This doctoral dissertation queries the correlation between law and theology. More particularly, as an attorney and theologian, I seek to explore the intersection between Black Liberation Theology and Critical Race Theory. While these two theories were developed in two very distinct academies, theology and law, many similarities exist in the experiential and theoretical analyses that led to their formation. Further, I theorize our American legal and judicial systems, which encompass not only the canons by which we participate in society, but also administer 'justice', have perpetuated race and racism by supporting dominant ideologies that have necessarily resulted in legal decisions which fail to advance equality and equal justice for all. Utilizing historical and critical method, I closely examine a number of legal decisions to gain greater understanding regarding the way in which the law has dealt with both people and issues of race and racism. I also review works of Critical Race Theorists such as Derrick Bell to show more specifically and critically how racism has developed in American jurisprudence. Likewise, I explore the work of Bell, Anthony Cook, Richard Delgado and Eric Yamamoto in an effort to probe and develop a more praxis based, rather than theoretical, response to racism. I look to the work of James Cone for critical insights on the African-American community's hope in religion and correspondingly Black Liberation Theology.

Furthermore, through an assessment of the life and work of Dr. Martin Luther King, Jr., I posit historically the church was more aggressively involved in pressing American leadership and its populace toward the building of a more just society. C. Eric Lincoln and Lawrence H. Mamiya provide insight regarding the impact of the African-American church in the lives of this oppressed people. Notwithstanding, I argue the church has taken a backseat, focusing on an "other-worldly" religion at a time when race relations are in question and racism continues in America. Through the development of a theological ethic and model for reconciliation, I conclude there is still hope for a changed society. I further conclude, however, the church is being beckoned from its sleep to a position of leadership in the quest for a reconciled community.