This Doctoral Capstone Portfolio Project explores the absence and the presence of Black Political Theology in the empowerment of indigenous (African) and colonized (Afro Diasporic) men of African descent in particular, and their faith communities in general. It examines the role Black Political Theology plays implicitly and explicitly in missions and outreach, workforce development, anti-recidivism, civic engagement, and economic development, among incarcerated, formerly incarcerated, court involved, unemployed/underemployed, and micro-enterprising African and Afro Diasporic men of color and their faith communities in America and abroad. It also shines a brief light on masculine performing queer Black men and their engagement with issues relative to Black Political Theology.

This Capstone Portfolio Project provides interpretations of how Black Political Theology can be expressed in institutional programs, focusing especially on churches, NGOs, and other faith-based agencies who minister services to said populations. Its framework is broad and sweeping, encompassing a range of voices, case studies, and mediatized perspectives. Its scope is diasporic, including accounts and interviews from people of African descent in America and abroad. Particular attention is given to court involved, underemployed, and micro enterprising men of color. Its lens is microbial, highlighting topics such as micro-church, micro-ministry, micro-missions, micro-economics, micro-reparations, and micro-community development, to better understand definitions and applications of some of the principles of black political theology. 

While definitions, examples, and explanations are offered throughout, the overarching goal of this Capstone Portfolio is to provide insights into the following underlying questions:

1) How does Black Political Theology intersect with urban outreach, international missions, and economic development?,

2) Which best practices help connect marginalized populations with the resources of those from the mainline-middle, and thereby aid in their translation into the greater commonwealth of all human life?, and

3) How can westernized faith-based organizations pivot to better respond to the spiritual, sociological, and socioeconomic needs of this population? Ultimately, it provides models of a new constructive theology for Black Political Theology and a set of new tools rooted in faith and praxis for the same.