resistance and Reconciliation by Zoom to talk about his research on the theological and historical sources of white supremacy in the United States.

Dr. Robert P. Jones is the president and founder of the Public Religion Research Institute, a nonprofit nonpartisan organization dedicated to conducting independent research and driving conversations at the intersection of religion, culture, and politics. He is a frequent on-air guest on television shows, and his editorials and essays have been published in such places as The Atlantic, Religion News Services, Time Magazine, and other outlets. He’s frequently featured in major news media, such as CNN, MSNBC, NPR, The New York Times, and the Washington Post.

Dr. Jones is also a New York Times bestselling author. His most recent book is The Hidden Roots of White Supremacy, and the Path to Shared American Future. His book The End of White Christian America won the 2019 Grawemeyer award, which is given every year to the most influential book written in religion in North America, and this is quite an extraordinary honor. His talk today is based on an earlier book called White Too Long: The Legacy of White Supremacy in American Christianity.

Watch the event here

Listen to the event here

The Project on Lived Theology at the University of Virginia is a research initiative, whose mission is to study the social consequences of theological ideas for the sake of a more just and compassionate world.

“The World Can Be Different: The Theological Vision of Dorothee Soelle” with Sarah K. Pinnock

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On November 19, 2024, Professor Sarah Pinnock joined the UVA graduate seminar Theologies of Resistance and Reconciliation to talk about the life and thought of Dorothee Soelle. 

Dr. Sarah Pinnock is professor of contemporary religious thought at Trinity University in San Antonio, Texas. Sarah was born in New Orleans in 1968-67, where her father, a Baptist theologian and influential, evangelical thinker, Clark Pinnock, taught theology. When she was her family moved back to their native Canada, first to Vancouver, and later to Toronto. 

After undergraduate and M.A. studies at MacMaster University, Sarah began doctoral studies in philosophical theology at Yale University under the tutelage of Louis Dupree. During a research year in Germany, Sarah served as Dorothee Soelle’s assistant. 

Her research on Soelle and more broadly on Christian responses to the Holocaust, culminated in her doctoral dissertation, which led in turn to her first book, Beyond Theodicy, Christian Continental Thinkers Respond to the Holocaust.

Dr. Pinnock joined the faculty at Trinity University in 2000.  Her book The Theology of Dorothee Soelle is a stellar collaboration of essays  and the basis of her presentation this afternoon.

On the shape of Soelle’s thought, Pinnock writes: “Soelle’s mysticism and christology responds to critiques in modernity. God is not the explanation for scientific unknowns, or what Bonhoeffer calls ‘the God of the gaps.’ She also rejected the image of God as the ruler of history… Soelle proposed a nontheistic christology that opens up a vision of God in which God is dependent, and our actions represent God in the world. We are each unique contributors to the work of God in the world.”

Listen to the event here

Watch the event here

The Project on Lived Theology at the University of Virginia is a research initiative, whose mission is to study the social consequences of theological ideas for the sake of a more just and compassionate world.

Robert P. Jones on the Legacy of White Supremacy in American Christianity

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The Project on Lived Theology presents a lecture with Robert P. Jones, New York Times Bestselling Author and Founder and President of the Public Religion Research Institute, titled “White Too Long: The Legacy of White Supremacy in American Christianity.” The lecture will take place on Tuesday, December 3, from 3:30-4:45 EST. It is a virtual presentation and can be viewed at the following link:

ZOOM LINK

The lecture is part of Professor Charles Marsh’s Theologies of Reconciliation and Resistance fall seminar. 

The Project on Lived Theology at the University of Virginia is a research initiative that studies the social consequences of theological ideas for the sake of a more just and compassionate world.

Lecture in Lived Theology with Sarah K. Pinnock

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The Project on Lived Theology presents a lecture with Sarah K. Pinnock, Professor of Contemporary Religious Thought, Trinity University, titled “The World Can Be Different: The Theological Vision of Dorothee Soelle.” The lecture will take place on Tuesday, November 19, from 3:30-4:45 EST. It is a virtual presentation and can be viewed at the following link:

ZOOM LINK

The lecture is part of Professor Charles Marsh’s Theologies of Reconciliation and Resistance fall seminar. 

The Project on Lived Theology at the University of Virginia is a research initiative that studies the social consequences of theological ideas for the sake of a more just and compassionate world.

“Why Reinhold Niebuhr Matters” with Larry Rasmussen

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On October 8, 2024, Dr. Larry Rasmussen joined a graduate seminar in the Department of Religious Studies at the University of Virginia called Theologies of Resistance and Reconciliation to speak to the class about the thought and life of Niebuhr. The course was rolled out twenty years as a graduate seminar on Dietrich Bonhoeffer and Martin Luther King. Jr. and has expanded over the years to include Reinhold Niebuhr and Dorothee Soelle. 

Dr. Larry Rasmussen is the Reinhold Niebuhr Professor Emeritus of Social Ethics at Union Theological Seminary in New York City. Rasmussen’s first book – his revised doctoral dissertation – was based on a fellowship year in Berlin in 1969 during which he conducted oral interviews wit Bonhoeffer’s students, fellow conspirators, family members, and allies in the Kirchenkampf. The landmark book, Dietrich Bonhoeffer: Reality and Resistance. Originally was published in 1972, and reissued by Westminster John Knox Press in 2005. Larry has also served as an editor and consultant to the Dietrich Bonhoeffer Works Translation Project. 

Professor Rasmussen is a lay theologian of the Evangelical Lutheran Church in America. His current work in Christian ethics includes analysis of power, methodological issues in Bible and ethics, and reflections on technology and ecology. His volume, Earth Community, Earth Ethics (Maryknoll: Orbis Books, 1996), won the prestigious Grawemeyer Award in Religion of 1997.  He served as a member of the Science, Ethics, and Religion Advisory Committee of the AAAS (American Association for the Advancement of Science) and was a recipient of a Henry Luce Fellowship in Theology, 1998-99, the Burnice Fjellman Award for Distinguished Christian Ministries in Higher Education, and the Joseph Sittler Award for Outstanding Leadership in Theological Education.  From 1990-2000 he served as co-moderator of the WCC unit, Justice, Peace, Creation.  He and Nyla live in Santa Fe, New Mexico.

Excerpt: “Pandemics that have deep roots and institutional legs like the pandemic of racism, take a long time to eradicate. Victories come in fits and start in context after being engaged anew over and again, not least because the poisonous virus develops new variant strains. This means you should celebrate victories when you can rest up, return to the struggle with vigor, and pass the torch when you must.”

Listen to the event here

Watch the event here

The Project on Lived Theology at the University of Virginia is a research initiative, whose mission is to study the social consequences of theological ideas for the sake of a more just and compassionate world.

2024 Fall Lectures in Lived Theology

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The Project on Lived Theology will present a series of lectures in Lived Theology as part of Professor Charles Marsh’s Theologies of Reconciliation and Resistance fall seminar.

  • Tuesday, October 8: – 3:30 – 4:45 – “Why Reinhold Niebuhr Matters”, Larry Rasmussen, Reinhold Niebuhr Emeritus Professor of Social Ethics, Union Seminary, New York
  • Tuesday, November 19 (new date!), 3:30-4:45 – “The World Can Be Different: The Theological Vision of Dorothee Soelle”, Sarah K. Pinnock, Professor of Contemporary Religious Thought, Trinity University
  • Tuesday, December 3, 3:30-4:45 – “White Too Long”, Robert P. Jones, New York Times Bestselling Author and Founder and President of the Public Religion Research Institute 

ZOOM LINK

All lectures will be virtual and Zoom links will be provided closer to the lecture dates.

The Project on Lived Theology at the University of Virginia is a research initiative that studies the social consequences of theological ideas for the sake of a more just and compassionate world.

Elizabeth Rambo to Study Faith-Based Approaches to Health

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We are pleased to announce that the Project on Lived Theology (PLT) has awarded an Undergraduate Summer Fellowship to Elizabeth Rambo, a rising fourth year from Columbia, South Carolina, majoring in Global Public Health.

Alongside an academic and theological mentorship with Dr. Susan Holman, Elizabeth will be interning in the health outreach arm of Catholic Charities of Washington, D.C and the food department of Bread for the City. Elizabeth and Dr. Holman will focus their studies on faith-based approaches to public health.

Catholic Charities of the Archdiocese of Washington (CCADW), among other services, provides extensive physical and mental healthcare through free and low-cost dental care, general medicine, medications, and behavioral and psychiatric aid. Serving the community for nearly a century, they provide care to the entirety of Washington, D.C. as well as eastern and southern Maryland. Bread for the City gives comprehensive social services as well, to a smaller area in downtown D.C. Their food bank serves hundreds daily facing short or long-term food insecurity.

With Dr. Holman, Elizabeth will study and reflect upon the intersection of faith, human rights, and global public health. This study will complement her roles at organizations who deal extensively with the public health crises of poverty, mental health, and food insecurity. She plans to research and discuss how race and racism, public health policy, and culture have impacted the diverse D.C. community and the health issues it faces – and how faith-based organizations can begin the healing process.

At UVA, Elizabeth is on the leadership team for Reformed University Fellowship (RUF), mentors for the Young Women Leaders Program, and enjoys hiking, reading, and being with friends.

Reading List: 

The Project on Lived Theology at the University of Virginia is a research initiative, whose mission is to study the social consequences of theological ideas for the sake of a more just and compassionate world.

Mt. Zion: Being In The Neighborhood

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by Lilly West, 2023 Undergraduate Summer Research Fellow in Lived Theology

“I’ve got another Yes, Lord (in my soul)” Mt. Zion’s choir sings. In the same way that the church’s historic 105 Ridge Street building holds echoes of a century of worship, praise reverberates in the sanctuary of the new edifice at 105 Lankford Street. Theirs is a resilient adoration. 

As Reverend Dr. Edwards noted in an interview in 1986, five years into his ministry at Mt. Zion, they are a “survival church.”[1] My research this summer has been a project of storytelling, attempting to bear witness to an intersection of communities “sing[ing] better songs with [their] lives.”[2] The harmonies and disharmonies that I have encountered swell around me, holding despair, pain, and, ultimately, “triumph and calm confidence.”[3]

Early on a Tuesday morning, I walked into Mt. Zion’s church office to interview the Reverend Dr. Alvin Edwards. Characterized by most who know him as a busy man whose love for his congregation and his city orders his schedule, he graciously agreed to sit with me for a sizeable portion of his morning. Within those few hours, in the spirit of calm confidence, Reverend Edwards shared his experience of God’s faithfulness in Mt. Zion’s survival. 

When he stepped into his ministry at Mt. Zion in 1981, Reverend Edwards stepped into a story and a history that preceded himself. “When I came, my focus was probably more healing than anything else,” he notes, since the church was very divided in the wake of pastoral transition. I asked about his relationship with Reverend Hamilton, who served Mt. Zion from 1960 to 1980. “To be honest,” he started, “I did not meet him until years later at the 125th Anniversary when I invited all living former pastors to come preach.” 

I had assumed that Reverend Hamilton, who led the church during Charlottesville’s urban renewal initiative, which razed the Vinegar Hill neighborhood surrounding the historic church building, had shaped Reverend Edwards’ vision for the future of the church, particularly its move to the Lankford location. However, as Reverend Edwards describes it, the congregation directed his energies for the first 20 years of his ministry. Upon his arrival to Mt. Zion, he felt a tense air, “so thick you could cut it.” Church membership, as he understood it, dwindled and the average age rose. In the early days of his leadership, faithful church members invited him into the church’s recent history. “I began to hear the stories about Vinegar Hill and how they razed the community, how it dispersed all the African American people, their families, their businesses; to see how the city of Charlottesville really cheated Zion Union Baptist Church. That destroyed,” he reflects and starts again, “that decimated the Black community.”

Prior to Charlottesville’s urban renewal, many members of Mt. Zion lived in the Vinegar Hill neighborhood, easily within walking distance of the church. With the demolition of the neighborhood, residents were forced to relocate, which resulted in many moving to the 10th & Page, Ridge Street, and Belmont neighborhoods. Physical distance, as well the absence of a centralized communal space, dimmed the liveliness of the community. The land set to be “renewed” remained untouched for decades. Confusion and grief shattered the Black community. For Mt. Zion’s purposes, community engagement became a completely new project, and relocated members now had to commute for worship on Sundays. Mt. Zion’s new problem? No parking lot. 

So, it would come as no surprise that when Reverend Edwards asked the congregation in 1981 their hopes for the church’s future, he noticed that the church was in desperate need of space, something he had little of in the historic building. Thus, the land for the new church building at First and Lankford was purchased within the first few years of his pastorate. He told his congregation and the broader city of Charlottesville, “I want to put our church back into the neighborhood.”[4]

Beyond moving the congregation’s physical presence “into the neighborhood,” Reverend Edwards himself entered into the realm of city leadership. For him, politics and religion cannot be divorced, especially in his role as a pastor. “There is a separation in the sense that you can’t legislate righteousness,” he offers; however, “do[ing] what’s best for [the] community,” which he understands to be his responsibility, means that he must involve himself in the workings of the city. Repeatedly, he tells me, “[m]y faith makes me look at the total person, the head, the heart and the soul.” To see someone as a “total being” should direct the Christian longing for justice and participation in spaces where there are opportunities for growth towards a more just, nurturing, safe community. To this end, Reverend Edwards had involved himself in leadership spaces such as the Monticello Area Community Action Agency, Alliance for Interfaith Ministries, Charlottesville Redevelopment Housing Authority, Charlottesville Albemarle Boys and Girls Club, Charlottesville City Council, and Back to School Bash.[5] “I want to keep working,” he looks at me and shakes his head, “I don’t want to rust out in life, I want to wear out.” 

The church should be a place where the desire for the health of the “total being” abounds. Yet, as Reverend Edwards solemnly addresses, “the church as the body of Christ is polarized.” Our differences, he argues, prevent us from working together for the flourishing of our shared community. He, alongside the Charlottesville Clergy Collective, “a group of faith and allied  community leaders” and his “brainchild”[6]  pray for solidarity in the fight for justice and righteousness. 

What can that solidarity look like in our racially separated church communities? Well, for one, the White church has to shift its understanding of solidarity. “If White churches expect Black churches to act like them, it’ll never happen,” Reverend Edwards notes, “because the Black church has been the one to have to fight and defend who we are historically, because the White church hasn’t stepped up to do it, especially the ‘body of Christ’.” Growth in this area will start with truth telling. “I think some of the white pastors and their members need to start speaking out against the wrongs that they see and stop burying their heads in the sand,” he cries out, “if we don’t turn it around we are getting ready to lose another generation of people because we haven’t ministered to them in a way that their lives have been transformed. Because we are scared. We are comfortable where we are. It ought not to be that way.” 

His prayer for the body of Christ is that God would “liberate all of us from our prejudices, from our biases.” There is a richer future available to the Christian community. God invites us into an active, lived faith. This faith points to God’s inauguration of the eternal Kingdom, where God’s love in us transcends the brokenness of this earth. The more I read, the more I feel that proximity, “being in the neighborhood,” as Reverend Edwards described, is central to this future reality. Our brightest conceptions of racial reconciliation and the renewal of our church bodies are glimpses of a future not yet accessible to us.[7] Until that time, God has protected and steadied communities like Mt. Zion, communities that desire to “make kingdom kids, kingdom churches, to make God’s kingdom here on earth as in heaven.” Ultimately, I hope that God stirs us to work that grows “far more organic, meaningful, and authentic relationships than any of us can think of and project in the abstract from the alienated and still unredressed ground on which we currently stand.”[8]

This summer, I’ve been blessed to sit and reflect at the intersection of communities, Mt. Zion, the Music Resource Center, and Church of the Good Shepherd, which I have been able to research. It has been a summer of resonant worship, and songs have echoed within me and refashioned my soul. Maybe I’ve sung “Got Another Yes Lord” too many times,  but I think that God continually places sustained, partnered work in front of us. My summer ends calmly confident in prayer for “another yes.” 

[1] Charlottesville Daily Progress, (12/24/1986).

[2] Charles Marsh, Welcoming Justice, “The Power of True Conversion” (78)

[3]  W.E.B. Dubois, The Souls of Black Folk (222) 

[4] Charlottesville Daily Progress, (12/24/1986). 

[5] https://ministeringtoministers.org/awards/the-rev-dr-alvin-edwards/

 Reverend Edwards states that one of his dreams would be to see communities of believers work together to help every child reach grade reading level. The potential for human and community flourishing from this effort would be transformative. 

[6] https://www.cvilleclergycollective.org/about.html

[7] Harvey, Jennifer. Dear White Christians. (100)

[8]  Harvey, Jennifer. Dear White Christians. (100)

Learn more about the Lilly’s Undergraduate Summer Research Fellowship in Lived Theology here.

The Project on Lived Theology at the University of Virginia is a research initiative, whose mission is to study the social consequences of theological ideas for the sake of a more just and compassionate world.