The portrayal of Jesus as a white, European man has come under renewed scrutiny during this period of introspection over the legacy of racism in society. As protesters called for the removal of Confederate statues in the U.S., activist Shaun King went further, suggesting that murals and artwork depicting “white Jesus” should “come down.” His concerns about the depiction of Christ and how it is used to uphold notions of white supremacy are not isolated. Prominentscholars and the archbishop of Canterbury have called to reconsider Jesus’ portrayal as a white man.
As a European Renaissance art historian, I study the evolving image of Jesus Christ from A.D. 1350 to 1600. Some of the best-known depictions of Christ, from Leonardo da Vinci’s “Last Supper” to Michelangelo’s “Last Judgment” in the Sistine Chapel, were produced during this period. But the all-time most-reproduced image of Jesus comes from another period. It is Warner Sallman’s light-eyed, light-haired “Head of Christ” from 1940. Sallman, a former commercial artist who created art for advertising campaigns, successfully marketed this picture worldwide.
Through Sallman’s partnerships with two Christian publishing companies, one Protestant and one Catholic, the Head of Christ came to be included on everything from prayer cards to stained glass, faux oil paintings, calendars, hymnals and night lights.
Sallman’s painting culminates a long tradition of white Europeans creating and disseminating pictures of Christ made in their own image.
In search of the holy face
The historical Jesus likely had the brown eyes and skin of other first-century Jews from Galilee, a region in biblical Israel. But no one knows exactly what Jesus looked like. There are no known images of Jesus from his lifetime, and while the Old Testament Kings Saul and David are explicitly called tall and handsome in the Bible, there is little indication of Jesus’ appearance in the Old or New Testaments. Even these texts are contradictory: The Old Testament prophet Isaiah reads that the coming savior “had no beauty or majesty,” while the Book of Psalms claims he was “fairer than the children of men,” the word “fair” referring to physical beauty. The earliest images of Jesus Christ emerged in the first through third centuries A.D., amidst concerns about idolatry. They were less about capturing the actual appearance of Christ than about clarifying his role as a ruler or as a savior.
To clearly indicate these roles, early Christian artists often relied on syncretism, meaning they combined visual formats from other cultures. Probably the most popular syncretic image is Christ as the Good Shepherd, a beardless, youthful figure based on pagan representations of Orpheus, Hermes and Apollo. In other common depictions, Christ wears the toga or other attributes of the emperor. The theologian Richard Viladesau argues that the mature bearded Christ, with long hair in the “Syrian” style, combines characteristics of the Greek god Zeus and the Old Testament figure Samson, among others.
Christ as self-portraitist
The first portraits of Christ, in the sense of authoritative likenesses, were believed to be self-portraits: the miraculous “image not made by human hands,” or acheiropoietos.
This belief originated in the seventh century A.D., based on a legend that Christ healed King Abgar of Edessa in modern-day Urfa, Turkey, through a miraculous image of his face, now known as the Mandylion.
A similar legend adopted by Western Christianity between the 11th and 14th centuries recounts how, before his death by crucifixion, Christ left an impression of his face on the veil of Saint Veronica, an image known as the volto santo, or “Holy Face.” These two images, along with other similar relics, have formed the basis of iconic traditions about the “true image” of Christ. From the perspective of art history, these artifacts reinforced an already standardized image of a bearded Christ with shoulder-length, dark hair.
In the Renaissance, European artists began to combine the icon and the portrait, making Christ in their own likeness. This happened for a variety of reasons, from identifying with the human suffering of Christ to commenting on one’s own creative power.
The 15th-century Sicilian painter Antonello da Messina, for example, painted small pictures of the suffering Christ formatted exactly like his portraits of regular people, with the subject positioned between a fictive parapet and a plain black background and signed “Antonello da Messina painted me.”
The 16th-century German artist Albrecht Dürer blurred the line between the holy face and his own image in a famous self-portrait of 1500. In this, he posed frontally like an icon, with his beard and luxuriant shoulder-length hair recalling Christ’s. The “AD” monogram could stand equally for “Albrecht Dürer” or “Anno Domini” – “in the year of our Lord.”
In whose image?
This phenomenon was not restricted to Europe: There are 16th- and 17th-century pictures of Jesus with, for example, Ethiopian and Indian features. In Europe, however, the image of a light-skinned European Christ began to influence other parts of the world through European trade and colonization. But Jesus’ light skin and blues eyes suggest that he is not Middle Eastern but European-born. And the faux-Hebrew script embroidered on Mary’s cuffs and hemline belie a complicated relationship to the Judaism of the Holy Family. The Italian painter Andrea Mantegna’s “Adoration of the Magi” from A.D. 1505 features three distinct magi, who, according to one contemporary tradition, came from Africa, the Middle East and Asia. They present expensive objects of porcelain, agate and brass that would have been prized imports from China and the Persian and Ottoman empires.
In Mantegna’s Italy, anti-Semitic myths were already prevalent among the majority Christian population, with Jewish people often segregated to their own quarters of major cities. Artists tried to distance Jesus and his parents from their Jewishness. Even seemingly small attributes like pierced ears – earrings were associated with Jewish women, their removal with a conversion to Christianity – could represent a transition toward the Christianity represented by Jesus. Much later, anti-Semitic forces in Europe including the Nazis would attempt to divorce Jesus totally from his Judaism in favor of an Aryan stereotype.
White Jesus abroad
As Europeans colonized increasingly farther-flung lands, they brought a European Jesus with them. Jesuit missionaries established painting schools that taught new converts Christian art in a European mode. A small altarpiece made in the school of Giovanni Niccolò, the Italian Jesuit who founded the “Seminary of Painters” in Kumamoto, Japan, around 1590, combines a traditional Japanese gilt and mother-of-pearl shrine with a painting of a distinctly white, European Madonna and Child.
In colonial Latin America – called “New Spain” by European colonists – images of a white Jesus reinforced a caste system where white, Christian Europeans occupied the top tier, while those with darker skin from perceived intermixing with native populations ranked considerably lower. Artist Nicolas Correa’s 1695 painting of Saint Rose of Lima, the first Catholic saint born in “New Spain,” shows her metaphorical marriage to a blond, light-skinned Christ.
In a multiracial but unequal America, there was a disproportionate representation of a white Jesus in the media. It wasn’t only Warner Sallman’s Head of Christ that was depicted widely; a large proportion of actors who have played Jesus on television and film have been white with blue eyes. Pictures of Jesus historically have served many purposes, from symbolically presenting his power to depicting his actual likeness. But representation matters, and viewers need to understand the complicated history of the images of Christ they consume.
The Rev. James Cone, founder of black liberation theology, died Saturday morning, according to Union Theological Seminary.
The cause of death was not immediately known.
Cone, an ordained minister in the African Methodist Episcopal Church, was the Bill and Judith Moyers Distinguished Professor of Systematic Theology at Union Seminary in New York City. His groundbreaking 1969 book, Black Theology and Black Power, revolutionized the way the public understood the unique qualities of the black church.
Cone was a native of Fordyce, Ark., and received master’s and doctoral degrees from Northwestern University.
We would like to hear how Cone influenced you. We invite you to share 200- to 250-word tributes on UrbanFaith.com. Send your tribute with your first and last names, city, state, and church affiliation (if desired) to [email protected]
For a while the most popular literature and television programming about black people captured no sense of African consciousness. We’ve been far removed from The Cosby Show which introduced many of my generation to Miriam Makeba or A Different World which introduced us to divesting from businesses that supported apartheid in South Africa. Those shows and others of the late 80s to early 90s taught my generation that we don’t only have a history in Africa but our actions affect our present and future connection with the continent. But since then we have slipped out of the realm of cultivating such an understanding of our connection to the continent. For the last decade or so, television programming about black people has been driven by self-interestedness over communal values. There has been nothing to remind us of our descendants and ancestors. On the literary front, we were also hard-pressed to get beyond the Zanes and the Steve Harveys of the world. But recently there has been an uprising of African narratives from African-born writers and creators that is breathing a breath of fresh air on literature and on-air/online programming.
We see its presence in the work of Nigerian writer Chimamanda Ngozi Adichie author of the novel “Americanah” which tells the story Ifemelu, a young woman who journeys from Nigeria to America and back again. It is primarily a love story but it also acknowledges the cultural differences between American black people and non-American black people. Ifemelu captures and critiques these differences on her blog and Adichie uses Ifemelu’s blog posts to break up the narrative arc of the book. Though these blog posts are the work of a fictional character they resonate as fact among African and African American alike. Adichie also has Ifemelu return to Nigeria where she comes to grips with the ways that America has changed her and also the ways in which Nigeria in particular and Africa in general will always be a home to her despite the ways in which she has fallen out of love with it. African-American readers of “Americanah” are forced to take a look at the ways in which American culture influences their perceptions of African people and question the relational disconnect between American and non-American blacks. “Americanah” is at the top of many books lists and is rumored to be optioned for a screenplay starring Luptia Nyong’o as Ifemelu. Adichie’s earlier novel “Half of a Yellow Sun,” which tells the story of the effects of the Nigerian-Biafran War through the eyes of five different characters, is now a full-length feature film and is currently being screened in major cities. The film features an all-star cast including Chiwetel Ejiofor, Thandie Newton, and Anika Noni Rose.
Teju Cole is also a part of Africa’s uprising in American literature. Nigerian-American Cole was born in the US, raised in Nigeria until the age of 17 and came back to the states. A Distinguised Writer in Residence at Bard College and a regular writer for publications such as the New York Times and the New Yorker, he recently released his novel “Every Day is for the Thief” in the US–it was published in Nigeria in 2007. The novel tells the story of a young man revisiting Nigeria and facing some of the less beautiful aspects of life in Africa, such as watching the audacious Nigerian scammers in action—you know, the ones who e-mail many of us claiming we will inherit millions if we respond to their message. Cole’s is a less glamorous account of revisiting the continent, but he also holds that in tension with the fact the he believes Nigeria is “excessively exciting” to the point of being overwhelming. In an interview with NPR’s Audie Cornish Cole said, “But for me, personally, I have not actually really considered seriously living in Nigeria full time. This is my home here [New York and the United States], and this is the place that allows me to do the work that I do…I’m fortunate to be able to travel to many places, and to go to Nigeria often. And so I feel close enough to the things happening there without needing to live there.” This quote captures the beauty of Cole’s work which banks on both his lived experience in Nigeria and life as an Nigerian-American writer trying to maintain some semblance of a connection. His next book will be a non-fiction narrative on Lagos.
Finally the most recent example of Africa’s uprising in American literature and entertainment is the new web series “An African City.” Created by Ghanaian-American Nicole Amarteifio, the series follows five young African women who move to Ghana after educational and professional stints in America and Europe. The show is billed as Ghana’s answer to “Sex and the City” but it is actually smarter than SATC. The characters don’t just navigate the sexual politics that SATC was famous for, they launch into the deep of socio-economic politics on the continent. The show touches on the plight of the underdeveloped countries, the people who hold the power in such countries—mostly men, and the premium placed on the authentic African woman over the African woman who has been corrupted by Western ways. It branches out from self-interest to communal concern. The series also provides viewers with a look at the landscape of Accra, a region that is reaching toward urban metropolis status in the midst of strong rural roots. Shots of dirt roads lined with shacks where vendors sells their wares and old Toyotas putter down the streets offset the young women’s appetite for cosmopolitan fare and fashion. The show balances inherited American sensibilities with ingrained African pride with style and grace within each 11-15 minute webisode.
And lest I be remiss there is Kenyan Lupito Nyong’o. Born in Mexico City and raised primarily in Kenya, she stole our hearts in her first major acting role as Patsy in “12 Years a Slave.” She also steals our hearts every time she appears on a red carpet, gave an awards acceptance speech, or appeared on the cover of or in the pages of a magazine. Her beauty is being celebrated by many–and it isn’t limited to the fashion and beauty industries. Nyong’o is blazing the trails that supermodel Alek Wek set for African women and expanding dominant views of what is beautiful. But it is not just Nyong’o’s beauty that is captivating, it is her humble spirit and intelligence that is reminding the world that Africa is a force to be reckoned with.
Lupita Nyong’o, Nicole Amarteifio, Teju Cole, Chimamanda Ngozi Adichie and many more African-born actresses and actors, producers, writers and other creative types are broadening American understanding about Africa and its people. They are also expanding the African-American consciousness on Africa. We can only hope that this is truly the start of a beautiful relationship that goes from this generation beyond.
Recently, a co-worker shared something that enlightened me. They always used a financial counselor to advise them on various decisions that they needed to make regarding their finances and investments. However, they didn’t seem to be satisfied with the outcome of their investments.
They shared with me that, after talking in detail with their spouse, they decided to learn more about investments and the stock market. They signed up for classes and realized they could actually manage their own financial portfolio. They took charge of their investments and began to see a positive turnaround within the first few months of releasing their financial counselor.
They seemed confident about what they had learned and we’re looking forward to managing their financial portfolio in the months and years to come.
The biggest fear that many people have, is the fear of not knowing what you don’t know. That sounds odd but it is true. What you do not know about your finances, or financial health, may seem scary to some to the point of denying its existence or choosing to deal with it when things get really tough.
God desires for us to have balance in everything we do. Having the confidence to handle your finances is a commitment you have to make to yourself. Hosea 4:6 states “My people are destroyed for a lack of knowledge” KJV.
If people are bold enough to admit they do not know, they take the time to educate themselves in the areas that matter to them. So, why not us, children of the faith?
There are so many resources on finances. The question you need to ask yourself is, “What is my area of struggle when dealing with money?”
Is it a saving problem? Most likely you have not established boundaries and self-control, and you may need to set up a budget to stick to it.
Do you have unrealistic goals and expectations that leave you disheartened each month when you review your finances?Set goals for yourself that will boost your confidence because you are able to achieve them. This will result in becoming a better steward of your money because you have established a level of faith in yourself that you are capable of meeting goals when you set them.
Are you drowning in debt? Find out the exact amount that you owe so that you can establish a precise plan of tackling it.
When it comes to money, you have to be bold and face the issues head on. If you are tremendously blessed financially and have no issues with money, find ways to educate others to live in that liberty that you have been blessed to experience.
I learned a great lesson from that co-worker. What you don’t know, you can learn, and what you learn can enlighten you to make better and sound decisions that can position you financially to be in a stable place.
Are you ready to face what you don’t know about your finances? Start today. Learn something. It could serve as the trigger of change to a great financial future for you in the years to come.
Dr. Paul Osteen always wanted to be a surgeon, but when he was only a child God planted a seed in his heart to be a missionary. Fast forward decades later he leads one of the largest Medical Missionary conferences in the world through his family church Lakewood where his brother Joel Osteen is the pastor. UrbanFaith contributor Maina Mwaura sat down to discuss the M3: Mobilizing Medical Missions Conference with the one and only Dr. Paul Osteen.
Embarking on the entrepreneurship journey can be a thrilling adventure reminiscent of a roller-coaster ride, with its exhilarating highs, daunting lows, and unexpected twists and turns. While the daily grind of being an actual CEO can be enjoyable, achieving success can sometimes feel like an obstacle course, leading us to question if entrepreneurship is indeed the right path for us.
Obstacles are inevitable in the world of entrepreneurship. However, you can overcome these challenges and achieve your goals with the right mindset and approach. Three essential tips can help you navigate obstacles as a faith-based CEO.
1. Prayer: Keeping God at the Center
As a faith-based CEO, prayer is a powerful tool to help you overcome obstacles. Keeping God first and at the center of your business decisions is essential. This means taking the time to pray and seek God’s guidance before making any significant decisions.
When you face obstacles, it is essential to trust God even when you cannot track Him. Remember that God’s ways are not ours. Sometimes, His plans for us may not be evident initially. However, with faith and patience, we can trust that God will work all things together for our good.
Prayer is also a great way to stay grounded and focused on what is truly important. When we spend time in prayer, we can be reminded of our purpose and mission, which can help us stay motivated and focused during challenging times.
2. Patience: Allowing Yourself Time to Grow
As a faith-based CEO, it is essential to understand that growth and success take time. It is easy to get discouraged when things take longer than we want them to. However, being patient and allowing yourself time to grow and develop is essential.
Remember that obstacles are not necessarily roadblocks; they can be opportunities for growth and learning. Instead of becoming frustrated when things do not go as planned, try to see obstacles as opportunities to learn and improve.
It is also essential to be patient with others. As a leader, you may be working with people who need to be on the same page or need more time to understand your vision. Take the time to communicate clearly and be patient with them as they learn and grow alongside you.
While being patient with others is essential, it’s also easy to fall into the trap of self-criticism and harsh judgment. However, as a faith-based CEO, it’s crucial to remember to give yourself grace in the process. Building a successful business takes time, effort, and patience, and it’s essential to acknowledge that there will be setbacks and mistakes along the way. Giving yourself grace allows you to learn and grow from these experiences without being weighed down by self-doubt and negativity.
Furthermore, as a mompreneur or anyone balancing multiple responsibilities, it’s essential to recognize that taking breaks and prioritizing self-care is okay. Burnout and exhaustion can easily lead to a lack of focus and productivity, making it vital to take the necessary steps to recharge and refocus. Giving yourself grace and prioritizing self-care creates a space to thrive as an entrepreneur and achieve your goals without sacrificing your well-being.
3. Pivoting: Learning to Start Over
As a CEO guided by faith, developing a mindset that is comfortable with starting over is crucial. Failure is an inevitable part of the entrepreneurial journey, and it is vital to have the ability to pivot and adapt your plans when God is leading you toward new paths. Ignoring signs of new direction can hinder your progress, making it essential to remain open to God’s guidance and ready to make necessary changes.
It is easy to become attached to a particular idea or plan, but sometimes, letting go and trying something new is necessary. Learning to pivot can help you overcome obstacles and find new opportunities for growth and success.
When you face obstacles, take the time to reflect on what went wrong and what you can do differently. Use this information to adjust your plans and try something new. Remember that success is not about avoiding failure but learning from it and using it to improve.
It’s crucial to remain innovative and adaptable in the face of challenges. Returning to the drawing board and reevaluating your strategies can be an excellent opportunity for growth and development. By reflecting on your business’s strengths and weaknesses, you can identify areas for improvement and implement new ideas and approaches. It’s essential to remain open-minded and willing to try new things, even if it means stepping outside your comfort zone.
Being innovative allows, you stay ahead of the competition and keep your business relevant and up to date. Additionally, remaining innovative and flexible shows a willingness to learn and grow, demonstrating a solid commitment to success as a faith-based CEO.
Overcoming obstacles as a faith-based CEO requires a combination of prayer, patience, and pivoting. You can navigate obstacles and achieve your goals by keeping God at the center of your business decisions, being patient with others, and learning to shift when things do not go as planned. Remember that obstacles are not roadblocks but opportunities for growth and learning. With faith and perseverance, you can overcome any obstacle that comes your way.
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Marquitta DaShae’ Johnson is a transformational leader, speaker, and author who helps faith-driven moms launch high-ticket coaching businesses in 90 days minus burnout. With her Mom To Millionaire model framework and Mommies Making Millions brand, Marquitta empowers mompreneurs to achieve their goals while managing self-care, motherhood, and business. Her mission is to inspire and empower moms globally in the areas of motherhood, mindset, and millions.
As more women than ever continue to move into positions of leadership and all women seek their purposes it is important to have role models from Scripture to help inspire and encourage us. Michelle McClain Walters has identified not only role models, but Biblical principles that can be learned from their stories to help women and men discover and walk in God’s calling for their lives. UrbanFaith sat down with Michelle to talk about her new book Legendary Woman: Partnering with God to Become the Heroine of Your Own Story, which captures the wisdom and encouragement we need for this moment. The full interview is linked above and more about the book is below.
In today’s times of women go-getters, entrepreneurs and bosses, Michelle McClain Walters uses her faith and God’s promises to motivate women to their calling! The book highlights the legendarywomen who aren’t just those in traditional powerhouse positions in business, finance or politics, but also the everyday women — the single mom, the prayer leader, the stay-at-home wife— who choose to say yes to God, are also indeed, legendary. She also shares the twelve characteristics of a legendarywoman,and challenges women to identify their defining moments—those moments when your destiny intersects with an epic need within your family, community, nation, or your world—and be willing to say yes to the legendary role God has uniquely fashioned for them.
Historian Vicki Crawford was one of the first scholars to focus on women’s roles in the civil rights movement. Her 1993 book, “Trailblazers and Torchbearers,” dives into the stories of female leaders whose legacies have often been overshadowed.
Today she is the director of the Morehouse College Martin Luther King Jr. Collection, where she oversees the archive of his sermons, speeches, writings and other materials. Here, she explains the contributions of women who influenced King and helped to fuel some of the most significant campaigns of the civil rights era, but whose contributions are not nearly as well known.
An activist in her own right
Coretta Scott King is often remembered as a devoted wife and mother, yet she was also a committed activist in her own right. She was deeply involved with social justice causes before she met and married Martin Luther King Jr., and long after his death.
Scott King served with civil rights groups throughout her time as a student at Antioch College and the New England Conservatory of Music. Shortly after she and King married in 1953, the couple returned to the South, where they lent their support to local and regional organizations such as the NAACP and the Montgomery Improvement Association.
They also supported the Women’s Political Council, an organization founded by female African American professors at Alabama State University that facilitated voter education and registration, and also protested discrimination on city buses. These local leadership efforts paved the way for widespread support of Rosa Parks’ resistance to segregation on public busing.
Following her husband’s assassination in 1968, Scott King devoted her life to institutionalizing his philosophy and practice of nonviolence. She established the King Center for Nonviolent Social Change, led a march of sanitation workers in Memphis and joined efforts to organize the Poor People’s Campaign. A longtime advocate of workers rights, she also supported a 1969 hospital workers’ strike in South Carolina, delivering stirring speeches against the treatment of African American staff.
Scott King’s commitment to nonviolence went beyond civil rights at home. During the 1960s, she became involved in peace and anti-war efforts such as the Women’s Strike for Peace and opposed the escalating war in Vietnam. By the 1980s, she had joined protests against South African apartheid, and before her death in 2006, she spoke out in favor of LGBT rights – capping a lifetime of activism against injustice and inequalities.
Women and the March
While Scott King’s support and ideas were particularly influential, many other women played essential roles in the success of the civil rights movement.
Take the most iconic moment of the civil rights struggle, in many Americans’ minds: the Aug. 28, 1963, March on Washington for Jobs and Freeedom, at which King delivered his landmark “I Have a Dream” speech on the steps of the Lincoln Memorial.
As the 60th anniversary of the march approaches, it is critical to recognize the activism of women from all walks of life who helped to strategize and organize one of the country’s most massive political demonstrations of the 20th century. Yet historical accounts overwhelmingly highlight the march’s male leadership. With the exception of Daisy Bates, an activist who read a short tribute, no women were invited to deliver formal speeches.
Women were among the key organizers of the march, however, and helped recruit thousands of participants. Dorothy Height, president of the National Council of Negro Women, was often the lone woman at the table of leaders representing national organizations. Anna Arnold Hedgeman, who also served on the planning committee, was another strong advocate for labor issues, anti-poverty efforts and women’s rights.
Photographs of the march show women attended in large numbers, yet few historical accounts adequately credit women for their leadership and support. Civil rights activist, lawyer and Episcopalian priest Pauli Murray, among others, called for a gathering of women to address this and other instances of discrimination a few days later.
Hidden in plain view
African American women led and served in all the major campaigns, working as field secretaries, attorneys, plaintiffs, organizers and educators, to name just a few roles. So why did early historical accounts of the movement neglect their stories?
There were women propelling national civil rights organizations and among King’s closest advisers. Septima Clark, for example, was a seasoned educator whose strong organizing skills played a consequential role in voter registration, literacy training and citizenship education. Dorothy Cotton was a member of the inner circle of the Southern Christian Leadership Conference, of which King was president, and was involved in literacy training and teaching nonviolent resistance.
A civil rights marcher exposed to tear gas holds an unconscious Amelia Boynton Robinson after mounted police officers attacked marchers in Selma.Bettmann/Getty Images
Yet women’s organizing during the 1950s and 1960s is most evident at local and regional levels, particularly in some of the most perilous communities across the deep South. Since the 1930s, Amelia Boynton Robinson of Dallas County, Alabama, and her family had been fighting for voting rights, laying the groundwork for the struggle to end voter suppression that continues to the present. She was also key in planning the 50-mile Selma-to-Montgomery march in 1965. Images of the violence that marchers endured – particularly on the day that came to be known as Bloody Sunday – shocked the nation and eventually contributed to the passage of the landmark Voting Rights Act of 1965.
Or take Mississippi, where there would not have been a sustained movement without women’s activism. Some names have become well known, like Fannie Lou Hamer, but others deserve to be.
Two rural activists, Victoria Gray and Annie Devine, joined Hamer as representatives to the Mississippi Freedom Democratic Party, a parallel political party that challenged the state’s all-white representatives at the 1964 Democratic Convention. A year later, the three women represented the party in a challenge to block the state’s congressmen from taking their seats, given ongoing disenfranchisement of Black voters. Though the congressional challenge failed, the activism was a symbolic victory, serving note to the nation that Black Mississippians were no longer willing to accept centuries-old oppression.
Many African American women were out-front organizers for civil rights. But it is no less important to remember those who assumed less visible, but indispensable, roles behind the scenes, sustaining the movement over time.
Faitth Brooks believes that Black women’s lives, voices, and journeys need to matter now. Trevor Noah said in his final monologue as a host of The Daily Show that his final thought as host of one of the most recognizable shows in the country is to listen to black women. We need to remember black women now more than ever.
In 2020 at the height of the pandemic there was a national push to support the movement for black lives in the United States of America. After years of challenges, rejection, confrontation and dismissal people from high powered CEOs to rural school teachers wanted to support Black Lives Matter. Combining with the #metoo movement there was a push to talk about the senseless killings of Black women. The country suddenly wanted to remember black women’s lives mattered after Breonna Taylor’s life was taken.
Faitth Brooks was doing antiracist and women’s flourishing work in the aftermath. And after years of reflecting she came to a truth, we need to remember black women now, not only when they have been killed. She tells her story and creates space for other black women to be uplifted in her new book Remember Me Now: A Journey Back to Myself and a Love Letter to Black Women. UrbanFaith sat down with Faitth to talk about her journey, her new book, and her thoughts on how we can join in remembering black women now. More about the book is below, the full interview is above.
When Breonna Taylor was killed, her police report was virtually blank. Feeling as if she was suffocating in the initial silence and lack of public outcry, anti-racism educator and activist Faitth Brooks wondered, “Would the world care about and remember me if I was killed?”In Remember Me Now, Faitth grapples with the answer, charting the story of her activist grandparents and ancestors, as well as chronicling her own journey as the first-generation suburbs kid who becomes an activist and organizer herself. Part manifesto, part love letter to Black women, Remember Me Now shows us how we learn to celebrate the fullness of ourselves—a holy, defiant, and necessary move in a world determined to silence us.Filled with transporting stories, poems, and letters to sisters of all walks of life, Remember Me Now is a transformational read that calls Black women to be their own activists. It’s a reminder to all that Black women matter, and our lives, voices, and stories are worth everything.
FaitthBrooks is a writer, speaker, social worker, activist, and co-host of theMelanated Faithpodcast. As an activist, she engages with nonprofits to find sustainable solutions to systemic issues, in addition to acting as a strategist and consultant for brands and influencers. Her nonprofit work has included serving as director of programs and innovation for Be the Bridge and as director of women’s empowerment for Legacy Collective. Faitth is passionate about leveraging her speaking and social media platforms to enliven collective liberation centered on the sisterhood of Black women.
by Michael B. Jordan x Jonathan Majors | UrbanFaith
The following is an edited excerpt for clarity, the full audio interview is above.
Allen
I’m Allen Reynolds, the editor of UrbanFaith. I had the opportunity to interview Michael B. Jordan and Jonathan Majors about their new movie Creed III, in theaters everywhere, March 3.
One of the things I thought Creed III did so well was to give space and allow for complexity in emotion and aspiration for black people, but especially for black men. Why was it important for you guys to show joy, loss, sorrow, pride, and you were able to capture so much of that. Why was that important?
Michael B. Jordan
I think because the narrative has often been one note for a long time. Through cinema on a project like this that’s going to get so many eyes, so many different points of view, to show those layers and complexities that is us. That is black men, men in general, but specifically our stories. We wanted to give it the respect and the honesty because we all know a Damian, we all know an Adonis, at some point at some level. And being able to represent those stories in a truthful way was really important to see.
Allen
Another thing that stuck out to me as well was that you have all these different relationships, you have mentor mentee, friendships, black marriage, fatherhood, being a child with an aging parent, and of course rivalry, all of that is so much a part of our story. What was it like to inhabit all those different roles?
Felt freeing. Honestly, for me, as a filmmaker, now a real storyteller, in a real way, being able to talk about and show the things that I’ve experienced that affect me in my life. Other people [and myself] have those type of relationships. Also, I think it felt it felt great to do work, I felt completely honest, real, and grounded. We do projects, different movies for different reasons. And all of it may not feel personal, [but] you try to bring a little bit of yourself to these roles. Feels good. It felt good.
Jonathan Majors
I think my mission was a lot different. It’s really a commentary on brotherhood. What [does brotherhood] look like to you? At one point, [Creed] is my best friend, my homeboy, my ally. One point he’s my nemesis. One point, he’s my motivation. The man to that one relationship. We’re gonna continue the relationship between them and beyond as the primary attachment. My mission and my objective was to show the complexity of that relationship. In this one partnership, there’s all these different facets. It’s not just best friend. Sometimes a student- teacher, sometimes it’s beggar-rich man, sometimes it’s prisoner and freemen. There is a slave [and] master within the brotherhood. [Damien] was a coyote, [Creed] was purebred puppy. We were both dogs. Both men were both gladiators were both fighters, but there are these differences. It was difficult to establish those relationships.
I think that you guys left so much room, just to see a movie like this with a majority black cast. Black director, I think you’re carrying on legacy of Oscar Micheaux, Spike Lee, of these black directors, right. And you carrying on for these black actors, the Sidney Poitier, Denzel Washington, Phylicia Rashad was in this movie. I mean, it’s incredible. What is it like for you all to be carrying on the legacy of black art and black film from actors’ and directors’ perspective now?
Michael B. Jordan
It feels good. It feels like we’re honoring their path and the race that they’ve been running. It’s our responsibility as filmmakers in the platform that we have and opportunities that we’re given because of their hard work to continue that work, that study, those ideas. Without Sydney, Denzel, and Harry Belafonte and in all the work that they’ve been doing, and have done, we couldn’t have been given this opportunity to run the way we are. We’re just trying to get every drop of juice out of the lemon, say as much as we can, be truthful and honest. And working with Phylicia, is fantastic. Amazing. Yes, ma’am. Anything you want ma’am. (laughs) Just honoring that it’s surreal sometimes, honestly, for me, it kind of it feels larger than life. You know, I have not really been a guy to stop and like smell flowers often. I’m like, what’s next? But when I hear somebody say that and break it down that way, it just kind of hits me like, wow, okay!
Jonathan Majors
For me, it’s all the aforementioned artists Mike named but also Ella Fitzgerald, and Muhammad Ali, and Sam Cooke [whose legacies] we accepted. I know Mike is about to get on that Walk of Fame.
What we are talking about, it means something because he is going to transcend whatever an actor is, and transcend whatever are director is, you’re a part of popular culture. And that may be a bad word, but popular culture is the culture. When you begin to move at that level, you begin to do what Mike has done and is doing, you join the pantheon of these legends. Not only do we feel motivated to continue it, but to grow it. I mean, respectfully, we know things that Denzel, Sydney, and Harry were learning, we grew up knowing those things. It is our job to push it forward. You know, I think what is happening now is there’s a clear establishment of the new Vanguard. And that’s us. Whether or not we want it, it’s us, and [we have a responsibility.] We have athletes joined us in the fray, but it’s about moving the entire culture forward. You know a huge part of pop culture is black culture. The more we mature, the more sophisticated we become, the more intelligent conversations, the more in-depth conversations become, the more complex they becomes, the more we are adding to our culture and the richness of our culture, but also moving everything forward.
Just pulling back a little bit. You all have both just succeeded so much are two of the greatest black actors in this moment, some of the greatest actors of our generation, if I may say so. And I know that a huge part of that has been growth, and my audience is interested in faith. I know that’s been huge, especially in Jonathan’s journey. Can you talk a little bit about what faith has meant to you all as artists, and even as you continue to climb these ladders and open new pathways?
Michael B. Jordan
Faith, you know, for me is strong. I think we’re in an industry where, you got to have a lot [of faith]. You’re one of many, [who will face] a lot of no’s, a lot of rejection, a lot of obstacles that are in your way, in order for you to see a vision of what success looks like to you. You got to have faith in yourself, you have faith in something bigger than you. I think meditation, spirituality, for me, silence [are impactful]. And then that brings those thoughts that are [helpful] that comes to you. I think it’s extremely important. And also faith in evolving things. I think there’s a way in this industry… a lot of roadblocks that can get in your way and that represent life. As you travel life has a lot of different roadblocks that would come in your way and being the main character of your own movie, as being the hero of your own story, got to have that faith in order to kind of achieve it, reach the mountaintop, so to speak. So that’s something that sticks with me. We have strong faith.
Jonathan Majors
To me [faith] means everything. I know it’s a scary word [in some circles] but I pray all the time. You know this tiny, small little voice, that’s [what has] always guided me. And the building of faith, you know, stepping out on faith. I mean, this whole thing set me off. I hadn’t read the script. This idea of discernment. Michael, and I spoke about that [discernment], that’s what was happening in those 30 minutes [when I was offered the role of Damien]. There’s a Hollywood version where I go, “oh, nice” and I just knew. But I was told. [Or I wouldn’t have done it]. I’ve met Michael’s mother, you know. These are praying, folks. We’ve all been prayed [over] our entire lives and the building of the faith, even having this conversation with you right now. Being asked about [faith], it’s probably a good time, as we both are both tired. I’m not gonna preach. But I have no doubt where my strength comes from.
I appreciate that. Last question for you all. Our audience is young people, young adults, I work with high school actors. What advice would you give to those young folks, young artists who are trying to be successful trying to find their voice. What advice would you give to the next generation?
Michael B. Jordan
Be relentless. I always say be relentless. Find something you care about, that you obsess over, and just go for it. There’s going to be a lot of noise, a lot of resistance. But try not to be distracted by a lot of distractions. [They’re] all around you in a lot of different forms, by way of that little box right there [your phone]. We’re all guilty in a certain way, shape or form sometimes. But I think for young people who grew up with that as the norm [it’s even worse]. I grew up with dial up modems, printing out directions on mapquest lol. That’s, that’s my generation. But a lot of these kids, [smart phones] that’s their truth, that’s their norm. There’s a lot of distraction nowadays. So just being able to put that thing down for a minute and be to your own thoughts, you know what I’m saying, focus, and have the work ethic and not think everything’s so instant and immediate.
Michael B. Jordan and Jonathan Majors at Boys & Girls Club of Atlanta for Creed III Atlanta Outreach
Because a lot of things they feel like, it’s right now, right now, and it’s not, you know what I’m saying? These are products of years of work, dedication and discipline. And I think, I would always preach it to the next generation, to these young kids, to just find that work ethic, because there’s something true to it. There’s something that nobody can take away from hard work. You put the time in and you can’t they can’t take that away from you. Whether that’s reading, whether it’s mastering the craft, doing your 10,000 hours. That is legit.
Jonathan Majors
Micahel B. Jordan and Jonathan Majors spend time with students at Urban Prep for Creed III Chicago Outreach
I’m in it now. I would pray for purpose. I would pray for anointing. And once you know what your anointing is, that’s it. A lot of times, we’re just going after the wrong thing. The work ethic, a lot of people think me and Mike just have a dog work ethic. That’s not, not true. But I think something that me and Mike also have in common is that we know what we’re supposed to be doing. We gain a great deal of pleasure from it. It’s our anointing. You hear Michael B. Jordan, it’s not just Michael B. Jordan, something was put in him. Something was put in me, so I have to be aligned with that. When we begin to walk our path, there’s still no’s, there’s still impossibilities… but there’s God. So it’s all good. It’s all good. That’s what I was saying. Then yeah, all the grit and all that…yeah, absolutely. But a lot of times you’re actually just going after the wrong thing. I will say to the young folks, you don’t need your phone yet. Grown ups need phones. We actually have businesses. I don’t use [social media and] stuff like that. But I do understand my colleagues who do. They’re like, in the game, in the matrix, there’s no getting out of it. But for young people, you can keep it so simple. And it can always be simple, unless you complicate it. Suddenly you begin to work through that thing. Then you got to work for it. If you can, if you can abstain for as long as you can. It’ll let you know when you need it. Insta-chat-facebook-tweet. Pay attention a little longer. They won’t last. [Social media we grew up on didn’t last].
Sojourner Truth Memorial in Florence, Massachusetts. Lynne Graves, CC BY-ND
Each semester I greet the students who file into my preaching class at Howard University with a standard talk. The talk is not an overview of the basics – techniques of sermon preparation or sermon delivery, as one might expect. Outlining the basics is not particularly difficult.
The greatest challenge, in fact, is helping learners to stretch their theology: namely, how they perceive who God is and convey what God is like in their sermons. This becomes particularly important for African-American preachers, especially African-American women preachers, because most come from church contexts that overuse exclusively masculine language for God and humanity.
African-American women comprise more than 70 percent of the active membership of generally any African-American congregation one might attend today. According to one Pew study, African-American women are among the most religiously committed of the Protestant demographic – eight in 10 say that religion is important to them.
Yet, America’s Christian pulpits, especially African-American pulpits, remain male-dominated spaces. Still today, eyebrows raise, churches split, pews empty and recommendation letters get lost at a woman’s mention that God has called her to preach.
The deciding factor for women desiring to pastor and be accorded respect equal to their male counterparts generally whittles down to one question: Can she preach?
The fact is that African-American women have preached, formed congregations and confronted many racial injustices since the slavery era.
Here’s the history
The earliest black female preacher was a Methodist woman simply known as Elizabeth. She held her first prayer meeting in Baltimore in 1808 and preached for about 50 years before retiring to Philadelphia to live among the Quakers.
First African-American church, founded by Rev. Richard Allen. D Smith, CC BY-NC
An unbroken legacy of African-American women preachers persisted even long after Elizabeth. Reverend Jarena Lee became the first African-American woman to preach at the African Methodist Episcopal (AME) Church. She had started even before the church was officially formed in the city of Philadelphia in 1816. But, she faced considerable opposition.
AME Bishop Richard Allen, who founded the AME Church, had initially refused Lee’s request to preach. It was only upon hearing her speak, presumably, from the floor, during a worship service, that he permitted her to give a sermon.
Lee reported that Bishop Allen, “rose up in the assembly, and related that [she] had called upon him eight years before, asking to be permitted to preach, and that he had put [her] off; but that he now as much believed that [she] was called to that work, as any of the preachers present.
Lee was much like her Colonial-era contemporary, the famed women’s rights activist Sojourner Truth. Truth had escaped John Dumont’s slave plantation in 1828 and landed in New York City, where she became an itinerant preacher active in the abolition and woman’s suffrage movements.
Fighting the gender narratives
For centuries now, the Holy Bible has been used to suppress women’s voices. These early female black preachers reinterpreted the Bible to liberate women.
In a skillful historical interpretation of the scriptures, in her convention address, Truth used the Bible to liberate and set the record straight about women’s rights. She professed:
“Then that little man in black there, he says women can’t have as much rights as men, because Christ wasn’t a woman! Where did your Christ come from? From God and a woman! Man had nothing to do with Him.”
Like Truth, Jarena Lee spoke truth to power and paved the way for other mid- to late 19th-century black female preachers to achieve validation as pulpit leaders, although neither she nor Truth received official clerical appointments.
The first woman to achieve this validation was Julia A. J. Foote. In 1884, she became the first woman ordained a deacon in the African Methodist Episcopal Zion AMEZ Church. Shortly after followed the ordinations of AME evangelist Harriet A. Baker, who in 1889 was perhaps the first black woman to receive a pastoral appointment. Mary J. Small became the first woman to achieve “elder ordination” status, which permitted her to preach, teach and administer the sacraments and Holy Communion.
Historian Bettye Collier-Thomas maintains that the goal for most black women seeking ordination in the late 19th and early 20th centuries was simply a matter of gender inclusion, not necessarily pursuing the need to transform the patriarchal church.
Preaching justice
An important voice was that of Rev. Florence Spearing Randolph. In her role as reformer, suffragist, evangelist and pastor, she daringly advanced the cause of freedom and justice within the churches she served and even beyond during the period of the Great Migration of 20th century.
In her sermons she brought criticism to the broken promises of American democracy, the deceptive ideology of black inferiority and other chronic injustices.
Randolph’s sermon “If I Were White,” preached on Race Relations Sunday, Feb. 1, 1941, reminded her listeners of their self-worth. It emphasized that America’s whites who claim to be defending democracy in wartime have an obligation to all American citizens.
Randolph spoke in concrete language. She argued that the refusal of whites to act justly toward blacks, domestically and abroad, embraced sin rather than Christ. That, she said, revealed a realistic picture of America’s race problem.
She also spoke about gender discrimination. Randolph’s carefully crafted sermon in 1909 “Antipathy to Women Preachers,” for example, highlights several heroic women in the Bible. From her interpretation of their scriptural legacy, she argued that gender discrimination in Christian pulpits illustrated a misreading of scripture.
Randolph used her position as preacher to effect social change. She was a member and organizer for the Woman’s Christian Temperance Union (WCTU), which led in the work to pass the 18th Amendment, which made prohibition of the production, sale and transport of alcoholic beverages illegal in the United States. Her affiliation with the WCTU earned her the title “militant herald of temperance and righteousness.”
Today, several respected African-American women preachers and teachers of preachers proudly stand on Lee’s, Small’s and Randolph’s shoulders raising their prophetic voices.
Bruce Jackson wants his story not to be unique. Unfortunately for thousands of kids growing up in urban poverty the way out seems impossible to find. But Bruce gives hope and opens up possibilities by sharing his story of growing up in the projects in Brooklyn, NY to becoming the attorney for Hip Hop legends and landing as the Associate General Counsel at Microsoft. He gives the blueprint in his new book Never Far From Home: My Journey from Brooklyn to Hip Hop, Microsoft, and the Law. UrbanFaith contributor Maina Mwaura sits down with Bruce Jackson, Esq. to discuss his journey and the inspiration he has to help make his story more common through his work. More on the book is below.
Microsoft’s associate general counsel shares this story that is “as nuanced as it is hopeful” (Hakeem Jeffries, House Minority Leader) about his rise from childhood poverty in pre-gentrified New York City to a stellar career at the top of the technology and music industries in this stirring true story of grit and perseverance. For fans of Indra Nooyi’s My Life in Full and Viola Davis’s Finding Me.
As an accomplished Microsoft executive, Bruce Jackson handles billions of dollars of commerce as its associate general counsel while he plays a crucial role in the company’s corporate diversity efforts. But few of his colleagues can understand the weight he carries with him to the office each day. He kept his past hidden from sight as he ascended the corporate ladder but shares it in full for the first time here.
Born in Crown Heights, Brooklyn, Jackson moved to Manhattan’s Amsterdam housing projects as a child, where he had already been falsely accused and arrested for robbery by the age of ten. At the age of fifteen, he witnessed the homicide of his close friend. Taken in by the criminal justice system, seduced by a burgeoning drug trade, and burdened by a fractured, impoverished home life, Jackson stood on the edge of failure. But he was saved by an offer. That offer set him on a better path, off the streets and eventually on the way to Georgetown Law, but not without hard knocks along the way.
But even as he racked up professional accomplishments, Jackson is still haunted by the unchanged world outside his office.
From public housing to working for Microsoft’s president, Brad Smith, and its founder, Bill Gates, to advising some of the biggest stars in music, Bruce Jackson’s Never Far from Home reveals the ups and downs of an incredible journey, how he overcame many obstacles and the valuable lessons learned along the way.
Growing up in a black Baptist community, I didn’t hear much (if at all) about the Church Fathers. However, during seminary I realized that their influence was felt implicitly in the confessions we affirmed, hymns that we sang, the sermons preached, and the doctrines taught during Sunday school or new members’ class. Despite our general ignorance of their lives, the Church Fathers’ influence impacted our faith. These bishops, priests, deacons, and pious lay members of the ancient Christian Church contributed intellectually and pastorally to the development of both the East and Western Christian traditions (Orthodox, Catholic, and Protestant). They debated with both Christians and non-Christians over the meaning of Christianity’s central doctrines including the person and work of Jesus Christ, the Trinity, and the identity of the Church among others.
Many African-Americans, Christian and non-Christian, do not realize that some of the most influential of these theologians and pastors originated from northern Africa. Perhaps confusion about their origins begins within the Christian tradition itself. Despite being of North African descent, Clement, Origen, Athanasius, and Cyril spoke and wrote in Greek while Cyprian, Tertullian, and Augustine wrote in Latin. Hence, both the Orthodox and Roman Catholic Churches refer to them as the Greek and Latin Fathers. Moreover, in the history of medieval Catholicism, European painters depicted some of these Fathers as white European men. Many of these paintings like Botticelli’s painting of Augustine are featured in Western museums and their replicas in textbooks of church history and theology. Despite these shortcomings, African-American Christians must know that the theological and philosophical contributions that these Fathers bequeathed on the formation of Christian doctrine continue to impact our faith and lives.
Tertullian (Illustration Credit: Tim Ladwig)
Tertullian (c. 160 – c. 225) was born in Carthage, Tunisia. The son of a Roman centurion, Tertullian was the first prolific writer of Latin Christian literature, producing extensive works on a range of theological topics. Although not ordained into the priesthood, Tertullian contributed much to the Western Christian tradition. Tertullian was an apologist, defending the Christian faith against both pagans and heretics. Tertullian staunchly distrusted the use of pagan philosophy in understanding Christian faith. His famous rhetorical question, “What indeed has Athens to do with Jerusalem?,” captured Tertullian’s conviction that Christian faith is understood through the teachings of the Judeo-Christian scriptures alone. However, Tertullian made some use of philosophical categories, especially in his teachings on Jesus Christ and the triune God. During his debate with modalists, those who affirm that God exists as a single monad that manifests itself in three “modes” or operations without having eternal distinction between them, Tertullian coined the term trinitas to describe the Godhead and adapted other Latin terms to explain that God eternally exists as one “substance” (substantia) in three distinct “persons” (personae). Although later in life Tertullian defected to the heretical Montanist movement, his works left an indelible impression on future Church Fathers, including the brilliant theologian and biblical commentator Origen (c. 185 – c. 254).
Origen (Illustration Credit: Tim Ladwig)
Born in Alexandria, Egypt, Origen was the first theologian to expound Christian doctrine in a systematic way. Raised in a Christian home, Origen was educated by his father, Leonidas, who was martyred in the year 202 CE. A student of the Scriptures, Origen became a prominent Christian teacher in Alexandria and was a rigorous ascetic. He castrated himself and lived a frugal lifestyle. Moreover, Origen contributed to the Alexandrian school of allegorical interpretation of the Bible by writing extensive biblical commentaries. Origen also contributed to the development of the Trinitarian doctrine teaching that the Son and the Spirit were distinguished from the Father and yet existed eternally with the first person. He claimed that the Son is “eternally begotten” of the Father, the “source” or arche of the other two divine persons. Consequently, controversy arose through this claim that the Son and Spirit were subordinated to the Father, and the orthodox Christian Church later rejected it. Despite his major contributions to theology and biblical interpretation, Origen espoused views, such as the ultimate restoration of all things (Satan included!) and the pre-existence of the human soul that resulted in him being denounced as a heretic.
Athanasius of Alexandria (Illustration Credit: Tim Ladwig)
Athanasius of Alexandria (c. 296 – 373), an archdeacon and secretary to the bishop Alexander (d. 328) rose to acclaim by rigorously defending the full divinity of Jesus Christ and his co-equality with God the Father. Described as a very dark-skinned man of short stature, a hooked nose, and a reddish beard, Athanasius was known for his unrelenting convictions, especially his conviction that the eternal Son of God became human, famously penned in his most influential work On the Incarnation. Later Athanasius defended his position against the teachings of Arius. An Alexandrian priest, Arius (d. 336) taught that the Son, though divine, was a creature, thus sparking the so-called Trinitarian controversy of the fourth century. Arius coined the slogan which spread rapidly throughout Alexandria: “There was a time when [the Son] was not.” To counteract the spread of Arius’ doctrine, Athanasius argued that if Christ was not fully divine, he would have been unable to redeem humankind. Athanasius appropriated Origen’s doctrine of eternal generation and argued that the Son eternally exists and is equal with the Father while maintaining the Son’s distinction. The debate between Arius and Athanasius became so large that Emperor Constantine I convened a church council at his palatial estate at the Anatolian city of Nicaea in 325 CE. The first of seven ecumenical councils, the bishops ruled in favor of Athanasius’ position and rejected Arius’ teaching. The council affirmed that the Son was homoousias – “of the same substance” – with God the Father. This reinforced the orthodox position that only God could save humankind. The controversy continued on in the churches for several centuries; Athanasius endured five exiles by four different Roman emperors over a period of seventeen years. Eventually Athanasius returned to Alexandria where he died and was buried.
Augustine of Hippo (Illustration Credit: Tim Ladwig)
Arguably the most influential of the North African Church Fathers is Augustine of Hippo (c. 354 – c. 430) who single-handedly shaped the entire Western Christian tradition throughout the Middle Ages. A preeminent philosopher, bishop, and theologian, Augustine was born in Thagaste, an ancient city which is now Souk Ahras, Algeria. Augustine grew up in a household of a devout Christian mother, Monica, and a pagan noble father, Patricius, who later converted to Christianity. Augustine penned his journey of his life and his conversion to Christianity in the book Confessions, which is, arguably, the first biography written in Western literature. In this book, Augustine, in the form of prayer, describes his childhood and his education in Latin literature and philosophy, his self-described unruly personality, and his insatiable passion for women during his teenage years. As a young man, Augustine lived with a young woman who became his lover, and they had a son named Adeodatus. Despite being raised a Christian, albeit not baptized, Augustine joined a gnostic group called the Manicheans. After nine years, Augustine left the Manicheans and moved to Milan to teach rhetoric. It was there that he discovered Neo-Platonism and then the teaching of bishop Ambrose of Milan. In 387 CE Augustine converted to Christianity. In 391 CE Augustine was ordained to the priesthood and a year later became bishop of Hippo, now Annaba, Algeria. Augustine served as bishop until he died on August 28th in the year 430 CE shortly after the Vandals sieged Hippo.
Among Augustine’s other influential works include On Christian Doctrine, Enchiridion, and On the Trinity, a book which took Augustine twenty years to complete. Augustine’s fight with the Donatists over the meaning of the Church and his quarrel with the priest Pelagius over the doctrine of original sin and grace shaped the entire Western Christian tradition. Augustine’s other major work, TheCity of God, shaped the Western political philosophy. Furthermore, Augustine’s understanding of human nature has influenced, not without controversy, Western Christian teachings on human sexual relationships.
African-American Christians should understand the history of the Church Fathers for the purpose of understanding how Africans played a pivotal role in shaping Christian tradition long before the tragic event of the Atlantic slave trade. To be clear, the North African Church Fathers were not “black” in the modern sense. Indeed, these men were indigenous people of the African continent. Because of their own indebtedness to Greek and Latin philosophy, we do not have to agree with everything that the Church Fathers taught. However, we can celebrate their witness as fellow pilgrims on the journey of faith and as spiritual ancestors who “earnestly contended for the faith that was once delivered to the saints” (Jude 1:3).
Now, when I open the red “New” National Baptist Hymnal during worship, or when I study the Baptist confessions of faith for ordination, I sing and study with a new understanding and appreciation for what these men struggled to articulate. I also sing with amazement knowing that Africans significantly played a part in cultivating the entire Christian intellectual tradition. Despite my adolescent ignorance, I now reclaim these African Church Fathers as spiritual and intellectual ancestors who taught me not only to reverence the mystery of God through word, thought, and deed, but also to celebrate the African heritage of Christianity through the witness of a few faithful men of color.
For further reading, see:
Drobner, H. R., and S. S. Schatzmann, The Fathers of the Church: A Comprehensive Introduction. Peabody, MA: Hendrickson Publishers, 2007.
Oden, T. C., How Africa Shaped the Christian Mind: Rediscovering the African Seedbed of Western Christianity. Downers Grove, IL: InterVarsity Press, 2010.
Placher, W. C. A History of Christian Theology: An Introduction. Louisville, KY: Westminster John Knox Press, 1983.
Plantinga, R. J., T. R. Thompson, and M. D. Lundberg, An Introduction to Christian Theology. New York, NY: Cambridge University Press, 2010.
Jason Oliver Evans is a licensed Baptist minister. He graduated with a Bachelor of Science in Speech Communication from Millersville University of Pennsylvania. He also earned a Master of Divinity at Duke University and a Master of Theology from the Candler School of Theology at Emory University. His research interests cross the intersection of theology, ethics, and critical cultural studies. Evans is especially interested in the meaning of the Christian life and its relationship with sexuality, race, and gender in Afro-Christianity. He plans to pursue doctoral studies. Follow Evans’ blog, I Am a Son of God. Follow him also on Twitter at @joliverevans and Facebook.
Rev. Dr. Otis Moss III is one of the most prolific prophetic voices of our generation. He is the Senior Pastor of Trinity United Church of Christ in Chicago, IL and his new book Dancing in the Darkness gives practical wisdom to face the darkness in our lives with prophetic hope. UrbanFaith editor Allen Reynolds sat down with his fellow HBCU and Yale alumnus, the one and only Rev. Moss to discuss his new book Dancing in the Darkness: Spiritual Lessons for Thriving in Turbulent Times. You can find the book everywhere books are sold and more about the book is below.
Rev. Moss serves as Senior Pastor of Trinity United Church of Christ which was the home church of President Barack and Michelle Obama. He has won multiple awards for his short film Otis’ Dream about his grandfather’s fight to vote in the United States. His parents were on the front line of the Civil Rights Movement, and he has been at the forefront of the fight for justice and civil rights in the 21st century. He calls himself a blues man committed to uniting love and justice in the tradition of Rev. Dr. Martin Luther King Jr. More about the book is below.
Once again, as Dr. Martin Luther King, Jr. first observed in the 1960s, it is midnight in America—a dark time of division and anxiety, with threats of violence looming in the shadows. In 2008, the Trinity United Church in Chicago received threats when one of its parishioners, Senator Barack Obama, ran for president. “We’re going to kill you” rang in Reverend Otis Moss’s ears when he suddenly heard a noise in the middle of the night. He grabbed a baseball bat to confront the intruder in his home. When he opened the door to his daughter’s room, he found that the source of the noise was his own little girl, dancing. She was simply practicing for her ballet recital.
In that moment, Pastor Moss saw that the real intruder was within him. Caught in a cycle of worry and anger, he had allowed the darkness inside. But seeing his daughter evoked Psalm 30: “You have turned my mourning into dancing.” He set out to write the sermon that became this inspiring and transformative book.
Dancing in the Darkness is a life-affirming guide to the practical, political, and spiritual challenges of our day. Drawing on the teachings of Dr. King, Howard Thurman, sacred scripture, southern wisdom, global spiritual traditions, Black culture, and his own personal experiences, Dr. Moss instructs you on how to practice spiritual resistance by combining justice and love. This collection helps us tap the spiritual reserves we all possess but too often overlook, so we can slay our personal demon, confront our civic challenges, and reach our highest goals.
Last summer, the media couldn’t get enough of the word “entanglement” as actors Will Smith and wife Jada Pinkett Smith confronted rumors about infidelity in their relationship on an episode of Jada’s Red Table Talk show on Facebook.
The couple displayed a united front, forgiving the indiscretion, and committing to their partnership no matter what happens. For over two decades, people have been attempting to redefine marriage. And as commendable as pledging a lifelong commitment is, there is no difference between that and how God intended for us to approach our marriages.
Marriage used to mean a union between one male and one female, but it’s increasingly becoming a socially constructed concept with multiple meanings. People with nontraditional views of marriage seem to look down on others as closed-minded or inferior when they don’t waver in their traditional beliefs on marriage.
Additionally, the concept of a life partner is gaining traction, as though it supersedes marriage. However, if one looks at how God originally designed marriage, there is no need to create a “better” concept of the dyadic relationship. Perfection can’t be improved upon; it can only be tainted.
In Mark 10, Jesus says, “Let no one split apart what God has joined together.” Those who take this at face value will automatically see the lifelong commitment implication here. The biblical version of marriage isn’t the problem; people have started to consider these sacred words as optional.
Marriage is becoming more about how we feel rather than what we do. If we feel okay with our spouse’s actions on a particular day, we are more likely to want to stay married. If we’re going through a season in our relationship where things seem strained, or we feel disconnected from our spouse, then we look for exit strategies.
Soon, a habit that our spouse has had since we’ve known him becomes magnified, as well as their other flaws. Or we retroactively recall how we never prayed about this marriage in the first place and begin to convince ourselves that this person wasn’t who God intended for us, forgetting how initially, we thanked God for sending us a “soulmate.”
Suddenly, what was a blessing, turns into the biggest mistake that we’ve ever made in our lives. (At least that’s what we tell ourselves.) It isn’t that God’s statutes have changed. We’ve changed our minds and we want to make the Word fit our scenarios.
The Smiths have openly shared how they began to redefine their union during rough patches in their relationship. While some may consider it amazing that this couple has found a way to stay together, others may find the terminology and overall explanation hubristic as it implies that a life partnership somehow transcends God’s plan for marriage. When one enters into a marital relationship with the mentality that there are no exit doors other than death, then the lifetime commitment doesn’t have to be an addendum. It’s built into the fabric of the relationship. When one truly embraces all the components of love, as outlined in 1 Corinthians 13:4–7, there is grace for flaws.
Furthermore, an “entanglement” doesn’t have to be the end of a marriage but could signify the beginning of a new and better one. While marital healing from “entanglements” requires contrition from the entangler and forgiveness from the spouse, couples must learn that infidelity isn’t the problem in a marriage, only a symptom.
Having a life partnership mentality toward marriage is great, but it shouldn’t replace what God has already perfected. Marriage isn’t a meaningless piece of paper or a man-made control mechanism. It’s a God-ordained institution that pre-dates sin. In its heyday, it was flawless. Now that we are inhabitants of this broken world, it’s stained by ideologies and philosophies that attempt to undermine its importance.
A life partnership may be a verbal contract between two people, but a marriage is a covenant between the couple and God. When we realize that, we don’t have to find creative ways to ensure that we stay together because we’ve already decided that we would when we began our journey.
It is often said that the church house is like a hospital, and the believers are the patients searching for healing. If you believe that to be at least somewhat true, then I think we should talk about what spiritual services are—and are not—being provided in the church.
We often talk about how to deal with finances, sickness, employment issues, death of loved ones, and even relationships, but one of the things that we rarely, if ever, talk about in church is sex.
Of course, the church has a biblical interest in advocating that sexual relations occur within the confines of marriage. However, church folk have gotten so good at phrases such as, “just say no,” “not until you’re married,” and “save yourself for that special someone,” that when Christians do get married, especially young couples, some may find that members of the church are at a loss for words about what to tell them when they have questions about sex.
So many people, especially young people, who wait until marriage to have sex get to their wedding night, honeymoon, and beyond and have no clue on what a healthy, sexual relationship with their spouse looks like. (And that’s not even considering the weird, sexual comments and questions that church people do feel strangely comfortable discussing. I can’t tell you how many times church folks have asked, “So when are you all going to give us some babies?”…as if our children will be theirs. It also seems as if they should dictate when we should have offspring and as if when my wife and I do decide to try for children – which involves sex – is any of their business! But I digress…)
Plenty of married couples have problems in their sex lives and want to talk to their pastor about it or have a forum about what sex means for their Christian walk. But, too often, neither the pastor nor the church want to talk about it.
Believe it or not, sexual intercourse could be considered a holy act between a husband and wife. Sex has the power and potential of drawing the bride and groom closer to one another and to create life. If that isn’t holy, I don’t know what is.
So why should the church have responsible conversations about sex? Here are a couple of reasons:
Sex is natural. It doesn’t have to be a dirty word.
Too often when people try to bring up sex, the inclination is to tell them to stop talking about it because it’s “taboo,” “dirty,” “fast” or (worst of all) “unholy,” and it quells a much-needed conversation. However, these conversations need to be had – or avoided – at the appropriate level and age of those in question, including teens.
The church has to realize that if we’re not educating teenagers and young adults on godly principles about sex, then someone somewhere is educating them about sex. And, more than likely, God has nothing to do with their teaching.
We do married couples a disservice when we avoid talking about sex.
Many church people have no problem talking about and encouraging married couples to have babies, but they like to pretend that the magical decision to start a family comes without sex. Well, it doesn’t.
In fact, many would argue that sex is just as much a part of the list of marital issues as budgeting, child-rearing, career conflicts, intimacy, not spending enough time together, bad habits, and other common marital problems. Of course, sex conversations, like all other marital conversations, should be initiated by the couple. However, if they have an issue that they raise with other members of the church community, we should be willing to tackle it—including sex.
Ultimately, sex is one thing about humanity that I don’t imagine will go away anytime soon. (And if it did, we’d be in trouble.) God created and ordained sex as a blessing for married couples and we shouldn’t shy away from that. Another thing that I don’t think will be going away anytime soon is sin. Yet, I think that the church needs a reminder that sex itself is not sinful. Sex is blessed and ordained by God and too often we foolishly conflate sex with sin and we shouldn’t.
Why do you think sex continues to be a topic that’s off limits for married couples in the church? Share your thoughts below.
Loving bravely is risking great personal cost to do good for someone, even when you know that others may ridicule you for doing so. That’s the kind of love I want to give this Valentine’s Day.
This Valentine’s Day, I’m gonna try something different. Something brave.
Brave, as in, “this-year-I-will-forgo-typical-expressions-of-love-and-instead-donate-to-her-favorite-cause” bravery.
No, that’s not what I’m planning. I’m just offering that as an example. Eschewing a gift for a donation is the kind of thing that you only do when you really know somebody well, because if you’re wrong, you will pay for it. (All the married men should be nodding their heads right now.)
That’s what I mean by brave. Something unexpected that shows how much you care, something that might seem reckless, but is, in fact, very meaningful.
I have some work to do in the bravery department. Holly and I have been married for five years now, and unfortunately, I set the bar pretty high when we got engaged.
A friend of mine was the worship director at a megachurch in the area, and his band was planning on covering Beyoncé’s “Crazy In Love,” for their worship service, since they were doing a series on relationships. So he asked me in advance to write another rap for it and bust it out during the service. So I upped the ante, and with their permission ahead of time, I wrote the rap verse as my will-you-marry-me speech, and during the middle of the song, I jumped off the stage and came down to where Holly was sitting, got down on one knee, and asked her to marry me.
It was so romantic.
Afterwards, I got mad cool points for going to such a length to surprise her. Afterwards, everyone kept echoing the same sentiment: Man, that was so brave.
Far be it from me to revise, as my grandmother used to say, even a jot or a tittle from the Bible. However, if I were to bring any editorial changes to an iconic biblical passage, I would choose 1 Corinthians 13, and right after “love is patient, love is kind,” I would add a third clause: “Love is brave.”
‘Cause seriously … ladies dig bravery. And for good reason.
Think of great leading men in popular films:
• Cary Elwes throwing himself down the hill in The Princess Bride.
• Bruce Willis fighting the terrorists in Die Hard.
• Will Smith trying to express his feelings in Hitch.
These are characters who found themselves in unfamiliar territory, and against all odds, they chose to do something good to help someone else, and found themselves being stretched (or in Smith’s case, swollen and contorted) beyond capacity in the process.
These are universal themes, for sure, but the common element here is bravery: the massive chutzpah required to stare down adversity and do the right thing anyway. It’s the stuff heroes are made from.
It’s important, though, that we not get confused about what bravery is, and more importantly, what it isn’t. Being brave, for example, is not the same thing as simply going against the flow.
Awhile back, I avoided seeing a huge James Cameron blockbuster, mostly because I figured I already had a pretty good handle on how it ended (the boat sank), but also because I got tired of the hype. I just decided at some point that I’m going to be The Guy Who Never Saw Titanic, just to show up everyone else who thought it was so great.
The sad part is, I’m tempted to do the same with Avatar, even though I’ve read countless reviews and articles (including this one by UF’s Todd Burkes) that suggest that it’s a film experience worth having. It’s like I’d rather be the guy who didn’t see it, even if it means I miss out on seeing a great film.
Being contrarian is quite a marketable skill these days, because if you want to be a celebrity in today’s celebrity-saturated media marketplace, you have to do something to stand out from the rest of the pack. The quickest, easiest way to do that is to find a stance that is accepted as conventional wisdom, and then oppose it as vociferously as possible. This is why the Internet is full of people who oppose relatively normal things, like certain typefaces, or even lowercase i’s next to capital letters.
(If you didn’t get that last reference, it’s ’cause you didn’t follow the link to the word “tittle” earlier. Go ahead, it’s not naughty or anything.)
This desire to stand out, in my opinion, is why former-NBA-journeyman-turned-culture-critic Paul Shirley once penned a crude diatribe suggesting that Haitian citizens are culpable for their deplorable living conditions. Even though there are points he made that I agree with, I don’t think it was a particularly brave thing to say. He was looking to get a reaction, and he got one. People will accuse Shirley of many things, but loving too much is not one of them.
Loving bravely is not just taking an unpopular stance; it’s risking great personal cost to do good for someone, even when you know that others may, in fact, ridicule you for doing so.
This is the truest essence of love, and as Christians we see it all over the Scriptures.
Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another. No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.
This idea of sacrificial love, of doing for others what they cannot do for themselves, is one of the foundational principles that underscore all the worldwide efforts at Christian evangelism. And evangelism, as we all know, takes on many form — some subtle, and some not so subtle. The best strategies are ones that require truth and vulnerability, but still are basic and doable.
I’m reminded of “The Best Stuff In the World Today Café,” a cool little ditty by Take 6 with a nifty analogy of evangelism imagined as a downtown restaurant:
Time for lunch, my stomach said
I left the office to get fed
I had dined at every place on Main
My appetite was ripe for change.
And there stood this old restaurant
I had never seen before
And a stranger in an apron
Came bursting through the door and said
‘Welcome to The Best Stuff In the World Today Cafe
We are all believers in a better way
We were served as customers not so long ago
Now we are all waiters, we thought you oughta know’
It’s a clever song, and given the abundance of vocal talent in Take 6, I could probably listen to them sing pages of HTML source code and still love it.
Still, I wonder … what would happen if we really tried this? What would happen if I really grabbed someone off the street on an average Sunday morning and told them, “I don’t care what you planned to do, you gotta try this Jesus thing?”
I don’t know what would happen.
And that’s why it’s such a scary proposition in real life. Maybe that person would undergo a dramatic, Paul-on-his-way-to-Damascus conversion to Christianity. Or, maybe that person would give me the stink eye and say, “Dude, get your hands off me.” That’s why it’s such an act of bravery to put yourself out there like that.
And whether we recognize it or not, this holiday that we celebrate every February 14th, the one that was seemingly invented by purveyors of greeting cards, flowers, stuffed animals, and expensive chocolates … you know, Valentine’s Day?
Its origin is rooted not in empty sentiment, but in bravery.
• The name “Valentine” is derived from the Latin valens which means “worthy,” and which bears etymological resemblance to our English words “valor” and “valiant.”
• The holiday itself has roots in the Roman Catholic liturgical calendar, where it was known for centuries as the feast day of Saint Valentine
• All the romantic sentiment related to love and courtship that has been traditionally associated with this feast originated with works of art like Jacobus de Voragine’s thirteenth century Legenda Aurea (The Golden Legend) and Chaucer’s fourteenth century poem “Parliament of Foules”
• The name St. Valentine is actually an umbrella name for a number of martyred figures throughout church history, many of whom were known for various acts of kindness and bravery
• These acts include marrying and otherwise providing aid to Christians persecuted under the reign of emporer Claudius, and restoring the sight and hearing to the daughter of the jailer who subsequently imprisoned him
You put all that together, and it becomes evident that all of the sentimentality on display every year is just our society’s misguided yearning for a purer, less self-centered version of love than what we see in the movies, on television, and in gossip magazines.
It’s misguided because, sadly, we as a society keep returning to those same movies, TV shows, and gossip mags to inform our ideas of what true love looks like.
That’s why it’s incumbent on us as Christians to show, as Paul said, a more excellent way.
So this Valentine’s Day, I say be brave.
I can’t tell you what that act of bravery should be, because it’ll be different for all of us. Maybe it’ll mean being honest and really sharing feelings and issues that you would rather keep buried. Maybe it’s going out of your way to show your spouse that you love them, and doing so in the way that they really appreciate, rather than the way you happen to be good at.
Maybe it’s just stopping, out of the blue, just to say, “I love you.”
But whatever you decide, step on out there and do it.
And if it involves rapping a marriage proposal in the middle of a Sunday-morning worship service, don’t tell them I sent you.
As Black History Month commences, here are a few must-have books from Black authors, spanning time periods, themes and genres. However, one thing they have in common is critical acclaim and a strong command of tackling the Black experience with grace, courage, originality, and historical context, making them essential reads during Black History Month and throughout the year.
1. Invisible Man by Ralph Ellison
Ralph Ellison’s masterpiece novel is frequently included on the list of must-read American books by one of the most prolific Black authors. The story follows an African American man whose color renders him invisible. It’s a groundbreaking take on a racially polarized society and the struggle to find oneself through it all.
2. Home by Toni Morrison
The 2012 novel by Morrison tells the story of a 20-something Korean War veteran and his journey home from an integrated army to a segregated society. The book was named one of the best novels of 2012 for its careful consideration of mental illness, race relations, family, history, and the concept of home.
3. How to Be Black by Baratunde Thurston
Baratunde Thurston, a longtime writer for The Onion, serves up laughs with this collection of comical essays, such as “How to Speak for All Black People” and “How To Celebrate Black History Month.” Thurston covers social interactions and media portrayals with an insightful and satirical perspective.
4. God’s Trombones: Seven Negro Sermons in Verse by James Weldon Johnson
James Weldon Johnson, creator of the Black National Anthem “Lift Ev’ry Voice and Sing,” first published God’s Trombones in 1927 as a book of poems. The poems take on the structure of a traditional sermon and tell several different parables and Bible stories, some of which specifically focus on the African American story. Dr. Cornel West and Henry Louis Gates have called this collection one of Johnson’s most notable works.
5. The Beautiful Struggle: A Memoir by Ta-Nehisi Coates
From the best-selling author comes a poignant tale of life and race in the inner city. Coates explains how his father worked for his sons to obtain a free education and escape Baltimore’s drug culture. This inspiring book tells a powerful narrative about community and honoring your history across generations.
6. Citizen: An American Lyric by Claudia Rankine
Citizenis an award-winning collection of literature blurring the lines between poetry and criticism. Divided into seven chapters, it provides a powerful meditation on race that creates a lyrical portrait of our current social and political climate. Hailed as “a dazzling expression of the painful double consciousness of Black life in America,” according to the Washington Post. Citizen is said to feel like an “eavesdropping on America.”
7. Malcolm X: A Life of Reinvention by Manning Marable
You may think you know Malcolm X, but you’ve never read anything like Marable’s highly-regarded biography, which provides new perspectives and information on the controversial leader. Marable connects Malcolm’s life with other leaders, faith, and Black Nationalism in a masterful, historical context and call for social change.
8. Sag Harbor by Colson Whitehead
In this novel, an African American teenager spends a summer with his brother in 1985 Sag Harbor. The work is more personal than most of Whitehead’s books and explores race, class, and commercial culture in light of a newer generation of Black Americans who are less marked by their color.
9. The Warmth of Other Suns: The Epic Story of America’s Great Migration by Isabel Wilkerson
In a classic tale, Wilkerson chronicles the journey of three African Americans who took part in the massive movement from the South to the North, Midwest, and West that millions of Black families took in the 20th century. The Warmth of Other Suns is an acclaimed historical account that studies a definitive period in American history.
10. Selected Poems of Langston Hughes by Langston Hughes
This extensive collection of poems was hand-picked by Hughes, himself, prior to his death in 1967 and span his entire career. They offer a breathtaking look at being Black in America that is contemplative, celebratory, gut-wrenching and praiseworthy. From “The Negro Speaks of Rivers” and “The Weary Blues,” to “Still Here” and “Refugee in America,” this collection directs us to fight, believe, dream, and claim our self-worth.
11. Warriors Don’t Cry by Melba Pattillo Beals
In this riveting memoir, Beals recounts her time on the front lines of school desegregation as a member of the Little Rock Nine – the group of African-American students who famously integrated Arkansas’ Central High School. Her account of the harrowing experiences that forged her courage will stick with you long after the last page.
More than 100 years later, Woodson’s goal and his work detailing the struggle of Black Americans to obtain full citizenship after centuries of systemic racism is still relevant today.
As dozens of GOP-controlled state legislatures across the U.S. have either considered or enacted laws restricting how race is taught in public schools, The Conversation U.S. has published numerous stories over the years exploring the rich terrain of Black history – and the never-ending quest to form what the Founding Fathers called a more perfect union.
1. From the Underground Railroad to Civil War battlefields
Armed with a deep faith, Harriet Tubman is most famous for her successes along the Underground Railroad, the interracial network of abolitionists who enabled Black people to escape from slavery along secret routes in the South to freedom in the North and Canada.
Harriet Tubman, far left, poses with her family, friends and neighbors near her barn in Auburn, N.Y., in the mid-to-late 1880s.Bettmann/Getty Images
But Tubman’s activities as a Civil War spy are less well known.
As historian and Tubman biographer Kate Clifford Larson wrote, Tubman’s devotion to America’s promise of freedom endured, despite suffering decades of enslavement and second-class citizenship.
“I had reasoned this out in my mind,” Tubman once said. “There was one of two things I had a right to, liberty or death. If I could not have one, I would have the other; for no man should take me alive.”
“Emancipations did not remove all the shackles that prevented Black people from obtaining full citizenship rights,” Manjapra noted. “Nor did emancipations prevent states from enacting their own laws that prohibited Black people from voting or living in white neighborhoods.”
Between the 1780s and 1930s, over 80 emancipations from slavery occurred, from Pennsylvania in 1780 to Sierra Leone in 1936.
A Black woman raises her fist in the air during a Juneteenth reenactment celebration in Galveston, Texas, on June 19, 2021.Mark Felix /AFP/Getty Images
In fact, there were 20 separate emancipations in the United States alone from 1780 to 1865.
3. An image of a lynching found in a family photo album
As director of the Lynching in Texas project, historian Jeffrey L. Littlejohn
provided the very kind of analysis that Texas Gov. Greg Abbott and Republican legislators in Texas want to ban from public schools.
Scene of the burnings of Johnny Cornish, Mose Jones and Snap Curry in Kirvin, Texas, on May 6, 1922.Jeff Littlejohn
Among the many documents and relics Littlejohn has received, one package stood out. Inside was a family album of photographs filled with the usual images of memories – a vacation, a wedding anniversary dinner – but also, one of the lynching of a Black man.
But in 2021, the GOP-controlled state Legislature in Texas enacted a law prohibiting K-12 educators from teaching that “slavery and racism are anything other than deviations from … the authentic founding principles of the United States, which include liberty and equality.”
In other words, as Littlejohn wrote, “this interpretation holds that slavery, racism and racism’s deadly manifestation, lynching, did not serve as systemic forces that shaped Texas history but were instead aberrations.”
The photo album serves as a direct challenge to that interpretation.
4. Black soldiers fight racism and Nazis during World War II
In his book “Half American: The Epic Story of African Americans Fighting World War II at Home and Abroad,” historian Matthew Delmont explored the idea of Black patriotism and how many Black soldiers saw their service as a way to demonstrate the capabilities of their race.
Prompted by the Pittsburgh Courier, an influential Black newspaper during the 1940s, Delmont wrote that Black Americans rallied behind the Double V campaign during the war – victory over fascism abroad and victory over racism at home.
In this October 1944 photograph, Black soldiers are filling up gasoline tanks for the Red Ball Express.AFP via Getty Images
During the war, the Red Ball Express, the Allied forces’ transportation unit that delivered supplies to the front lines, was one example of such exceptional performance.
From August through November 1944, the mostly Black force moved more than 400,000 tons of ammunition, gasoline, medical supplies and rations to battlefronts in France, Belgium and Germany.
5. An NBA champion’s cerebral fight for equal rights
In his biography of Bill Russell, “King of the Court,” Aram Goudsouzian wrote that the NBA champion sought to find worth in basketball amid the racial tumult of the civil rights movement.
He emerged from that crucible by crafting a persona that one teammate called “a kingly arrogance.”
Russell, who died July, 31, 2022, was the NBA’s first Black superstar, its first Black champion and its first Black coach.
As a civil rights activist, Russell questioned the nonviolence philosophy of Martin Luther King Jr. and defended the militant ideas of Malcolm X and the Nation of Islam. He refused to accept segregated accommodations in the Deep South and recalled instances of police brutality during his childhood in Oakland, California.
“It’s a thing you want to scream,” Russell wrote. “I MUST HAVE MY MANHOOD.”
Editor’s note: This story is a roundup of articles from The Conversation’s archives.
When Marvel Studios released “Black Panther” in February 2018, it marked the first Marvel Cinematic Universe film to feature a Black superhero and star a predominantly Black cast.
Its estimated production budget was US$200 million, making it the first Black film – conventionally defined as a film that is directed by a Black director, features a Black cast, and focuses on some aspect of the Black experience – ever to receive that level of financial support.
As a scholar of media and Black popular culture, I was often asked to respond to the resounding success of that first “Black Panther” film, which had shattered expectations of its box office performance.
Would it lead to more big-budget Black films? Was its popularity an indication that the global marketplace – the real source of trepidation about the film’s potential – was finally ready to embrace Black-cast films?
Yet as I review the cinematic landscape between the original and its sequel, I am inclined to restate the answer I gave back in 2018: Assumptions should not be made about the state of Black film based on the success of the “Black Panther” franchise.
Reason for optimism
Prior to its release, the producers of “Black Panther” faced questions about whether there was a market for a Black blockbuster film, even one ensconced in the Marvel Cinematic Universe.
After all, since the Wesley Snipes-led “Blade” trilogy, which came out in the late-1990s and early 2000s, Black superhero films had experienced diminishing returns. There was one notable exception: the commercially successful, though heavily panned “Hancock” (2008), starring Will Smith.
Otherwise, Black superhero films such as “Catwoman” (2004) and “Sleight” (2016) either flopped or had a limited release.
Furthermore, until “Black Panther,” no Black film exceeded a $100 million budget, the average benchmark for modern Hollywood blockbusters.
Nonetheless, despite these early concerns, “Black Panther” earned the highest domestic gross, $700 million, of all films released in 2018, while earning $1.3 billion in worldwide gross, second only to “Avengers: Infinity War.”
“Black Panther” emerged at the tail end of what many industry experts considered to be a surprisingly successful run of Black films, which included the biopic “Hidden Figures” (2016) and the raunchy comedy “Girls Trip” (2017). Despite their modest budgets, they earned over $100 million apiece at the box office – $235 million and $140 million, respectively.
However, both films were mostly reliant on the domestic box office, especially the R-rated “Girls Trip,” which was only released in a handful of foreign markets. Conventional wisdom has long held that Black films will fail abroad. International distributors and studios typically ignore them during the presale process or at film festivals and markets, reasoning that Black films are too culturally specific – not only in terms of their Blackness, but also their Americanness.
What do those Black films released in theaters in the nearly five years between “Black Panther” and “Black Panther: Wakanda Forever” tell us about the former’s impact?
The simple answer is that the original “Black Panther” has had no discernible influence on industry practices whatsoever.
Since 2018, no other Black blockbuster has emerged, save for the sequel itself. Granted, Black filmmaker Ava DuVernay’s remake of “A Wrinkle in Time” (2018) reportedly cost an estimated $100 million; however, while Black actors portrayed the protagonist and a few other characters, the film features a multicultural ensemble cast – which, as scholars such as Mary Beltran have pointed out, has become the primary strategy for achieving diversity in film.
Even if one were to include “A Wrinkle in Time,” the grand total of Black films with budgets exceeding $100 million is three, with the two “Black Panther” films being the others – all during an era in which there have been hundreds of mainstream films with budgets exceeding $100 million.
Otherwise, most of the Black films released in theaters between 2018 and 2022 typically were low budget by Hollywood standards – $3 million to $20 million in most cases – with only a handful, such as the 2021 Aretha Franklin biopic “Respect,” costing $50 million to 60 million.
Perhaps the most notable change has been the medium. Many Black films now appear on either cable networks that cater to a Black audience – namely Black Entertainment Television and, more recently, Lifetime – or on streaming services such as Netflix. Tyler Perry, the most popular and prolific Black filmmaker of the modern era, has released his latest films – “A Jazzman’s Blues” (2022), “A Madea Homecoming” (2022) and “A Fall from Grace” (2020) – directly to Netflix.
Furthermore, no other Black film has approached the financial success of “Black Panther.” Granted, several Black films have fared well at the box office, especially relative to their production costs. Foremost among them is Jordan Peele’s “Us” (2019), which cost an estimated $20 million, yet earned approximately $256 million worldwide despite its R rating and the fact that it was never released in China.
Whither Black film
Without question, large budgets and commercial success are not the only measures of a film’s value and significance.
As has historically been the case, Black film has managed to do more with less. The critical acclaim afforded to films such as “BlackKlansman” (2018), “If Beale Street Could Talk” (2019) and “King Richard” (2021) reflect this fact. All reflect trends in contemporary Black filmmaking – comedies, historical dramas and biopics abound, for instance – and were made for a fraction of the cost of both “Black Panther” films.
In truth, the zeal with which some cast “Black Panther” as a bellwether for Black films is part of continued haranguing over their viability, particularly after the #OscarsSoWhite movement that drew attention to the lack of diversity at the 2016 Academy Awards.
However, its positioning as a Disney property within Marvel’s transmedia storytelling effort makes it so atypical that its success — and that of its sequel — portends little about Black film.
Every Black History Month we see a million memes, quotes, and images of Black people who have played an important role in shaping the story and lives of black people in America. We have heard about Martin Luther King Jr., Harriett Tubman, Frederick Douglass, and Rosa Parks more times than we can count. If we’ve grown up with good black history education which is rare in these yet to be United States of America, then we might know Booker T. Washington or Maya Angelou. We know there is an active attempt to publicly whitewash black history as though the systemic destruction, repression, and marginalization of our history wasn’t enough. As a result it becomes more important than ever to teach and tell Black History.
But in an attempt to reclaim our history, let us not forget the key role faith played in the lives of so many of our black leaders. There is a reason why belief in God and practice of faith were so key in the lives of many (but not all) people we talk about during Black History Month. So let’s lift up the faith of our black heroines and heroes this month as we continue to live out our own faith. Below are just some notable examples of historical moments and key black leaders who were influenced by their faith.
Denmark Vesey
Denmark Vesey was an abolitionist and former slave who planned and organized an armed slave rebellion to free the slaves in Charleston, SC. Charleston was the largest slave trading port in the United States during the early 1800s. He was the slave of a ship captain who won the lottery and paid for his own freedom with his earnings, but was not able to pay for his family’s freedom. As a result he became intent on ending the institution of slavery itself. Vesey was a worshipper and small group teacher at the African Church which became Mother Emmanuel AME Church, and his faith informed his advocacy for abolition.
He was inspired by the Haitian revolution and planned to flee to Haiti with the freed slaves after the rebellion. He inspired other abolitionists such as Frederick Douglass, David Walker, and Harriet Beecher Stowe. It is well noted that the abolition of slavery was a result of the work of Christian abolitionists.
The Christianity of Vesey and David Walker after him did not advocate for passive waiting to slavery to end. As he read Isaiah, Amos, and especially Exodus he were convinced that armed rebellion could be used by God to bring freedom to enslaved Africans. He began to preach a radical liberation theology from the Old Testament almost exclusively as he prepared for rebellion. Denmark Vesey resurfaced as a popular figure in recent years in the aftermath of the horrendous shooting at Mother Emmanuel AME Church in 2016.
Fannie Lou Hamer
Fannie Lou Hamer was the founder and vice-chairperson of the Mississippi Freedom Democratic Party, which successfully unseated the all-white Mississippi delegation at the Democratic Party’s convention in 1968. This and other efforts earned her the title “First Lady of Civil Rights.”
In 1962, Fannie Lou became involved with the Civil Rights Movement when the Southern Christian Leadership Conference and the Student Nonviolent Coordinating Committee held a meeting in Ruleville, Mississippi. She and 17 others went to the county courthouse and tried to register to vote. Because they were African American, they were given an impossible registration test which they all failed. Fannie Lou’s life became a living hell. She was threatened, shot at, cursed and abused by angry mobs of white men including being beat almost to death by the police and imprisoned in Mississippi in 1963 for registering to vote.
Fannie Lou Hamer often sang spirituals at rallies, protests, and even in jail. Her faith in God is what she felt carried her through those difficult experiences. She quoted the Bible to shame her oppressors, encourage her followers, and hold her ministerial colleagues in the SCLC and SNCC accountable. She was a devout member of William Chapel Missionary Baptist Church, and let her faith permeate everything she did.
Michelle Alexander
Michelle Alexander, JD is a civil rights lawyer and advocate, a legal scholar and the author of the New York Times best seller “The New Jim Crow: Mass Incarceration in the Age of Colorblindness.” The book helped to start a national debate about the crisis of mass incarceration in the United States and inspired racial-justice organizing and advocacy efforts nationwide.
Alexander performed extensive research on mass incarceration, racism in law and public policy, and racial justice to write her book published in 2010. She has lectured and taught widely on her work as a professor of law and religion at Stanford University, The Ohio State University, and Union Theological Seminary. The New Jim Crow became a foundational text for many of the reforms being advocate for by various organizations involved in the recent push for criminal justice reform and the movement for black lives.
Alexander was driven by her faith to advocate for justice system reforms, believing that God called her to it and seeing it as her reasonable service. Her faith drives her advocacy for justice for the marginalized, care and compassion for all people, and teaching. She feels as though her work in law and faith are inextricably linked, and that people of faith are poised to serve one of the most important roles in changing the system. She is currently a visiting professor at Union Theological Seminary in New York exploring the spiritual and ethical dimensions of the fight against mass incarceration.
For African-Americans who grew up with the legacy of segregation, disfranchisement, lynching, and violence, retreat from social struggle was unthinkable. Martin Luther King Jr., however, learned from some important mentors how to integrate spiritual growth and social transformation.
Born in 1899, Thurman was 30 years older than King, the same age, in fact, as King’s father. Through his sermons and teaching at Howard University and Boston University, he influenced intellectually and spiritually an entire generation that became the leadership of the civil rights movement.
Among his most significant contributions was bringing the ideas of nonviolence to the movement. It was Thurman’s trip to India in 1935, where he met Mahatma Gandhi, that was greatly influential in incorporating the principles of nonviolence in the African-American freedom struggle.
At the close of the meeting, which was long highlighted by Thurman as a central event of his life, Gandhi reportedly told Thurman that “it may be through the Negroes that the unadulterated message of nonviolence will be delivered to the world.” King and others remembered and repeated that phrase during the early years of the civil rights movement in the 1950s.
Thurman and King were both steeped in the black Baptist tradition. Both thought long about how to apply their church experiences and theological training into challenging the white supremacist ideology of segregation. However, initially their encounters were brief.
Thurman had served as dean of Marsh Chapel at Boston University from 1953 to 1965. King was a student there when Thurman first assumed his position in Boston and heard the renowned minister deliver some addresses. A few years later, King invited Thurman to speak at his first pulpit at Dexter Avenue Baptist Church in Montgomery, Alabama.
Their most serious personal encounter – the one that gave Thurman his opportunity to influence King personally, and help prepare him for struggles to come – came as a result of a tragedy.
A crucial meeting in hospital
On Sept. 20, 1958, a mentally disturbed African-American woman named Izola Ware Curry came to a book signing in upper Manhattan. There, King was signing copies of his new book, “Stride Toward Freedom: The Montgomery Story.” Curry moved to the front of the signing line, took out a sharp-edged letter opener and stabbed the 29-year-old minister, who had just vaulted to national prominence through his leadership of the Montgomery bus boycott.
King barely survived. Doctors later told King that, if he had sneezed, he easily could have died. Of course, King later received a fatal gunshot wound in April 1968. Curry lived her days in a mental institution, to the age of 97.
It was while recuperating in the hospital afterward, that King received a visit from Thurman. While there, Thurman gave the same advice he gave to countless others over decades: that King should take the unexpected, if tragic, opportunity, to meditate on his life and its purposes, and only then move forward.
Thurman urged King to extend his rest period by two weeks. It would, as he said, give King “time away from the immediate pressure of the movement” and to “rest his body and mind with healing detachment.” Thurman worried that “the movement had become more than an organization; it had become an organism with a life of its own,” which potentially could swallow up King.
King wrote to Thurman to say, “I am following your advice on the question.”
King’s spiritual connection with Thurman
King and Thurman were never personally close. But Thurman left a profound intellectual and spiritual influence on King. King, for example, reportedly carried his own well-thumbed copy of Thurman’s best-known book, “Jesus and the Disinherited,” in his pocket during the long and epic struggle of the Montgomery bus boycott.
In his sermons during the 1950s and 1960s, King quoted and paraphrased Thurman extensively. Drawing from Thurman’s views, King understood Jesus as friend and ally of the dispossessed – to a group of Jewish followers in ancient Palestine, and to African-Americans under slavery and segregation. That was precisely why Jesus was so central to African-American religious history.
The mystic
Thurman was not an activist, as King was, nor one to take up specific social and political causes to transform a country. He was a private man and an intellectual. He saw spiritual cultivation as a necessary accompaniment to social activism.
As Walter Fluker, editor of the Howard Thurman Papers Project, has explained, the private mystic and the public activist found common ground in understanding that spirituality is necessarily linked to social transformation. Private spiritual cultivation could prepare the way for deeper public commitments for social change. King himself, according to one biographer, came to feel that the stabbing and enforced convalescence was “part of God’s plan to prepare him for some larger work” in the struggle against southern segregation and American white supremacy.
In a larger sense, the discipline of nonviolence required a spiritual commitment and discipline that came, for many, through self-examination, meditation and prayer. This was the message Thurman transmitted to the larger civil rights movement. Thurman combined, in the words of historian Martin Marty, the “inner life, the life of passion, the life of fire, with the external life, the life of politics.”
Spiritual retreat and activism
King’s stabbing was a bizarre and tragic event, but in some sense it gave him the period of reflection and inner cultivation needed for the chaotic coming days of the civil rights struggle. The prison cell in Birmingham, Alabama, where in mid-1963 King penned his classic “Letter from Birmingham Jail,” also accidentally but critically provided much the same spiritual retreat for reflections that helped transform America.
The relationship of Thurman’s mysticism and King’s activism provides a fascinating model for how spiritual and social transformation can work together in a person’s life. And in society more generally.
When we are in times of transition, it can be easy to fall into fear. Many of us do not like change. We would rather be settled and know the ground we stand on. We like our second year at the new company. Our junior year of school. Year two of our relationship. When our organization or project is fully funded. Many of us thrive when we feel we’re on a firm foundation, and we’re nervous when we are launching into the unknown. Yet many of us find ourselves at a crossroads and long for clarity about how to move forward.
In Matthew 14:22, we read about the disciples in transition as they launched across the Sea of Galilee once again, headed from one miracle with Jesus to another. They had learned that whenever Jesus showed up in a new town, He created a stir. His presence led to crowds ready to run him out of town, plead with him for healing, press to hear him teach, or follow Him in curiosity.
But things felt uncertain on the sea that day. The Sea of Galilee was not an unfamiliar place–some of them were fishermen, and all of them lived near the sea their entire lives. The feelings of difficulty didn’t come with the place, but from the circumstances. The last time they were on the sea together, a storm almost destroyed their ship, but Jesus was there to save them. But this time they were back on the Sea of Galilee, sailing late at night without Jesus. His absence meant that anything could happen. They found their peace in His presence. Without Him, they felt a little more uneasy about everything. They knew where they were going and where they were coming from. But they were in transition without the presence of the Lord.
And then they saw a figure walking across the lake. They became terrified, and their place of transition became a place of fear. A figure out on the water with no boat walking above the waves was not a pleasant sight–it looked like a ghost. They had every reason to be afraid. We can relate to their fear of the unexpected showing up in the midst of the unknown.
Then Jesus called out to them, and they understood that what they were seeing was not a ghost. It was the Lord. In the space between the last and the next, God showed up for them in an unexpected way. Their place of uncertainty became a place of the miraculous.
Similarly, God is able to show up for us in unexpected ways when our circumstances change. It may look like we are alone as we move to new cities, start new jobs, or find new relationships. The water can seem unstable beneath us as it flows without clarity, especially when the night surrounds us. But if we remember that God is with us always and can meet us right where we are, we may find ourselves walking on the water with Jesus on the way to our destinations.
Remembering why you want to eat better and take better care of yourself can help you stick to your resolutions. Being present to family is one important reason. Prostock studio/Shutterstock.com
Yet, 80% of people agree that most people won’t stick to their resolutions. This pessimism is somewhat justified. Only 4% of people report following through on all of the resolutions they personally set.
Based on our research, we propose a potential solution to the problem of New Year’s resolutions that people can’t keep: encouraging people to reframe their resolutions to emphasize purpose-based performance.
Why the failures?
What leads to so many abandoned New Year’s resolutions?
A large body of research on goal-setting and habits provides insight into the various reasons for failed resolutions.
Many people are not framing their resolutions in ways that will motivate them over time. For example, “exercise more” is a fairly clear directive, but it lacks depth and personal meaning that could help promote follow through. Overly simplified resolutions, such as “exercise more” and “eat healthier” contribute to the ongoing problem that emerges as early as mid-January each year: unintentional neglect of important self-improvement goals.
Thinking of purpose as you ponder your resolutions can imbue them with joy and meaning. Kiefer Pix/Shutterstock.com
In the context of goal-setting for the new year, the concept of purpose-based performance becomes especially relevant. In our research, we have found that purpose-based performance is much healthier and more sustainable than outcome-driven performance.
The first thing to consider is your long-term goals, and how each resolution fits with those goals. Purpose-based performance includes goal orientation, or an internal compass that directs people toward some long-term aim. This orientation helps people organize and prioritize more immediate actions to make progress toward that aim. People who are goal-oriented and remind themselves of their “end game” live consistently with their beliefs and values and perform better on the immediate goals they set.
When setting New Year’s resolutions, many people end up with a long list of simple resolutions without thinking deeply about their rationale for each resolution, or where each resolution will take them. Linking an immediate goal with a longer-term aim can sustain progress. Thinking about who you want to become can help you decide which resolution(s) to take on.
Why is this personally important?
The next step to consider is why each resolution is personally meaningful for you. When people pursue personally meaningful goals, they are not only more intrinsically motivated but also find more joy in the process of goal pursuit. They are able to reframe challenges as opportunities for personal growth. In one study with elite athletes, we found that personal meaning helped them regulate their emotions when things didn’t go their way and display more patience as they pursued their goals.
Someone who pursues a goal for external rewards that are contingent on a particular end result – for example, validation that comes from winning – is likely to experience shame when they fall short of their goal. Even when they win, they may feel disappointed because the end result does not bring meaning to their life. This is exemplified by the “post-Olympic blues,” when Olympians experience depression after such a significant accomplishment.
Spend time thinking about your motivation for each resolution. Ask yourself, are you focused on a particular outcome because it will give you self-esteem, status or something else? It can be helpful to think about the potential meaning found in the process of pursuing a goal, regardless of whether you attain the desired outcome.
Who will be positively affected by this?
The final step is to consider who or what, beyond yourself, will be positively affected by your resolution(s). Desire to be a part of something greater than the self, or transcendent motivation, is beneficial for performance for several reasons.
Linking a resolution to transcendent motivation can be a powerful source of inspiration. Someone may link exercise goals to a charitable cause they care about, or they may think about how improving their health will make them a better partner, friend or parent. Research shows transcendent motivation improves self-regulation when things get dull or repetitive during goal pursuit, and it strengthens character virtues like patience and generosity. When someone’s transcendent motivation is prosocial in nature, they are willing to accept feedback about performance and receive increased social support in the workplace.
Think about the bigger picture. Consider whom you are helping with each goal. Potential impact beyond yourself is added fuel for your goal pursuit.
Reframing your resolutions
What might New Year’s resolutions that incorporate purpose-based performance look like? Using the three questions above, we have reworked three common resolutions to reflect purpose-based performance:
“Exercise more” becomes “I commit to working out two times per week so I can be more present and energized with my children, so they feel more loved and inspired by me.”
“Save money” becomes “I commit to saving US$100 per paycheck so I feel more secure in my role as a husband and father, which will ultimately benefit my family.”
“Lose weight” becomes “I commit to losing ten pounds so I feel more confident at work, and my coworkers will experience a more positive version of me.”
In celebration of the late Dr. Melvin E. Banks, Sr., our founder, and Black History Month, we are featuring his podcast shorts that draw Biblical connections and insight into the life and leadership of Martin Luther King, Jr. Amid so much turmoil, take a few minutes and listen to these two-minute podcast shorts.
The church has played a vital role in America’s civil rights struggle. It was the spiritual home to MLK, to the generations that shaped the vision of the late civil rights leader, and now to Sen. Raphael Warnock.
The constant drumbeat of negative news stories about violence, from the rioters who stormed the Capitol to the latest neighborhood or school shooting, is all so unnerving. Dr. Melvin E. Banks offers biblically based, two-minute podcast shorts that cover injustice, gang violence, drug dealers, and Dr. Martin Luther King Jr.
In a sermon two weeks after MLK’s funeral, civil rights leader, Wyatt Tee Walker, urged young seminarians to be hopeful and take action for making change happen. His sermon has valuable lessons today.
In the face of violence directed at communities of color and deepening political divisions in the country, King’s words and philosophy are perhaps more critical for us today than at any point in the recent past.
As our nation continues to fight issues of social injustice and racial tension, many question whether or not the ideals memorialized on MLK Day hold true throughout the year.
For decades, United Methodist Bishop Woodie White has been writing letters to the late Rev. Martin Luther King Jr., bringing the slain civil rights activist up to date on the latest strides in race relations and some of the remaining challenges that arise each year. By Adelle M. Banks.
By Larry Copeland c. 2013 USA Today ATLANTA (RNS) The King Center is urging communities around the world to participate in a bell-ringing ceremony next month to help commemorate the 50th anniversary of Martin Luther King Jr.’s “I Have a Dream” speech. King Center...
In his book ‘Never to Leave Us Alone,’ religion scholar Lewis V. Baldwin examines the centrality of prayer in the life and work of Martin Luther King Jr.
The Martin Luther King Jr. Memorial dedication ceremony was described as a mix of worship service and partisan political rally, but there’s scant mention of race, racism or God at the site. What’s going on?
Maya Angelou says a paraphrase of Dr. King’s words makes him sound arrogant and a North Carolina journalist thinks Rev. Billy Graham deserves a statue too.
Remembering the life, work, and message of Martin Luther King Jr. -- preacher, peacemaker, prophet. UrbanFaith celebrates the Martin Luther King Jr. Day with this special photo gallery from Life.com. King, the champion of justice and civil rights, said this upon the...
18 Yet what we suffer now is nothing compared to the glory he will reveal to us later.19 For all creation is waiting eagerly for that future day when God will reveal who his children really are.20 Against its will, all creation was subjected to God’s curse. But with eager hope,21 the creation looks forward to the day when it will join God’s children in glorious freedom from death and decay.22 For we know that all creation has been groaning as in the pains of childbirth right up to the present time.23 And we believers also groan, even though we have the Holy Spirit within us as a foretaste of future glory, for we long for our bodies to be released from sin and suffering. We, too, wait with eager hope for the day when God will give us our full rights as his adopted children,[a] including the new bodies he has promised us.24 We were given this hope when we were saved. (If we already have something, we don’t need to hope[b] for it.25 But if we look forward to something we don’t yet have, we must wait patiently and confidently.)
26 And the Holy Spirit helps us in our weakness. For example, we don’t know what God wants us to pray for. But the Holy Spirit prays for us with groanings that cannot be expressed in words.27 And the Father who knows all hearts knows what the Spirit is saying, for the Spirit pleads for us believers[c] in harmony with God’s own will.28 And we know that God causes everything to work together[d] for the good of those who love God and are called according to his purpose for them.29 For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn[e] among many brothers and sisters.30 And having chosen them, he called them to come to him. And having called them, he gave them right standing with himself. And having given them right standing, he gave them his glory.
As a true child of God, there is a power and authority that we are expected to walk in and manifest. At times, the problems we see in the world create hopelessness and despair as many ask themselves, “where is God?” These are signs that there is a need for solutions from the Church of Jesus Christ.
What if our faith in God could push us to fulfill our destiny? How many times have you wallowed in sadness and discouragement wondering what will happen with your life? We may be the answer to the world’s problems.
In Romans 8:18-30, we are reminded of the beginning in the book of Genesis where the Lord gave man authority as a caretaker of the garden of Eden. That level of responsibility meant that humanity had the power to creatively come up with solutions that would impact creation.
Every day, there seems to be a new problem in our society. There is always something pending that should be handled or taken care of. This scripture is a reminder that the God we serve has great confidence in us to come up with solutions that will create positive changes.
Creation is yearning for us as children of the most High God to awaken to our divine collaboration with the Lord caretaking and providing answers to every day questions and problems. If humanity can creatively come up with a strategy and a means to travel to the moon, there is a grace that is in us to come up with answers that will transform the world we are living in a day at a time.
All it takes is a perspective of faith, belief in oneself, trusting the power of God in you, and looking around to see the problems that need to be solved. Instead of waiting and wondering what your life is about, be proactive in using what God has given you to make the world you live in a better place.
Prayer
Dear Father,
Today I ask for a change in mindset. Teach me how to think like a winner and a solutionist. Instead of complaining about the problems in my life, help me to look for opportunities to make a change. Reveal to me the gifts and graces you have bestowed upon me and help me to create answers. Let me be confident in your ability to assign me as a caretaker of the world I live in. Make it a personal responsibility to make a positive change. I believe I can do it. Show me how to do it, so that I may please you as a compliment of your faith in me.
Diary of a Wimpy Kid is one of best selling children’s book series of the past few decades. UrbanFaith contributor Maina Mwaura and his daughter Zyan sat down with the author Jeff Kinney to get his perspective on great ways to engage our children, how faith plays a role in his writing, and what’s next for Diary of A Wimpy Kid.
The late Chadwick Boseman provides words of inspiration to college graduates about finding purpose in life.
“For I know the plans I have for you,” declares the LORD, “plans to prosper you and not to harm you, plans to give you hope and a future.” Jeremiah 29:11, NIV
Although the above words were initially intended to reassure those that had been carried into exile from Jerusalem to Babylon that they’d be brought back from captivity, they also provide comfort and encouragement in the present day for anyone that worries about what the future holds for them. And, thanks to all of the recent news stories about the state of the economy, not to mention all the reports of shocking acts of violence and natural disasters, many people are probably not only wondering—but worrying—about the future.
I usually think of myself as an optimistic person, however, I must admit that on more than a few occasions, I’ve worried about how I’d handle a particular situation or how it might turn out. Fortunately, it was during some of those times that I felt as though God was reaching out to me in a special way through the words found in Jeremiah 29:11. This is why it’s become one of my favorite scriptures.
The first time I felt God was speaking to me through this verse was right before I was scheduled to take a trip on an airplane. For some reason, I’d become terrified of doing something I had been doing since I was about six years old. I’d never had any bad experiences while flying, so I’m not sure why I was so scared that particular time. I just was. That’s why I was so happy that I came across Jeremiah 29:11 in the days leading up to that trip. I felt as if God was trying to tell me to go ahead and take the trip and trust that I’d be safe. I did go on that trip, and it was a safe and enjoyable one.
This verse also ministered to me was when I was sitting in a breast surgeon’s office trying to figure out if I should have a biopsy done. As my husband, Vince, and I sat in this Christian doctor’s office listening to her explain how routine it would be and how quickly it could be completed, I couldn’t help but fear she might find something bad or, worse yet, that I might not make it through the procedure. But, before I could tell her I needed to think about it more, she stopped talking and turned around the nameplate resting on her desk and asked me to read the Scripture verse that was taped to the back of it. Can you guess what it was? Yes, Jeremiah 29:11. I had no idea that we shared a fondness for this scripture, but when I read it, I knew everything would be fine. The procedure was uneventful and results of the biopsy were normal.
That same scripture spoke to me again a few years later on the day that my husband and I moved back to Illinois—along with our then-infant daughter—after residing on the East Coast for several years. I was extremely happy about the fact that I’d again be living near my parents and my sister and her growing family. But, I hadn’t really thought about the fact that I’d be leaving behind the church family that had showered us with love during the four years we lived in New Jersey.
Since my husband was one of the staff ministers at the church, the other ministers and their wives threw a special farewell luncheon for us. Near the end of the luncheon, they presented gifts to each of us. My husband’s gift—a personalized black briefcase—was a very nice one and came in handy when he started teaching undergrads several weeks later. However, the decorative little plaque that contained a Bible verse that I received was priceless. And, you may be able to figure out why. Yes, the scripture inscribed on the plaque was my favorite one. The gift served as the perfect reminder that, even as I left the amazing church family that I had come to love and made the switch from career woman to stay-at-home-mom, God would be with me. And, since I’d never told any of them about my fondness for that scripture, I saw it as a true gift from above.
So, if you’re going through an unsettling situation or circumstance, don’t despair. Instead, reflect on the words of Jeremiah 29:11 and think about how they might apply in your life right now.
And remember this: God has unique plans for all of our lives. They may not always line up with the pictures we’ve sketched in our own minds or the life plans we’ve drafted for ourselves, but they are special because He created them just for us. And, because of this, He will enable us and empower us to handle any situation and accomplish any task that He places in our lives.
I also hope you’ll remember that we serve a merciful, gracious, trustworthy, and loving God. Sometimes we spend far too much time thinking about all the ways God is going to punish our sin and nearly not enough time thinking about — and giving thanks for — all the ways He has blessed us.
Sometimes God will speak to us by repeatedly placing in front of our faces a particular scripture, and sometimes He’ll use other people to get a particular message to us. But, regardless of how He chooses to speak to you, I pray you’ll never stop desiring to hear from Him. So, don’t spend a lot of time worrying or fretting over how you’ll handle something that you’re currently — or soon may be — going through; God is already handling it for you, His unique and precious child.
All week long, African Americans have been celebrating Kwanzaa across the U.S.
Perhaps you may attend a Kwanzaa celebration at your church or even participate in Kwanzaa in the comforts of your own home, but do you really know why? What is Kwanzaa and why do so many African Americans choose to celebrate the holiday?
Dr. Maulana Ron Karenga created and developed Kwanzaa in 1966. Dr. Karenga is an author, professor, and scholar-activist who is passionate about sustaining Pan-African culture in America with an emphasis on celebrating the family and the community.
There are three main ideas that are foundational to sustaining Kwanzaa tradition. The first idea is to reinstate rootedness in African culture. The second is to serve as a consistent, annual, public celebration to strengthen and confirm the bonds between people of the African diaspora. And finally, Kwanzaa is to familiarize and support the “Nguzo Saba,” also known as the “Seven Principles,” which are each celebrated during the seven days following Christmas.
These seven principles represent the values of African communication. They include the following:
Umoja or Unity
Kujichagulia or Self-Determination
Ujima or Collective Work and Responsibility
Ujamaa or Cooperative Economics
Nia or Purpose
Kuumba or Creativity
Imani or Faith.
People celebrate Kwanzaa in numerous ways and have different practices that have been incorporated into their celebrations.
Symbolic Decor
Are you unsure as to how you and your family can participate in a Kwanzaa celebration? A good way to start is to decorate your home or living quarters with the symbols of Kwanzaa.
First start by putting a green tablecloth over a table that is centrally based in the space in the space you intend to decorate. Then, place the Mkeka, a woven mat or straw that represents the factual cornerstone of African descent, on top of the tablecloth.
Place the Mazao, the fruit or crops placed in a bowl, on top of the Mkeka symbolizing the culture’s productivity. Next, place the Kinara, a seven-pronged candle holder, on the tablecloth. The Kinara should include the Mishumaa Saba, seven candles that represent the seven central principles of Kwanzaa.
The three candles placed on the left are red, symbolizing struggle, the three candles to the right are green, symbolizing hope, and one candle placed in the center is black, symbolizing those who draw their heritage from Africa or simply just the African American people. The candles are lit each day in a certain order, and the black candle is always first.
Next, include the Muhindi, or ears of corn, used to symbolize each child. However, if there are no children present, place two ears to represent the children within the community.
Also, include Zawadi, gifts for the children, on the table. And finally, don’t forget the Kikombe cha Umoja, a cup to symbolize family and unity within the community.
Pan-African Creativity
You may also choose to decorate the rest of your home with Kwanzaa flags, called Bendera, and posters focusing on the seven principles of Kwanzaa. Some children usually take pleasure in making these flags or they may be purchased instead. African national and tribal flags can also be created to symbolize the seven principles.
Other ways to celebrate may include learning Kwanzaa greetings, such as “Habari Gani,” which is a traditional Swahili greeting for “What is the news?”
Other activities for celebrating Kwanzaa is to have a ceremony, which may include lighting the candles, musical selections played on the drums, readings of the African Pledge and the Principles of Blackness, reflections on the Pan-African colors, discussing African principles for that day and/or reciting chapters in African heritage. Be creative!
Have you and your family been participating in your own Kwanzaa traditions? Share them below.
Below is an excerpt. For the full article purchase UrbanFaith Magazine December Quarter 2022
It’s December! It’s that time of year when many people are either anxious or excited about the Christmas holiday season. On the first day of December the countdown to Christmas day begins. Some write Christmas lists while others plan holiday meals. Some begin shopping for the perfect gifts while others decorate their homes inside and out. The brightest reminder of the upcoming holiday is the Grand Illumination of cities and towns around the world. Christmas lights accentuate buildings, houses, trees, ugly sweaters and more. The world is filled with light.
Jesus is the Light of the World
What’s the use of the sun – if the earth can’t feel the glow?
If it couldn’t make flowers grow?
It wouldn’t be a wonder – it wouldn’t be a miracle…
(‘Miracle’, Jonathan McReynolds & Mali Music)
Christians around the world celebrate the birth of Jesus on Christmas, the annual festival observed on December 25. The Gospel according to Luke and Matthew chronicle this illuminating occasion. The birth of Jesus was no ordinary birth; it was a miracle. Jesus was no ordinary man; Jesus was and is the Christ. Christ, which means ‘anointed,’ is a proper name, or title. Jesus Christ is not a name; it is a faith statement. All who declare that Jesus is the Christ, believe and declare that Jesus is God’s anointed Savior. The Gospel according to John declares that Jesus is ‘the Word’ that became human and lived among us.
The song, Miracle, sung by Jonathan McReynolds & Mali Music, reminds me of the miraculous work of God through the son (s-o-n not s-u-n), who came so that we could not only see the light and truth, but also feel the light and be changed by the warmth of it. What’s the use of the Son, if the world can’t feel the liberating power of the God’s love, and be renewed by it? The miraculous birth of Christ would mean nothing if the seed of humanity didn’t turn toward it and mature to its fullest possibility. I often wonder what the world would be like if all of humanity believed and declared that Jesus, the living Word of God, is the Christ.
So the Word became human and made his home among us. He was full of unfailing love and faithfulness.
(John 3:14a, NLT)
The birth of Christ was necessary because we, human beings, needed to restore our relationship with God. Sin is often compared to darkness, and salvation compared to light. When we say that Jesus is the light of the world, we acknowledge that Jesus was born and lived with us. Jesus took on the form of a human being, ‘fixed his tent,’ and became our tent-mate. Well, of course most of us aren’t living in tents these days. However, we do know what it means when family and friends come to our homes and spend time with us. This is what Jesus did, so that we could physically see God’s power and God’s love for us. God loved us even when we weren’t loving toward God. That is unfailing love. When you think of buying and giving Christmas gifts this holiday season, remember Jesus, the greatest gift ever given. When you are paying for the perfect gift that you have chosen for a loved one, remember Jesus is the perfect gift God offered to us.
Youth participate in a combination vacation Bible school and summer camp at Crossroads Community Cathedral in East Hartford, Connecticut, in July 2021. Photo courtesy of Crossroads Community Cathedral
(RNS) — At St. Ann’s Episcopal Church in the Chicago suburb of Woodstock, Illinois, the once weekly Christian education program is now monthly, and known as “Second Sunday Sunday School.”
At Crossroads Community Cathedral, an Assemblies of God church in East Hartford, Connecticut, “children’s church” continues to thrive each weekend, and “The Little Drummer Dude” production was presented in early December, but Christian education for young people is described as “one of our greatest weaknesses.”
At Mattie Richland Baptist Church in Pineview, Georgia, the adults have been back in Sunday school and the kids led a Black history presentation, but the bus that picks up children for their education program will remain idle until January.
Sunday school, adult forums and other Christian formation classes, already threatened by declines in worship attendance, have been further challenged since COVID-19 shuttered churches and sent their services online. A study by the Hartford Institute for Religion Research said more than half were disrupted in some way. Other research shows religious education for adults has bounced back more than for younger church members.
Scott Thumma speaks during the annual meeting of the Society for the Scientific Study of Religion on Nov. 12, 2022, in Baltimore. RNS photo by Adelle M. Banks
“For some, it continued without any real major disruptions, and for others, it basically collapsed,” said Scott Thumma, the institute’s director, summing up its 2022 pandemic-related research during an October event at Yale Divinity School. “And the easiest way to make it collapse was to keep religious education for children and youth online. If you kept it online, you probably don’t have a religious education program now.”
The Rev. Scott Zaucha, pastor of St. Ann’s in Woodstock, a mostly white congregation with about 50 attending on Sundays, said its Sunday school had ceased to exist before the pandemic because of its aging congregation. He wondered how to begin it again and learned that online Christian education was not the answer because it seemed like “another thing to try to keep up with” when regular schooling was online.
Zaucha found that meeting one Sunday a month in person was the best route, realizing that even if families choose St. Ann’s as their congregational home, they may not be weekly attenders.
“When you have only a few families with kids at your church, and you have two kids on this Sunday and six kids on that Sunday,” he said, “they’re all sort of spread out. But if you say, ‘Hey, families, we’re going to have Sunday school once a month.’ Then it lets them know when is the best Sunday for them to come if they’re only going to choose one.”
Crafts made by children in Sunday school classes decorate St. Ann’s Episcopal Church in Woodstock, Illinois. Photo courtesy of St. Ann’s
In Orthodox churches, research shows that the parishes that never ceased holding in-person religious education classes for their children and teenagers fared better than those that halted the Sunday school lessons, with some even increasing the number of attendees. The combination of attending worship as well as Sunday school and seeing other youth on a regular basis became crucial for their participation.
“For them, it has become even more valuable through the pandemic for those parishes, which kept young people together,” said Alexei Krindatch, national coordinator of the National Census of Orthodox Christian Churches, in an interview conducted at the Religious Research Association conference in November. “It was an excuse to get together.”
At Crossroads, a multicultural congregation with about 1,500 gathering each weekend, online campus pastor Luke Monahan has tried numerous options to keep adults and kids engaged since the start of the pandemic. In 2020 there were daily adult devotional videos and two a week for kids. Online options appealed more to the adults than to the kids — his own youngster, at age 6, “shut the little laptop and ran away,” he said. An online kids’ church video he had developed gained little traction.
“One month, I didn’t put it out and didn’t notify anyone on purpose,” said Monahan, who also directs IT and education at the Connecticut church. “Nobody said, ‘Where did that video go?’”
Thumma said in his presentation at Yale that adults have had a much more positive reaction to religious education that is not in person. “Adults seem to love religious education online,” he said. “And we’re hearing stories about all kinds of Bible studies, all kinds of prayer meetings, all kinds of education events that are happening online for adults, but not for children and youth.”
Publishing companies are seeking to respond.
Urban Ministries Inc. has found that adults, even those who aren’t tech-savvy, are interested in its digital platform, Precepts Digital, which launched this year. The video-enhanced Bible study is meant for individuals or small groups.
An individual uses the Precepts Digital Bible study program. Photo courtesy of Urban Ministries Inc.
“We have been encouraged by the oldest members of our audience embracing digital,” said UMI CEO Jeffrey Wright, whose Christian education publishing company primarily serves African American congregations. “You expect pushback from nondigital natives. And in one focus group, a person commented, ‘Well, you know, it’s harder but it’s worth it.’”
After the pandemic caused a significant drop — Wright estimates a 60% to 80% decrease — in requests for materials for children and youth in the African American community, the company is working on a children’s version of its digital Bible lessons.
“We have a crisis of catechism going on in America right now,” Wright said, expressing concern for the religious upbringing of the youngest generation.
“If you think about it, a 4- or 5-year-old kid, say, born in 2017 or 2018, has never been in an Easter program or a Christmas program and given that little speech you gave when you were a little kid up in the front of the church. Hasn’t happened. Children aren’t being served.”
Children color an Illustrated Ministry poster during Advent. Photo courtesy of Illustrated Ministry
Illustrated Ministry, a 7-year-old publishing company that aimed at progressive Christian congregations, also has sought to provide materials to churches as they shifted from in-person to online and, sometimes, back and forth again, depending on the stage of the pandemic.
Adam Walker Cleaveland, who founded the company in Racine, Wisconsin, said he is seeing a greater demand for resources that provide stand-alone lessons for those who may not be attending Sunday school week after week.
Adam Walker Cleaveland. Photo by Karen Walker
“Since COVID, we have seen increasing need for curriculum and resources that are extremely flexible, extremely adaptable,” he said.
Though many of Illustrated Ministry’s products, including children’s bulletins, children’s ministry curricula and pages to color, are designed for children, they can also be used in intergenerational activities around a table at home.
Walker Cleaveland said his organization is also keeping in mind the volunteer teachers — also in shorter supply since the start of the pandemic — who are preparing for Bible lessons, making sure the work is not too time-consuming.
“In terms of our materials, we try to make it so that there isn’t that in-depth prep required, there’s not a huge supply list,” he said. “So you don’t have to make a trip to Michael’s every week before Sunday school.”
Pastor Florine Newberry, who leads Mattie Richland Baptist, said its membership rolls have grown from 50 to 96 as the congregation shifted from predominantly Black to a more diverse group after welcoming people who stopped to listen to her outdoor sermons during the pandemic.
After preaching at her church’s front door to people who remained seated socially distant near their cars, the congregation is back inside and adult Sunday school started earlier this year. But formal Christian education for teens and children has been limited due to the pandemic and concerns about respiratory syncytial virus, commonly called RSV.
Youth give presentations on Black history at Mattie Richland Baptist Church in Pineview, Georgia. Photo by Ja’Qwan Davenport
Instead, Newberry has picked up the phone and suggested particular Scriptures to encourage them when they told her of bullying that’s occurred at school.
But Newberry is looking forward to Jan. 1, when she expects to use her church’s bus to pick up children for Sunday school after deciding it is safe to transport them again.
“If you can get ’em while they’re at that age, you can really make a difference,” she said of the children who’ve been inquiring about when she’s going to pick them up.
“Once I get them back in Sunday school, I’ll be happy.”
I never left milk and cookies out for Santa Claus… I never stayed up late to hear Rudolph on the roof… and I never begged my parents to put out the fire so Santa wouldn’t burn his buns when he came down my chimney… LOL! But it wasn’t that I didn’t believe in him, because I did (at least for the first five years of my life). Thinking back though, I don’t remember my parents teaching me about Santa Claus. I guess I believed in him because of all the songs I sang in preschool like “Santa Claus is Coming to Town,” and all the cartoons I watched during the Christmas season. I was only 4 or 5 when my older friends and cousins told me he wasn’t real.
After struggling over wording in the prayer, one ecumenical organization is developing new tools to address divides within its own network.
Attendees of the Christian Churches Together annual forum participate in a prayer pilgrimage starting at Monument Circle in downtown Indianapolis during the October 2022 meeting. Photo courtesy of CCT
December 15, 2022
By
(RNS) — In October, Christian Churches Together, an ecumenical group of Catholic, Protestant and Orthodox Christians, gathered for its annual forum to address a topic that has plagued the church and society beyond it: polarization.
They sought to answer the question “Who Does Jesus Call Our Christian Churches to Be in a Polarized Society?” But they found that polarization within their own ranks made it hard to move forward with a response. Two months later, on Dec. 9, they released a prayer.
“In the power of the Holy Spirit that blows where it will, remove the divisions and historical inequities between Christians and in society — between those who strive to follow you and between us who raise this prayer,” it reads. “Show us new ways to be your churches in these troubled, polarized times. Give us fresh vision to respond in love to a world consumed by hate and fear.”
Christian Churches Together logo. Courtesy image
Reaching prayerful words that might seem to outsiders to be relatively innocuous required some heated discussion.
“We did have challenging moments in that conversation about the prayer, I think because prayer is such a central part of our common tradition, Christian tradition, that there were strong feelings around how we should pray and how we should end the prayer,” said Monica Schaap Pierce, CCT’s executive director.
“And so when that kind of came to a head, we decided to have a cover letter to explain the diversity of approaches to prayer.”
The letter, addressed to its participating churches, gave three options for ending the prayer: “Ashe,” a closing used by some historic Black churches that is rooted in many African contexts; “in the name of the Father, Son, and the Holy Spirit,” used in Catholic and Orthodox settings; or another ending chosen by the person saying the prayer.
Since the meeting, after struggling over wording in the prayer, the organization has taken steps to develop new tools to address divides within its own network.
Monica Schaap Pierce. Photo courtesy of CCT
Schaap Pierce, a former CCT steering committee member who served for four years as the ecumenical officer of the Reformed Church in America, said letters and other statements — on racism, poverty and immigration reform — have been produced by the ecumenical organization since its founding two decades ago. But they often take time and debate.
“There is a lot of conversation that leads up to the decision and it often is a bit heated and challenging, but we do come to consensus,” a decision-making mode she says “can honor all the voices in the room,” with many perspectives across generations, denominations and socioeconomic and racial backgrounds.
The organization, founded in 2001, includes 34 communions and Christian organizations that Schaap Pierce says represent 57 million American Christians. It includes five “families”: Catholic, Orthodox, historic Black Protestant, mainline Protestant and evangelical/Pentecostal.
She said the organization is seeking to address polarization within and among those Christian subgroups even as it hopes to eventually extend what it learns to broader communities. At its October forum in Indianapolis, following a process used by the World Council of Churches, several dozen people raised orange or blue cards as they sought to gather consensus, with the colors showing they were “warm” or “cool” to an idea being discussed.
Some of the attendees responded to an invitation to foster understanding among themselves in a new way a month later.
In November, dozens of CCT participant group members and observers devoted four and a half hours over two days to a workshop conducted by Resetting the Table, a nonprofit that teaches listening exercises designed to reduce polarization.
Resetting The Table logo. Courtesy image
“The million-dollar question is how can we shift ourselves and others from the usual rigidity of how we listen across differences and how we listen in general,” facilitator Eyal Rabinovitch said at the start of the second online session after a get-to-know you gathering two days earlier.
“Can we support people to move beyond their confirmation bias so that they can actually take in information, take in views and people that they might otherwise dismiss out of hand?”
In one instance, two men who had different responses to a hypothetical statement about voting — “We should automatically register all eligible citizens to vote” — spent time in a Zoom small group coming to understand the side each was on.
Anthony Elenbaas, a member of the Christian Reformed Church in North America, was all-in, seeing the increasing barriers to voting across the U.S. as “antithetical to the founding principles of the country.”
Dana Wiser, a participant from an Anabaptist background, opposed the statement, recalling how his father was interred in work camps for his conscientious objection to the draft during World War II.
Christian Churches Together participant group members attend a workshop conducted by Resetting The Table in November 2022. Screen grab courtesy of RTT
They achieved what Rabinovitch called “getting to bull’s-eye” — or gaining an understanding of each other’s views — by stating not just what each said to the other but what they were communicating — which could be different.
Wiser told the overall group afterward that though he and Elenbaas started out on opposite extremes of the discussion question they found similarities in their overall views and “also discovered nuances of our positions that we would have completely missed if we had rushed to judgment.”
Added Elenbaas in a later discussion: “It kind of sharpens both your ability to speak but also to hear.”
Religion scholar J. Gordon Melton, who recently retired from Baylor University, was not surprised to hear of the challenges CCT has faced in determining what its representatives could agree to say jointly.
“All Christians want to fellowship with as broad a body as they can but their lines in the sand are drawn on different issues, so as long as you don’t talk about the issue I draw my line in the sand on, we’re great,” he said in an interview. “For different groups the issue that breaks the agreement is different. And ecumenical groups have to learn to do that.”
The Christian Churches Together annual forum was held in Indianapolis in October 2022. Photo courtesy of CCT
Schaap Pierce said the workshop gave her and CCT’s other leaders effective means to continue their consensus methods “in ways that are maybe not as heated and emotionally charged as they have been in the past” even as they consider using the lessons gained in personal as well as professional circles.
“Our faith leaders within CCT who were at the workshop talked about bringing these tools back to their own denominations to share either at the denominational staff level or with a church board,” she said. “Or just even with their family members in order to better understand one another. And to really seek a unity that goes beyond uniformity.”
Bernie Marcus is known today as the successful co-founder of one of the most recognizable companies in the country: Home Depot. He is an author with his book Kick Up Some Dust: Thinking Big, Giving Back, and Doing It Yourself. But his journey has been filled with obstacles and opportunities that brought him to this place. He overcame poverty, failures, setbacks, and antisemitism to become the successful business leader and philanthropist he is today. He worked with award winning biographer Catherine Lewis to tell his story and sat down with UrbanFaith contributor Maina Mwaura to share his wisdom. The full interview is above, more about the book is below.
The start of Home Depot sounds like the beginning of a bad joke: Two Jews and an Italian decide to build a new kind of hardware store… In 1978, Bernie Marcus’s livelihood depended on just such a scenario. Having been fired at the age of forty-nine, he teamed up with Arthur Blank and Ken Langone on a bold new endeavor. Their first day in business was so disastrous that the next morning, Marcus’s wife wouldn’t let him shave because she didn’t want a razor in his hands. But the last laugh would be theirs, as the business partners grew Home Depot into the world’s largest home improvement retailer, empowering millions of Americans to “do it yourself.”
The same energy that made Home Depot successful has helped Bernie give away more than $2 billion and pioneer a new model for philanthropy, transforming millions of lives. There is no single, winning formula for trying to make the world a better place, but Bernie shares what he’s learned—that the skills needed to build a Fortune 500 company are the same ones that can help cure cancer, treat veterans with PTSD, and transform autism treatment. And it doesn’t take a fortune to make a big difference in your community.
Kick Up Some Dust will inspire you to dream, build, and give—and, maybe, change the world.
A journey ‘home’ to a place my ancestors never saw again.
The Legacy Pilgrimage to Africa delegation at the original sanctuary of the Providence Baptist Church established by Rev. Lott Carey in 1822 in Monrovia, Liberia. Courtesy photo
(RNS) — Two months ago, I stood in Providence Baptist Church in Monrovia, Liberia, listening to the stories of Africans and Americans — the latter freed from slavery in the United States — who had banded together to establish the first republic on the continent of Africa two centuries before.
Providence, the oldest Baptist church in the West African country and the second oldest on the continent, was founded in 1822 by the Rev. Lott Carey, who had come as a missionary to the fledgling country and had brought a team of African American settlers home. Now, 200 years later, the Rev. Emmett L. Dunn, CEO of the Lott Carey Foreign Mission Convention, had brought a team of African Americans home.
I have traveled to several countries in Africa, and each one is imprinted on my heart in a special way. But hearing the stories of the African American settlers was cause to pause. I connected with the history of Liberia in a way I didn’t expect. I felt blessed beyond measure.
Landing in Liberia my spirit leaped like the baby in Elizabeth’s belly when greeting Mary, the mother of Jesus. The sights and sounds of Liberia greeted my senses, sending my head and my heart into overwhelming joy.
The Rev. Lott Carey. Photo courtesy of Creative Commons
In Liberia, I was at home. Home in the land of my ancestors on World Communion Sunday. Home, where a sense of “double consciousness” — a concept coined by W.E.B. DuBois to describe African Americans’ sense of dislocation from Africa and ourselves — liberated my thoughts and linked them to my theology in a free-spirited dance of deliverance.
It’s often said we must step back before we step forward. Walking in the footsteps of Lott Carey in the motherland afforded us the opportunity to do just that.
Born enslaved in 1780 in Charles City County, Virginia, Carey became a disciple of Jesus in 1807, purchased his freedom in 1813, and led the first Baptist missionaries to Africa from the United States in 1821.
After settling in Liberia, Carey and his pioneering missionary team engaged in evangelism, education and health care. He served as a missional and civic leader until his death in 1828.
Our pilgrimage relived aspects of this journey and the experiences of his team. We explored Providence Island, where Carey landed in Liberia in early 1822. Before we landed in Liberia, Dunn told us, “We expect that this journey into the past will bring home to us the love and sacrifice of those who walked this journey before us.”
The Door of Return at the Slave Castle in Cape Coast, Ghana. It was once dubbed “The Door of No Return,” signaling the last time enslaved persons would see their homeland. Courtesy photo
Our next stop in Africa took us nearly 1,000 miles east along the coast of the Assin Manso Slave River and the Cape Coast castle in Ghana, unofficially dubbed “the Door of No Return” by our Ghanian sisters and brothers, through which so many of our ancestors were shackled and shipped into the slave trade in the New World. It has become a portal for African Americans, pulling us back to Ghana.
Before walking to the Slave River, where my ancestors received their first bath after being captured and their last bath before being carted off to the Americas, we held a ceremony of protection over Lott Carey’s life. In my sanctified imagination, my African ancestors’ prayers came to fruition in the proclamation made that day. What was meant for evil, God had used for good some 400 years later.
How ironic is it? In a whitewashed slave castle used to destroy the African spirit, a group of spirited African Americans reconnected with a long-lost history, historically whitewashed in American culture and the church universal.
My Bible says, “Be steadfast and persevering, my beloved sisters and brothers, fully engaged in the work of Jesus. You know that your work is not in vain when it is done in Jesus’ name.”
It was in that spirit that the last leg of our journey in homage to Lott Carey ended with saluting our ancestors on the same shores where they passed, returning where no return was promised. In the Twi language of Ghana, “sankofa” is a word meaning “go back and get it.” We did.
(The Rev. Angelita Clifton is president of Women in Service Everywhere and an associate minister at Fountain Baptist Church in Summit, New Jersey. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)
Angela Cannon was on the edge of the transition to streaming content as she led the efforts by the UP Entertainment to grow its streaming channel UP Faith & Family. But she has often found herself at the forefront of industry shifts. She is now taking over management of AspireTV and is SVP of Multicultural Networks and Strategy for UP Entertainment.
UrbanFaith sat down with Angela to discuss her career journey, the importance of mentoring, and how she finds herself as a trailblazer.
1. When you look back at your life, what are two leadership traits that have served you well?
Mark Cuban: I think caring about people and curiousity, always trying to learn more to be better
2. What should young adults look for, when deciding on a career?
MC: I don’t think they need to find careers. I think they need to find a job and start learning and see where it takes you. I think that everyone should be a free agent, always looking for a way to put themselves in a better situation. If you end up with the same company for 30 years that’s great. But it’s not a necessity
3. When deciding who to work or partner with, what are some nonnegotiable’s for you?
MC: Being nice. Being inclusive. Being knowledgeable. Loving your product so much you are the best salesperson for it
4. You are a man of conviction and character, why is maintaining that important to you?
MC: It’s so much easier when you do the right thing
5. What advice, do you give young investors who want to start investing? What should they look for?
MC: Pay off your credit cards. They suck your savings dry. Save enough to be able to live off of for at least 6 months first. Things go wrong. You want to have that rainy day money available. Then find a low cost SPX mutual fund and take a percent of your salary and invest it every month and then forget it’s there. The longer you can go without touching it, the richer you will be
6. What advice, would you give younger Mark Cuban?
MC: Don’t screw it up. It turns out pretty good 🙂
7. How important is your faith?
MC: I try to never take this life for granted. It’s a gift and I try to enjoy it with my family every single day
Jemele Hill became known as a popular journalist in sports, but she is now one of the clearest voices in the country for social justice. She is a woman of faith and at the same time a fierce critic who asks questions and fights for the marginalized.
UrbanFaith contributor Maina Mwaura sat down with Jamele Hill to talk about her new memoir Uphill where she tells her own story with the depth and clarity she has used to tell other people’s stories for decades. The full interview is above, more about the book is below.
Jemele Hill’s world came crashing down when she called President Trump a “white supremacist”; the White House wanted her fired from ESPN, and she was deluged with death threats. But Hill had faced tougher adversaries growing up in Detroit than a tweeting president. Beneath the exterior of one of the most recognizable journalists in America was a need—a calling—to break her family’s cycle of intergenerational trauma.
Born in the middle of a lively routine Friday night Monopoly game to a teen mother and a heroin-addicted father, Hill constantly adjusted to the harsh realities of not only her own childhood but the inherited generational pain of her mother and grandmother. Her escape was writing.
Hill’s mother was less than impressed with the brassy and bold free expression of her diary, but Hill never stopped discovering and amplifying her voice. Through hard work and a constant willingness to learn, Hill rose from newspaper reporter to columnist to new heights as the coanchor for ESPN’s revered SportsCenter. Soon, she earned respect and support for her fearless opinions and unshakable confidence, as well as a reputation as a trusted journalist who speaks her mind with truth and conviction.
In Jemele Hill’s journey Uphill, she shares the whole story of her work, the women of her family, and her complicated relationship with God in an unapologetic, character-rich, and eloquent memoir
(RNS) — A retired U.S. Army lieutenant general spurred debate recently when he said that the rise in global attacks on Christians could become a national security threat to the United States.
In an interview with The Washington Times, retired Lt. Gen. William Boykin, a former commander of Delta Force and undersecretary of defense for intelligence, said the attacks indicate an increased religious intolerance that could hit closer to home. He warned that Christian persecution is “only going to grow unless we wake up and start taking a very strong stand against this.”
Boykin is not alone in his fear that America is plunging toward an increasingly anti-Christian future. A 2017 survey conducted by Public Religion Research Institute found that millions of Americans, including 57% of white evangelical Protestants, say that “there is a lot of discrimination” against Christians in the U.S. today.
Those who follow the news have heard countless stories of Christians who have, to one degree or another, experienced some level of pressure about their faith from individuals and institutions in our increasingly secular society. Certainly, domestic trends around religious freedom should be closely monitored.
And yet, at least right now, there is a marked difference between the treatment of Christians in many countries abroad and what believers are facing here at home. American Christians still enjoy broad religious protections under the law, and the intensity of what Christians face here pales in comparison to the depths of persecution suffered by followers of Jesus in many places around the world.
While a Christian college student in New York City might face ridicule for their beliefs, it would be impossible for them to live openly as a believer if they were living in Afghanistan, ranked No. 1 on Open Doors USA’s World Watch List of countries where it is most difficult to be a Christian.
Last year, the Taliban began the restoration of their oppressive rule by going door to door looking for Christian leaders. Those who are identified as Christian face dire consequences — our sources indicate torture or death are possible. The prospect of fleeing the country is largely hopeless. Refugees face chaotic and difficult journeys, risking being kidnapped and trafficked along the way. The governments across the Pakistan and Iran borders are little more accepting of Christians. Given these dangers, unmarried women, widows and older people especially have a very small chance of getting out of Afghanistan safely.
Christian politicians in America have been attacked for their religious convictions, but in places such as Vietnam, Christians face much more than mere criticism. Several house churches in Dak Lok province were recently harassed and fined by police because they publicly honored the United Nations’ International Day Commemorating the Victims of Acts of Violence Based on Religion or Belief.
In the central Vietnam province of Nghệ An, government officials compete to create “Christian-free zones,” and authorities pressure animist relatives to drive Christians from their homes and communities. Some have been forcibly separated from their spouses, children, farm fields and even their wedding rings. The head of the Montagnard Evangelical Church of Christ was tortured and imprisoned until the government yielded to international pressure urging his release. Despite his nominal freedom — the government tracks him constantly — he was kept from attending the International Religious Freedom Summit in Washington this summer.
Similarly harrowing anti-Christian discrimination and violence exist in numerous other countries — from the slaughterous actions of Boko Haram in Nigeria to China’s surveillance state to Iran’s state-sanctioned crackdown.
While we cannot deny that Christians in America today experience discomforts, inconveniences and sometimes even social ostracization, these instances simply do not rise to the level of the horror that countless global Christians face every day. Moreover, there is very little evidence that this level of carnage is coming to the United States soon.
In America, we’re blessed with incredible amounts of freedom. We can attend church, pray, meet with fellow believers and read the Bible whenever we want without legal consequence. But many millions of our brothers and sisters around the world simply cannot do those same things without facing repercussions, often dire.
David Curry. Courtesy photo
We should be “wise as serpents,” as the Gospel of Matthew counsels, when it comes to monitoring domestic trends around religious freedom. The liberties we enjoy should be defended at all costs. But we must also invest the resources we have where the needs are so much greater, to defend those around the globe who risk life and livelihood simply for confessing the name of Jesus.
(David Curry is president and CEO of Open Doors USA, which advocates on behalf of those who are persecuted for their Christian faith throughout the world. Open Doors publishes the World Watch List, an annual report on the 50 countries where it is most difficult to live as a Christian. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)
Sunday marks the beginning of Advent, the liturgical season observed by many Christians as a period of waiting and preparation for the Nativity of Jesus. This season begins four Sundays before Christmas and concludes on Christmas. The hanging of greens, adorning sanctuaries and wearing vestments of purple, and lighting the Advent wreath candles in order to move from darkness to light are key components in Advent observation. All of this is in anticipation of the celebration of the birth of Jesus, a birth that people anxiously awaited then and a symbolic birth we should anxiously await now. But some may ask, “Why must we wait for something that has already happened? Why exist in symbolic darkness for a time in order to celebrate that which was revealed some 2000 years ago? Why is this relevant to our time?” I suggest that we must wait in order to reclaim the wonder of the light that was brought into this world.
Earlier this year, during an Ash Wednesday service at a large Baptist church, I looked forward to ushering in the season of penitence with somber worship and a penitent message. Ash Wednesday is supposed to remind us of our finitude and it plunges us into a season of penitence, and the journey into the wilderness with Christ. But as I sat in that Ash Wednesday service, I was jolted from somber reflection with songs of joy and a sermon celebrating victory. Not a moment in the service–besides the impartation of ashes which concluded the service–was spent ushering people into the dry season ahead of them because the church couldn’t not praise. On one hand I understood the church’s inability to squelch their praise. It’s a church that has seen many trials and tribulation and its membership are a part of the resilient race in this country who can’t not praise because of how far they’ve come by faith. Why would they want to launch themselves into a period solemnity? But on the other hand, I desired for this congregation to withhold their praise and shouts of victory in order to rightfully claim it at the end of the Lenten season. In doing this, they would truly walk with their redeemer and taste the sweetness of victory because they had made the journey by way of symbolically situating themselves on Ash Wednesday as sojourners with Jesus. This too is our call during the season of Advent except that we are not sojourners with Jesus this time around but sojourners with a generation of people who were awaiting his arrival. People who heard a particular prophecy about the coming of Jesus and who were waiting and preparing for his arrival. People who didn’t have Christmas gift shopping, parties to attend, and a plethora of “holiday” distractions, but who were watching and waiting for him. I imagine that their wait was one of wonder mixed with skepticism fueled by the rumors of Mary, a virgin, who was impregnated by the Holy Spirit with the son of God. How unbelievable that had to be then and how unbelievable we should consider it now in order to rekindle the wonder of it all. Awesome wonder is what this season is about.
Yesterday in church I was reminded of how in danger we are of losing that wonder because we are so familiar with the stories that tell of the coming of Jesus. Some of us know it like the back of our hands and it has become so commonplace that the narrative of a young virgin impregnated by the Holy Spirit and giving birth to the son of God seems just as plausible as a man getting pregnant and giving birth. Some of us are no longer moved by the story because we’ve spent years with it in our churches, in our seminaries and Bible colleges, and in our homes, but we force ourselves to be moved just a few days before Christmas because that’s what we’ve been trained most to do. Many wind down and reflect as they start to wrap up their Christmas shopping, place the last few gifts under the tree, and bake the last batch of cookies. A reflection on the true significance of this moment on the Christian liturgical calendar is sometimes left as an afterthought to what is given top billing on the calendar of capitalism. But we must wait, and wait longer than a few days, to acclimate ourselves to the coming of Jesus. When we take hold of the season of waiting that Advent is, we give ourselves the opportunity to experience the wonder of every occasion that lead up to the birth of Jesus.
When we read the Gospel narratives that foretell of Jesus’ birth, of Mary’s visit to Elizabeth, of the Magnificat, we must stop ourselves from breezing through it quickly because we’ve heard it all before. Instead we should be held captive by every word as if we were hearing it for the first time and as if we may never hear it again. When we repeat the refrain, “O Come, O Come Emmanuel and ransom captive Israel, that mourns in lonely exile here, until the Son of God appear,” we are implicating ourselves as those in captivity in need of a release from our self-imposed exile. Given the capitalism and consumerism that has marked this season—and the violence it has wrought—we are now, more than ever, in the need of the discipline of waiting. We must wait in order to restore the wonder of this blessed season we are in, a season that shines light into dark places and gives many hope. We must wait, not only for ourselves but for every person who has yet to experience the great hope that many of us know so well. We must wait so that we refresh ourselves in the wondrous love to come over receiving it as an entitlement that we might take for granted. We must wait, because in waiting we are forced to slow down, and in slowing down we gain perspective on the significance of this season which brings us back to wonder. The awesome wonder of the coming of Jesus is what this season is about, just wait for it.
It is not often that I go to the movie theater and feel like a movie left my speechless but that is exactly how I felt about Devotion. It is based on a true story and has been the culmination of decades of work by the family and friends of Jesse Brown, a true American hero. There was a national conversation a few years ago about the “Hidden Figures” of American history. As African Americans unfortunately much of our history has gone untold, and some of it has been erased by racism, fear, and cultural amnesia. The story of Jesse Brown, one of the first black Naval Aviators to serve in an integrated unit, is a piece of history that must be remembered. It is an honor to Jesse’s daughter and grandchildren who are still alive that their grandfather’s story can finally be told. We are rooting for everybody black, and as we learn his story we help to remember more of our own history.
Jesse served during the Korean War, a war that is not often highlighted on the big screen. It is called America’s forgotten war because it was not the heroic story of good triumphing over evil from World War II and it is overshadowed by Vietnam during the Cold War in its tragedy and impact on American consciousness. But it was the first war where young Americans who were inspired by WWII joined the ranks of the military in order to fight for their country and were not drafted. Jesse Brown was like many African Americans in his era in that he was motivated not simply by patriotism, but an opportunity to help his family advance in a rapidly changing society. He saw himself not as an incredible black man, but as an incredible man. His wife and daughter were the center of his world and his purpose was to fly with the best pilots in the nation.
As we watch the impeccable talent of Jonathan Majors bring Jesse Brown to life we cannot help but to see his devotion. He was a man of faith, a man of family, and a man of fortitude. He demanded respect but rarely opened himself to trust people outside of his home. A lifetime of facing overt and structural racism had taught him to test before he trusted. A new and accomplished member of his unit Tom Hudner played by Glen Powell attempts to build a friendship across the cultural divide.
There is a special bond between team members that go through battles together, and it builds a devotion to one another and to the cause they fight for. This movie explores the depths of that passion in a profound way. But the reason why you should really see this movie is because the story of Jesse Brown needs to be told. We hear about how African Americans have to work twice as had to get half as far, Jesse Brown lived it in our military. We remember stories of American heroism trying to serve our country and protect their fellow soldiers. We rarely hear about black men in those positions. There have been countless successful war movies. This one is for our community with all of the nuance and authenticity that is true to our struggle to be part of the military let alone thrive in it. How can we honor the people in uniform for a country that has long neglected the rights and humanity of black people? Hundreds of our ancestors wore those uniforms and the story of the American struggle for freedom has been the story of the African American struggle for freedom since America’s first war. All Americans need to hear that story and be reminded of the struggle and the triumphs. We need to tell Jesse Brown’s story the same way we tell the stories of Pearl Harbor, Letters from Iwo Jima, Dunkirk, and all of the other films that share tragedies and triumphs of our veterans.
I left the theater in tears. I was moved. I could not believe I had never heard about Jesse Brown’s story, and had rarely heard about the Korean War in all of the history classes I had taken. I feel myself particularly acquainted with African American history having attended the illustrious Howard University and taken several African American history courses. I could not shake the sadness, frustration, and inspiration I felt because I had never heard the name Jesse Brown as one of the “First Black” in the long list of first blacks. We have to know and share our history. We have to share our devotion to our heritage. You have to see this movie, so that this piece of history, our history, is never forgotten again.
Thanksgiving doesn’t ring in the ear for months on end, unlike another holiday that lies just ahead. Yet readers may remember a couple of hymns that roll around each November in church, around the dinner table, or even – for readers of a certain age – in school. One I remember well is “Come, Ye Thankful People, Come.” Then there’s “We Gather Together,” or “We Plough the Fields and Scatter.”
As someone who studiesAmerican culture and religious music, I’m interested in the backstory of the songs that we have come to take for granted. Someone wandering into a church and picking up a hymnal will likely find a handful of hymns filed under “thanksgiving,” but many more express a general sense of gratitude, such as “Now Thank We All Our God” and “For the Beauty of the Earth.” Even more hymns fall under the related category of praise – after all, a common response to feeling blessed or rescued is to offer praise to the higher being thought to bestow those gifts.
None of these impulses are uniquely Christian, or even religious. But hymns of praise and gratitude have been central to Jewish and Christian worship for millennia. In fact, they go back to one of the best-known scenes in the Hebrew Bible.
Fleeing Pharaoh
The earliest musical performance mentioned in the Hebrew Bible is “The Song of the Sea,” referring to two songs Moses and his sister Miriam sing to celebrate the Israelites’ escape from Egypt. As Pharaoh’s army pursues the fleeing slaves to the edge of the Red Sea, God opens a dry path for them before closing up the sea to swallow the soldiers, according to the Book of Exodus:
Then Miriam the prophet, Aaron’s sister, took a timbrel in her hand, and all the women followed her, with timbrels and dancing. Miriam sang to them: ‘Sing to the Lord, for he is highly exalted. Both horse and driver he has hurled into the sea.’
Jewish singer Debbie Friedman, who died in 2011, wrote “Miriam’s Song,” adapting these lines from Exodus into a modern favorite.
‘The Chludov Psalter,’ a book of psalms, shows ‘The Song Of Moses and Miriam,’ from around A.D. 850. Found in the Collection of State History Museum, Moscow.Fine Art Images/Heritage Images/Getty Images
Temple worship
One research project took me deep into the world of the Hebrew Psalms, which originally were sung mainly during rituals at the temple in Jerusalem. Scholars have speculated for centuries over the composition and sequencing of these Hebrew poems that form one book of the Bible. The 150 psalms include a great many laments, expressions of praise and gratitude, and quite a few texts that combine both.
Hermann Gunkel, a pioneering Bible scholar at the turn of the 20th century, developed a system of classifying the texts in the Book of Psalms by genre, which experts still use today. What Gunkel called “Thanksgiving” psalms are texts that celebrate God’s actions to bestow blessings and alleviate affliction in particular times and places: healing from a serious illness, for example. Gunkel’s categories also include psalms that refer to gratitude for more general divine actions: creating the cosmos and the wonders of the natural world, or protecting the ancient Israelites from foreign enemies.
It’s hard to find a text more brimming with gratitude than Psalm 65, which includes verses very suitable for Thanksgiving Day:
The streams of God are filled with water
to provide the people with grain,
for so you have ordained it.
You drench its furrows and level its ridges;
you soften it with showers and bless its crops.
You crown the year with your bounty,
and your carts overflow with abundance.
A new idea: Songs about Jesus
Though the original tunes of the psalms have been long lost, their words are still a mainstay of religious singing for both Jews and Christians.
Their key role in Protestant churches today owes partly to the Reformation of the 16th century. During the Renaissance, Catholics had developed more ornate musical forms for the Mass, including the use of polyphony: songs with two or more simultaneous interwoven melodies. Protestants, on the other hand, decided that unadorned psalms, put into standard musical meters that matched existing tunes, were optimal for church.
Reformation leader Martin Lutherloved music and wrote his own hymns with original words that are still popular today, such as “A Mighty Fortress is Our God.” As far as the more austere reformer John Calvin was concerned, however, the plainer the better. Unharmonized a cappella psalm singing was plenty good for the sabbath, he insisted.
Calvin’s judgment carried the day in New England, which was settled largely by Puritan Calvinists. In fact, the first book published in North America was “The Bay Psalm Book,” in 1640. It took a century for hymns with new words to start finding acceptance in churches, and even longer for organs to make an appearance there.
Gradually these restrictions began to soften, even in New England. During the 1700s, hymns began to compete with psalms in popularity. The key innovator was Isaac Watts, a talented poet who wondered why Christians couldn’t sing worship songs that referenced Jesus Christ – since the Book of Psalms, written before his birth, did not. John and Charles Wesley, founders of Methodism, were also inveterate hymn writers.
Praise yesterday and today
To modern ears, the difference between psalms and hymns is barely perceptible. Hymns often draw heavily on the images and tropes of the psalms. Even a simple-sounding Thanksgiving hymn like “We Gather Together” contains no fewer than 11 allusions to particular psalms.
Watts, the Wesley brothers and several other hymn writers were part of movements that helped birth modern evangelical Christianity. Some of the most famous hymns of thanksgiving and praise have been popularized by evangelical revivals over the centuries: “Amazing Grace,” by an 18th-century English curate, and “How Great Thou Art,” the theme song of world-famous preacher Billy Graham’s revivals.
Over the past 30 years, the booming genre of contemporary worship music, often referred to simply as praise music, has become the standard heard in megachurches and other evangelical congregations across the world. Not surprisingly, praise and gratitude are inescapable themes in this genre – whether or not they evoke a Thanksgiving feast.
Bishop Marvin Sapp is a pastor, musician, author, artist and now filmmaker. He’s working on learning how to cook. He has over a dozen Grammy nominations, Stellar Awards, BET Awards and more as a Gospel Artist. He is the co-founder and pastor of two churches in Grand Rapids, MI and Fort Worth, TX. He is the Bishop serving over 100 congregations. He is a gifted preacher, speaker and leader. He most recently released a film with TVOne telling his testimony and was an executive producer and star of the film. To put it lightly, Marvin Sapp is a busy man of God. But it is his love for people, his incredible testimonies, and his heartfelt authenticity that have helped him be a vessel for the Holy Spirit for decades. UrbanFaith sat down with this legendary Gospel artist and minister and talked about everything from film to football and ministry to mental health. The full interview is above, more about Bishop Sapp is below.
Bishop Marvin L. Sapp is a passionate orator and biblical teacher, who desires to be a living epistle glorifying our Lord and Savior Jesus Christ both in word and in deed who is the Co-Founder of Lighthouse Full Life Center Church in Grand Rapids, Michigan and the Senior Pastor of The Chosen Vessel Cathedral in Fort Worth, Texas as well as a Metropolitan Bishop that oversees more than 100 churches in the Central Deanery of Global United Fellowship.
Bishop Sapp is a multiplatinum selling artist who has enjoyed a decorated music career receiving 13 Grammy nominations, 24 Stellar Awards, 2 Soul Train Music Awards, 2 BET Awards, 4 Dove Awards, 8 BMI songwriter’s awards for sales, Black Music Honors Gospel Music Icon Award along with many other accolades and honors from national, regional, and local institutions.
Cece Winans is one of the most celebrated Gospel music artists of all time. She has won fifteen Grammys in addition to Dove Awards, Stellar Awards, and many others. As she surpasses the achievements of some of the great artists and exemplars of the faith she looks up to such as Andre Crouch and continues to push her contemporaries and fellow Detroit natives the Clark Sisters, you would think her most important legacy would be music. However for CeCe Winans, the greatest legacy any believer can have is passing on their faith to the next generation. CeCe Winans explores her journey of lifelong faith and her pursuit pass it on to the next generation in her new book Believe For It.
CeCe Winans had an upbringing that most people could not imagine. She was raised in a home with ten siblings who formed multiple musical groups with faith in Jesus Christ at the center of their lives. She was raised in the Church of God in Christ, and like many of her contemporaries brought up in a strict but loving Christian home. She highlights that it was a very intentional decision by her parents to create a home filled with love and faith after neither of them had grown up that way. CeCe contends that it is the intentionality alongside the handwork of raising children to be strong believers that can make a difference for young believers today.
In her book she does not simply tell stories of singing and success. She provides practical principles that she is applying in her own home and church today to ensure her faith in Christ is passed down. Each chapter is broken into easily digestible principles and interlaced with testimonies and stories from Winans’ life. True to her Sunday School roots she ties everything back to scripture as she talks about the importance of starting with faith in the home that translates into the world.
What is fascinating about CeCe Winans sharing this testimony now is that she is the co-pastor of Nashville Life Church that her and her husband started in her living room that is filled with young adults. Churches across the country are struggling today with how to pass on faith to the next generation, how to do multigenerational ministry, and how to preserve the traditions that have preserved us for generations while remaining relevant. And through this book CeCe Winans gives simple and practical keys on how her and her family are doing it. She regularly engages in these topics on her YouTube show Generations, but through the book we get the depth, structure, and narrative that helps us apply the lessons to our lives.
One of the most important keys is relationships. CeCe Winans was shaped by her relationships with her family, church family, and community as a child. Her relationship with Jesus was profoundly shaped by her relationships with other believers. As we embrace new technologies, strategies, and demographics we cannot forget the value of relationships in helping us grow and persevere in faith. I love this book of wisdom. Wisdom is gained from experience and discernment, and as I read it I was able to do both as I consider the impact I have on my own children’s faith. Her legacy for music is also a legacy of sharing faith in God. There are many more keys CeCe shares and her voice through this book is wisdom the Church needs today as we share our faith with the next generation. You can find the book everywhere books are sold this week and check out her latest award winning music video below!
Manny Arango believes we are all brainwashed. Our thoughts are shaped daily by positive and negative influences whether online, in our social circles, in our workplaces, in our schools, or in our churches. The enemy of our souls desires for us to live in mental bondage, unable to walk in the freedom Christ has purchased for us. But we can choose whether to be brainwashed by the world or have our brains washed by blood of Jesus Christ. Pastor, author, youth ministry expert Manny Arango shares his insights on how to renew our minds and take on the mind of Christ in his new book Brainwashed: Overcome Toxic Thoughts and Take Back Control of Your Mind. UrbanFaith sat down with Pastor Manny to discuss the book and his journey to maintaining mental and spiritual health. More information about Pastor Manny and the book are below.
You can either take your thoughts captive or be held captive by them. The choice is yours. Scripture declares we will be transformed by the renewing of our minds. Manny Arango, preacher, storyteller, and self-proclaimed Bible nerd, describes this process as God cleansing our brains. It is the surest way to overcome anxious thoughts, self-doubt, bitterness, and other mental struggles. But how can we experience this healing power?
Brain Washed: Overcome Toxic Thoughts and Take Back Control of Your Mind is a biblical roadmap for winning the battles in your mind. Readers will identify faulty ways of thinking and learn how to take every thought captive under the authority of Christ.
Every two years in the United States of America we have federal, state, and local midterm elections. And every year we hear from politicians or administrative officials about why we should vote for them (or not vote for their opponent). The people elected during midterms become the leaders who manage our communities’ money, advocate for our well being, determine how our justice system works, shape our education systems, provide for our safety, dispose of our waste, maintain our environment, and more. Local and state elections are the most impactful on our day to day lives and yet few of us even know who our representatives, administrators, or public officials are.
Our democracy is at stake. Politicians, media outlets, public figures, scholars, researchers, activists, and others have all sounded the alarm. There are thousands of people across the country working in coordinated ways to undermine our system of elections, take control of our local governments, and advocate for political violence. Many of those who are part of this movement claim to be Christians. There are politicians running and influencers on social media who have convinced millions of Americans to place greater faith in lies and liars than in Christ Himself. They devote their energy toward upholding election lies and won’t trust anyone that doesn’t agree with them. They are unmoved by evidence, only valuing the echoes of affirmation in their social circles.They have created a religion of suspicion and their faith is distrust. Believers must stand in contrast with the false followers of Jesus who are really white Christian nationalists and make sure to vote for leaders who represent justice, equality, value, and care for all people regardless of their background. We cannot support or endorse hate, fear, and violence in the name of our Lord and call it faithfulness. We have learned we cannot be slaves to single issues at the federal level and neglect policies and positions at the local and state levels. We have to vote in midterm elections like this one, or our votes may become truly meaningless in the future. It is only pride that keeps us from seeing that if fascist governments can rise in other other countries that it can happen here if we do not participate.
As a voters we fall easily and deeply into tribalism, the identification and support of leaders we feel like are part of “our group.” Unfortunately when we do not have a president to vote for, most of us don’t vote at all. According to Pew Research Center 62% of people of voting age turned out in the 2020 elections, which was a record breaking number, mostly fueled by the bitter cultural wars in the Presidential race. But consider that means that 38% of people who could vote, did not. In midterm elections the numbers are usually under 50%. Literally the minority of people elect leaders who impact all of our lives. And yet when we don’t vote or care about who to vote fore beyond the top officials, we miss out on a critical piece of our democracy.
West side of the Capitol Building at Capitol Hill in Washington DC. Daily photos in the afternoon, good for late autumn, winter and early spring illustration
We are engaged and fervent whenever we elect the president, even though most of us will never meet them and rarely understand their impact on our day to day lives. A president is a symbolic leader for many of us, representing our collective hopes, aspirations, and ultimate accountability. But a president can make none of the changes we imagine for ourselves and our communities without the cooperation and support of the legislature. The laws passed by legislative bodies are ineffective when the courts don’t enforce them. Our entire government is built on cooperation between branches and accountability through voting, both of which are under greater threat than many of us could imagine. We must vote in midterm elections, otherwise our desires to see flourishing in our communities will remain only dreams. We need to know who our tax assessor is, our city council members, our sheriffs, our judges, our attorney generals, our state representatives, our county officials, our congresspeople, and our governors.
As people of faith we have an even greater responsibility to be informed voters and to vote. The United States of America is not the Kingdom of God. Jesus is the eternal King of the Kingdom and He is not up for election. No leader can serve as proxy for Jesus over our lives or our nation. We are not voting to put Jesus Christ in office. He is already reigning over everything by His own power. But we can absolutely elect leaders who agree with our Christian principles of justice, help for the poor, safety for children, value for all lives, and care for the environment. We must look to our faith to inform what matters in our personal politics, and value other people’s faith or lack of faith enough to care for them too. Jesus taught us to seek justice for those who are different from us. Jesus taught us to hold leaders accountable. Jesus taught us to pay special attention poor people, homeless people, those from different countries, those with disabilities, those with food insecurity, and young people. Jesus taught us to love our neighbors as we love ourselves. Which means we have to vote for leaders and policies that will positively impact not just us, but members of our community.
We should vote because we need more good in our government. And we should know our leaders from city hall to capitol hill because their decisions impact us at home, work, school, church, in the park, in the street, in the store, and everywhere else in this country.
WHEATON, Ill. (RNS) — The Rev. Wheeler Parker Jr. still remembers clearly the moment as a teenager he thought he was going to die.
Parker was 16 years old, visiting family in Mississippi, when he woke in the early morning hours to the sound of voices in the house. Moments later, the door to his bedroom opened and a man pointed a flashlight and a pistol in his face.
He shut his eyes tight, but the shot never came.
The man moved on to the next bedroom and the next before finding and kidnapping his cousin — Emmett Till.
It was the last time he saw his best friend alive, Parker, now in his 80s, told a packed concert hall Tuesday night (Oct. 25) at Wheaton College, the evangelical flagship school in the Chicago suburbs.
What happened next — Till’s brutal murder, his mother’s decision to allow an open casket at the 14-year-old victim’s funeral, so the country could see what had been done to her son — shone a light on racial violence in the United States and became a catalyst for the civil rights movement.
Mamie Till-Mobley weeps at her son’s funeral on Sept. 6, 1955, in Chicago. (Chicago Sun-Times/AP Photo)
“A picture’s worth a thousand words. That picture made a statement. It went throughout the world, all over the world, and it still speaks,” Parker said of the photographs of Till in his casket, taken by David Jackson and first published in Jet magazine.
The story of Till continues to resonate because it “provides us with a lens to understand racial conflict in our own moment,” said Theon Hill, associate professor of communications at Wheaton College and primary organizer and moderator of Tuesday’s event, “Remembering Emmett Till: A Conversation on Race, Nation and Faith.”
“When we see George Floyd killed right in front of us due to the officer’s knee,” said Hill, “when we see Breonna Taylor’s death, when we see Ahmaud Arbery, we’re trying to make sense of what’s happening, and Till’s death, as tragic as it will always be, provides us with a grammar to understand this is what’s happening and this is how you might respond in your moment.”
The enduring relevance of Till’s death is apparent in the Emmett Till Antilynching Act, making lynching a federal hate crime and signed in March by President Joe Biden, nearly 70 years after Till’s murder.
“A Few Days Full of Trouble: Revelations on the Journey to Justice for My Cousin and Best Friend, Emmett Till” by the Rev. Wheeler Parker Jr. and Christopher Benson. Courtesy image
It was 30 years before anybody asked Parker his account of what had happened over the handful of days in 1955 he and his cousin, who lived in Chicago, spent in Mississippi visiting family, according to Parker, the last surviving witness to Till’s abduction.
In Parker’s account, Till is a jokester, the boy next door he accompanied fishing, picnicking and on other trips. When his cousin found out he was planning to take the train down South to visit his grandfather, he insisted on going too.
“If you didn’t live in Mississippi at that time or experience what it was like, you have no idea what it was like,” Parker said.
He had lived in the South until he was 7 and knew “what you had to do to stay alive and what could happen to you,” he said.
Till didn’t.
When the younger boy whistled in the presence of a white woman outside a store, Parker said, the cousins left in a hurry. He worried what could happen in a place and time when a Black man couldn’t so much as look at a white woman, he said.
But days passed, and they’d nearly forgotten about the incident. Then came the moment Parker heard voices in his grandfather’s home at about 2:30 a.m. on a Sunday morning, asking about the boys from Chicago.
“Sunday morning should be the safest place on earth for a young man in his house — on Sunday morning, waiting to go to church,” he said.
Shaking and sure he was about to die, he prayed, “God, if you just let me live, I’m going to get my life together.”
That Monday, he returned to Chicago alone, his life changed “completely,” said Parker, now pastor and district superintendent of the Argo Temple Church of God in Christ in Summit, Illinois.
The Rev. Wheeler Parker Jr. speaks during the “Remembering Emmett Till: A Conversation on Race, Nation and Faith” event at Wheaton College, Oct. 25, 2022, in Wheaton, Illinois. RNS photo by Emily McFarlan Miller
What happened to Till changed the country, too.
Dave Tell, author of the 2019 book “Remembering Emmett Till,” told the audience Tuesday night that he had become invested in civil rights because of Till’s story.
“The Till story prompted a new generation to stand up for justice, and I think the good news of the night is that the Till story — Rev. Parker’s story — is still motivating a new generation,” Tell said.
It’s a story, he said, the U.S. needs to hear today more than ever. Considering the stories of Floyd and others against the backdrop of Till’s murder, it’s hard to minimize their killings as “a problem of a bad apple or bad cop,” he said.
And the church has a role to play in sharing that story, both Tell and Parker agreed.
The biblical Book of Genesis tells the story of Abel, murdered by his brother Cain, Tell pointed out. In the story, God says Abel’s blood cries out to him from the ground, where Cain has tried to bury what he did.
If God demands that voices that have been buried be brought to light as part of the work of justice and healing, shouldn’t the church? Tell asked.
“We’ve got to keep the legacy going — got to keep the story going — and not with animosity,” Parker added.
“Just tell the story. It’s history. It’s real. Tell what happened,” he said.
(RNS) — Water is both sacred and the cradle of life. It connects us to one another. We all have relationships with bodies of water, whether that be with the Chesapeake Bay, the Atlantic Ocean, a local creek, wetland or river or a nearby lake. These places are vital to our health and wellbeing but also help us spiritually connect.
As we celebrate the 50th anniversary of the Clean Water Act — legislation that helped clean up waterways across the nation — we must use all the tools available to ensure clean water is available in all our communities. Ensuring clean water often means properly stewarding upstream waters and wetlands. With more than 117 million people in the U.S. receiving their drinking water from public systems fed in whole or in part by intermittent, headwater, and ephemeral streams, protecting these waters is paramount.
The Clean Water Rule, which the Environmental Protection Agency put in place to designate which waterways were protected under the Clean Water Act, helps ensure safe drinking water for communities. The Clean Water Rule protects nearly one-third of all Americans’ drinking water from pollution.
Despite the reality that water is not bound to particular waterways but is connected, the U.S. Supreme Court recently heard arguments in a case that could change which waters are protected under the Clean Water Rule and eliminate certain wetlands and waters from protection. This would have severe repercussions to clean drinking water in Virginia and across the U.S.
In Virginia, we have a lot of water to protect: 249,000 miles of streams, 322,000 acres of lakes, 1,600 springs, and approximately 1 million acres of wetlands that provide flood protection, pollution filtration and essential wildlife habitat. For a state that values its lakes, streams and waterways, as well as public health, a robust Clean Water Rule is crucial.
Clean water is not a luxury. Clean water is integral to all human communities and the rest of the Earth. Which is why it makes common sense to ensure our common good through clean water protections. While clean water isn’t a partisan issue, it is a faith issue. Water is central to many faith traditions and most sacred ceremonies: washing, baptism, forgiveness. Religious traditions across the spectrum attend to justice and urge us to properly steward the Earth. In addition to our call to be faithful stewards of the Earth, our faith traditions teach us to care for vulnerable populations, including communities of color and low-income communities.
Regional studies and stories from across the country document the water struggles of these communities and demonstrate that there is much progress to be made before water justice is achieved in the United States. There are numerous instances where these communities are disproportionately burdened by water degradation, ranging from lack of clean drinking water to higher exposure to fish contamination.
The removal of clean water protections for wetlands, such as the Supreme Court is considering in Sackett v. Environmental Protection Agency, leaves too much to chance. Specifically, it puts more than 117 million people at risk for pollution and would be highly detrimental to wildlife.
Protecting clean water is a moral call. The Clean Water Rule helps us, as a country, protect one of the most important elements of creation: clean water. We have a duty to care for these essential, life-giving waters.
(Cassandra Carmichael is the executive director of National Religious Partnership for the Environment. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)
It’s once again that time of year when I don’t know whether to say it’s pumpkin season or Jack-o-Lantern season.
It all has to do with this Christian dichotomy of how we regard Halloween. Is it a nationwide glorification of all things wicked, sinful, and abominable? Or is it merely a cultural ritual that celebrates the adrenaline rush of being scared, touts the fun of dressing up like something we’re not, and grants us permission to eat high-calorie sweets without guilt?
We can answer the question of what Halloween was by studying its origins. One of the world’s oldest holidays, it started with the Celtic festival Samhain (pronounced sow-in) that marked the end of summer. Believing the spirits of the dead would return, Celts lit bonfires, wore disguises and offered animal sacrifices to their deities to ward off ghosts. From that information, courtesy of the History Channel, we can imagine the evil celebrations that likely evolved as part of these practices.
But does that presumed celebration continue when we allow our kids to dress up and go door-to-door asking neighborly strangers for sweet treats? Are we acting as agents of the devil by donning our costumes for the various parties we’ll go to this weekend and Monday, likely with church worship services in between?
Probably not.
I would argue that the majority of people who plan to participate in the candy trade, costume parties, and perhaps mass readings of Scary Stories to Tell in the Dark will not consider themselves celebrators of all things wicked.
Instead, it seems as if a sizable handful of Christians have created something else, devoid of any representation of questionable origins, for the sake of fellowship over bite-sized candy instead of bread. Quite honestly, the only evil I see in candy corn and other delectable features of the holiday, is the sugar content — and maybe the fact that isn’t sold in abundance year-round.
At the same time, I don’t deny the validity in the argument of those who vehemently denounce everything related to Halloween, including the motivation to make money. That’s likely what has made the holiday the hullabaloo it has become. Some interpretations of Halloween do, in fact, include Ouija boards, séances, and satanic rituals. I’m willing to bet, though, that people who practice that side of Halloween “fun” don’t need a holiday for that.
As an alternative to all that is demonic and unholy about Halloween, many churches opt to have a “Hallelujah Night,” where people still collect candy and play dress up — just in the form of biblical characters.
I attended several of those in my younger days. One year, it took me a while to figure out why one first lady came dressed like Barney. Turns out she was actually dressed as Lydia, the lady who sold — and apparently wore — purple. I was obviously less studied then, so she wasn’t the only one who threw me for a loop. The presumed Cowardly Lion from The Wizard of Oz turned out to be the Lion of Judah. I never dressed up, but I often wondered whether my preferred costumes would’ve disqualified me from the festivities. After all, one kid wearing a sheet over his head and a cross around his neck had trouble at the door. The irony that the Holy Ghost almost couldn’t get into the church on Hallelujah Night wasn’t lost on me.
What if I had dressed as Saul’s buddy, the witch of Endor? That’s a biblical character. Or suppose I’d shown up with a platter fixed around my neck, serving up John the Baptist? (Yes, decapitation happened in The Omen and Friday the 13th movies, but it happened first in the Bible.)
The main thing that I didn’t understand then and struggle with now is telling the difference between Halloween as commonly practiced and its church-led alternatives. Candy? Check. Games and dressing up? Check. How do we know which is which, and is there a real difference beyond what we say it is?
I don’t have an answer and likely won’t anytime soon, but I guarantee you I’ll be having some candy corn in the meantime.
Jim Clyburn has led a remarkable life that has been marked by the pursuit of a more just society. As the child of a minister and a Christian himself, his faith has been a driving force in his public work for justice. He was an early members of SNCC (Student Non-violent Coordinating Committee) working alongside Rev. Dr. Martin Luther King Jr. and Jon Lewis who became his fellow Congressman. He now serves as a Congressman in South Carolina and one of the senior ranking members of the United States House of Representatives. President Joe Biden credits him directly with helping him win the presidency. UrbanFaith sat down with Congressman Jim Clyburn to discuss his faith, his legacy, HBCUs and his work to strengthen democracy and justice in the United States. The full audio interview is above!
We see its presence in the work of Nigerian writer Chimamanda Ngozi Adichie author of the novel “
Teju Cole is also a part of Africa’s uprising in American literature. Nigerian-American Cole was born in the US, raised in Nigeria until the age of 17 and came back to the states. A Distinguised Writer in Residence at Bard College and a regular writer for publications such as the New York Times and the New Yorker, he recently released his novel “Every Day is for the Thief” in the US–it was published in Nigeria in 2007. The novel tells the story of a young man revisiting Nigeria and facing some of the less beautiful aspects of life in Africa, such as watching the audacious Nigerian scammers in action—you know, the ones who e-mail many of us claiming we will inherit millions if we respond to their message. Cole’s is a less glamorous account of revisiting the continent, but he also holds that in tension with the fact the he believes Nigeria is “excessively exciting” to the point of being overwhelming. 
Finally the most recent example of Africa’s uprising in American literature and entertainment is the new web series “
And lest I be remiss there is Kenyan Lupito Nyong’o. Born in Mexico City and raised primarily in Kenya, she stole our hearts in her first major acting role as Patsy in “12 Years a Slave.” She also steals our hearts every time she appears on a red carpet, gave an awards acceptance speech, or appeared on the cover of or in the pages of a magazine. Her beauty is being celebrated by many–and it isn’t limited to the fashion and beauty industries. Nyong’o is blazing the trails that supermodel Alek Wek set for African women and expanding dominant views of what is beautiful. But it is not just Nyong’o’s beauty that is captivating, it is her humble spirit and intelligence that is reminding the world that Africa is a force to be reckoned with.
Today, several respected African-American women preachers and teachers of preachers proudly stand on Lee’s, Small’s and Randolph’s shoulders raising their prophetic voices.
Denmark Vesey
Fannie Lou Hamer
Michelle Alexander
