As African Americans faced first slavery and then Jim Crow, they nestled in the black church as a haven. In the 1950s and ’60s, blacks congregated to fight legal oppression. In The Color of Christ, American religion historians Edward Blum and Paul Harvey argue that blacks and whites were once unified under the mantle of Christianity in efforts to combat societal vice and ills. Yet in more recent decades, black religiosity has shifted.
Though many within the black community continue to showcase their religious conservatism, others have slowly drifted away.
Fifty-two years ago, eight white clergy penned their version of “all lives matter.” These white men of God questioned the efficacy of the civil rights movement in their hometown of Birmingham, Alabama. They wrote that "honest convictions in racial matters could properly be pursued in the courts.”
Recently the online world has been filled with images of people in desperate conditions, images not from Pakistan or Syria but from the Greek islands closest to Turkey: Chios, Lesbos, Leros. One picture showed a migrant raft landing near sunbathing tourists on Kos, an island I once knew well. It was a way station on my yearly visits to the nearby island of Patmos, where St. John was once a refugee himself. I went there to visit another immigrant to Greece: a spiritual poet named Robert Lax, who was Thomas Merton’s best friend.
Shortly after Pope Francis visited the United States in September, many churches invoked his namesake, St. Francis of Assisi, in services of blessing animals. From the spectacular event at the Cathedral of St. John the Divine in Manhattan to small gatherings of pets and pet owners on church lawns, Americans around the country marked Francis’s feast day, October 4, by blessing the animals.
They may not have realized that blessing the animals is a recent and very American development.
This past spring semester, I taught the book of Revelation at Faulkner University. Though I teach history at this Christian school in Alabama, this course wasn't primarily about historical interpretations of the text or American apocalyptic movements. It was a biblical exposition of a fascinating piece of literature.
Americans have been fascinated with Revelation for a long time.
Anti-feminist sentiment, misbehaving athletes, racist images, and student safety concerns all manifested themselves in one way or another during the 2014–2015 academic year at the University of Mary Washington. Now that the annus horribilis is over, new challenges present themselves. President Rick Hurley recently announced recommendations, including a series of discussions on civility.
It's a humanitarian crisis that has riveted the international community: refugees from Syria, Afghanistan, Libya, and elsewhere seeking asylum from civil war and violence. Images of the small, drowned body of Aylan Kurdi ignited our consciences and challenged world leaders to begin addressing the needs of these refugees.
The surge of unaccompanied minors into countries like Sweden mirrors the marked increase of Central American children entering the United States in 2014, fleeing violence at home.
Brooks students entered a dated and pretentious room with the feel of an old study. They sat in a circle as they listened to Professor Edward Blum. One lecture illustration was the defaced image of Christ from after the Klan bombed the Sixteenth Street Baptist Church in Birmingham, Alabama. The room transformed as Blum’s slide showed the stained-glass window with a hole where the holy face of Christ had been.