Examining the consequences of 'White Jesus' in America.
In a time where monuments are being toppled, institutions and icons reconsidered, we turn to a portrait encountered by every American: "White Jesus." You know, that guy with sandy blond hair and upcast blue eyes. For On the Media, Eloise Blondiau traces the history of how the historically inaccurate image became canon, and why it matters.
In this segment, Eloise talks to Mbiyu Chui, pastor at the Shrine of the Black Madonna in Detroit, about unlearning Jesus's whiteness. She also hears from Edward Blum, author of The Color of Christ: The Son of God and the Saga of Race in America, about how the image came dominate in the U.S., and psychologist Simon Howard on how White Jesus has infiltrated our subconsciouses. Lastly, Eloise speaks to Rev. Kelly Brown Douglas, womanist theologian and Dean of the Episcopal Divinity School at Union Theological Seminary, about the theology of the Black Christ.
This is a segment from our October 1st, 2020 program, God Bless.
must watch https://t.co/DgOsjIG9sg
— Anne Applebaum (@anneapplebaum) November 6, 2020
with Special Reference to the Setting of the Genealogies of Jesus
Genealogical material occurs frequently in the Old Testament, and in the Gospels of Matthew and Luke as well as in later Jewish literature. What is the purpose of these lists? How do they relate to their historical and literary context, and what is their function in the Hebraic-Christian literary tradition? Dr. Johnson answers these questions in relation to contemporary biblical scholarship, and is concerned to show that such genealogies are not merely appendices to biblical narratives but are closely related to their context in language, structure and theology He attempts to assess the extent to which they reflect the views of the authors of the books or contexts into which they are placed. He also examines the transition of the genealogical form, and shows how its function changed from tribal expressions to the Gospel writers' use of it to illustrate the conviction that Jesus is the fulfillment of the hope of Israel. Concerned as he is more with the literary purpose of this type of biblical literature than with the historical authenticity of various lists, Dr. Johnson examines a subject that is only now beginning to engage the attention of scholars generally.
How have millions of American Christians come to measure spiritual progress in terms of their financial status and physical well-being? How has the movement variously called Word of Faith, Health and Wealth, Name It and Claim It, or simply prosperity gospel come to dominate much of our contemporary religious landscape? Kate Bowler's Blessed is the first book to fully explore the origins, unifying themes, and major figures of a burgeoning movement that now claims millions of followers in America. Bowler traces the roots of the prosperity gospel: from the touring mesmerists, metaphysical sages, pentecostal healers, business oracles, and princely prophets of the early 20th century; through mid-century positive thinkers like Norman Vincent Peale and revivalists like Oral Roberts and Kenneth Hagin; to today's hugely successful prosperity preachers. Bowler focuses on such contemporary figures as Creflo Dollar, pastor of Atlanta's 30,000-member World Changers Church International; Joel Osteen, known as "the smiling preacher," with a weekly audience of seven million; T. D. Jakes, named by Time magazine one of America's most influential new religious leaders; Joyce Meyer, evangelist and women's empowerment guru; and many others. At almost any moment, day or night, the American public can tune in to these preachers-on TV, radio, podcasts, and in their megachurches-to hear the message that God desires to bless them with wealth and health. Bowler offers an interpretive framework for scholars and general readers alike to understand the diverse expressions of Christian abundance as a cohesive movement bound by shared understandings and common goals.
Donald Trump made a promise to white evangelical Christians, whose support can seem mystifying to the outside observer.
In the first centuries after Christ, there was no "official" New Testament. Instead, early Christians read and fervently followed a wide variety of Scriptures—many more than we have today.
Relying on these writings, Christians held beliefs that today would be considered bizarre. Some believed that there were two, 12, or as many as 30 gods. Some thought that a malicious deity, rather than the true God, created the world. Some maintained that Christ's death and resurrection had nothing to do with salvation while others insisted that Christ never really died at all.
What did these "other" Scriptures say? Do they exist today? How could such outlandish ideas ever be considered Christian? If such beliefs were once common, why do they no longer exist?
Listened to audiobook version primarily via Libby
Clear concise story with some excellent history and comparison of early Christianities. Unstated, but there are lots of parallels to the diversity of beliefs in Christianity today. There are lots of interesting things within the “lost” sects which still lived on through cultural spread despite the disappearance of the original groups.
Lecture 24: Early Christian Creeds
The final lecture considers the formation of the Christian creeds: statements of faith to determine what was true (orthodox) and what was false (heretical). The well-known creeds of the 4th century, such as the Nicene Creed, developed from earlier formulations known as the "Rule of Faith," and from confessions by converts before baptism.
Theory on Cultural Changes with Respect to Mnemonics and the Ten Commandments in Ancient Near Eastern Cultures and specifically within Judaism
And God spoke:
“I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me. You shall not make for yourself an idol of any kind or an image of anything in the heavens above, on the earth beneath, or in the waters below.
I have a hypothesis that the admonition in the ten commandments to have no other gods nor to worship idols was the result of a power struggle among early peoples on the border of nomadic lives and settling down into agricultural lifeways. These peoples may likely have been associating their memories not only to standing stones, portable items (the Ark of the Covenant as an example which was historically said to be carried into war), or small idols and graven images.
By removing peoples’ valuable cultural and societal memories over several generations, a ruling priestly class, particularly in a society with not evenly distributed writing and literacy, would have been more easily able to aggregate power within the culture to itself. From a cultural perspective it would also have put an extreme emphasis on writing, literacy, and learning with them. Is this part of an explanation for why Jewish culture still has such an emphasis on these tools thousands of years later?
This obviously needs to be thought out further with supporting evidence from the historical and archaeological record, but on first blush, I feel like the evidence for this hypothesis generally exists.
If I’m right, then these few sentences have had a far more dramatic influence on Western and even human culture than we have previously thought.
Featured Image: The Crusader Bible, MS M.638, fol. 39v, Paris, France, ca. 1244–1254, 390 x 300 mm, via the Morgan Library & Museum, Purchased by J.P. Morgan (1867–1943) in 1916
David’s Greatest Triumph, The Ark Enshrined in Jerusalem, David Blesses Israel
Old Testament Miniatures with Latin, Persian, and Judeo-Persian inscriptions
David retrieves the Ark of the Covenant from Obed-Edom’s house, and a jubilant celebration ensues as the triumphant king, playing upon his harp, leads it into Jerusalem. Once the Ark has come six paces into the city, a sacrifice is made of an ox and a ram. No one is more overjoyed than the king himself, who dances and leaps before the procession. David’s wild behavior embarrasses Michal, who points accusingly at him from her window. But the king is unconcerned, wishing only to give thanks and humble himself before God. (2 Kings 6:12–16)
employer: can you explain this gap in your CV— james (@Gilofthepeople) June 8, 2020
me: yes. you see, it was then that i carried you
employer: i don't think,
Before delving into the text of The City of God, Professor Mathewes sets the stage with some context about the many audiences that Augustine was writing for, as well as the arguments against Christians that he was confronting. See how Augustine co-opted Roman notions of city" and "glory" and applied them to his divine purpose."
Early Christianity presents us with a wide diversity in attitudes towards the law. There were also many different Christologies circulating in different communities. The book of James presents one unique perspective. It seems to be written in the tradition of Jewish wisdom literature in its presentation of sayings and its concern for the poor. James also presents a view of works and faith that seems to oppose Pauline teaching. However, the terms "faith" and "works" function differently in Paul's writings and in the book of James
- 00:00 - Chapter 1. Diversity in Early Christianity: Attitudes towards the Jewish Law
- 03:57 - Chapter 2. Diversity in Early Christianity: Christology
- 21:03 - Chapter 3. James as Jewish Wisdom Literature
- 27:47 - Chapter 4. Faith and Works in James in Comparison to Paul
Complete course materials are available at the Open Yale Courses website: http://open.yale.edu/courses
Donatism (Latin: Donatismus, Greek: Δονατισμός Donatismós) was a heresy leading to schism in the Church of Carthage from the fourth to the sixth centuries AD. Donatists argued that Christian clergy must be faultless for their ministry to be effective and their prayers and sacraments to be valid. Donatism had its roots in the long-established Christian community of the Roman Africa province (now Algeria and Tunisia) in the persecutions of Christians under Diocletian. Named after the Berber Christian bishop Donatus Magnus, Donatism flourished during the fourth and fifth centuries.
For an influential group of American Christians, support for Israel -- and hatred of Iran -- are based in a biblical prophecy.
When President Trump authorized the drone strike that killed the powerful Iranian general Qasem Soleimani, he wasn't just flexing America's muscle in the Middle East.
He was also acting on the advice of a politically powerful group of evangelical Christians who believe that the US and Israel are part of the Bible's plan to bring about the second coming of Jesus.
Once considered a fringe element of the religious right, evangelical Christian Zionists are playing an increasingly visible role in Republican politics. Today, unprecedented access to the Trump administration has given them an opportunity to reshape the Middle East.
A previous version of this video misstated, at 1:40, the percentage of Americans who are Christian but neither Evangelical nor Catholic. The error has been corrected.
The headline on this piece has also been updated. Previous headline: How the Bible shapes Trump's foreign policy
Born and raised in an Evangelical Christian family, director Markie Hancock struggled through her childhood to find the line between her family and her religion, between her duties to God and Jesus and her responsibilities to her parents and herself. Fervent in her beliefs, she thought she would pursue a religious calling until the true nature of her sexuality and her need to express her own doubts brought her into a final confrontation with her upbringing. This is the story of that confrontation and what was won and what was lost.
It is interesting to note that this was made in 2007 and presaged the political turmoil of the 2016 election. It also goes a long way to explore some of the political divisions within the country during the decade or more after it was made.
The importance of bread in society: the etymology of Lord
Dr. Lerer was talking about the compression of syllables at the border of Old English and Middle English circa 1100 which occurred in such terms as hlaf weard, the warden (or guardian) of the loaf.
Who is the guardian of the loaf? The hlfaf weard << The hlaweard << the laweard << the lord. This is the etymology of the word 'lord'. Lord is the guardian of the bread, the mete-er out of bread in a cereal society.
An interesting linguistic change that tells us a lot about power, structure, religion, and society surrounding bread of the time. I suppose one could also look at Christian traditions of the time which looked at the transubstantiation of the symbolic bread of the Last Supper which is ritually turned into the body of Christ–Christ, our lord.
One can’t help noting the slang use of the word “bread” to mean “money”. Perhaps it’s time to go back and re-visit Jeremy Cherfas’ excellent podcast series Our Daily Bread?
Featured image: Bread flickr photo by adactio shared under a Creative Commons (BY) license