Malcolm’s transition would include rejecting the homegrown and Ahmadiyya-based, heterodox Islam practiced by the Nation of Islam and embracing the intellectual, moral, and political currents of orthodox Sunni Islam, African decolonization, and Arab nationalism. In this way, Malcolm’s political and moral commitments combined sometimes-contradictory political ideologies, including those of Muslim Brothers, secular pan-Africanists, and Nasserist pan-Arabists.
As the movement for the repeal of DADT gained political momentum, dozens of retired military chaplains and civilian religious organizations expressed grave concerns that a repeal of DADT would coerce military chaplains into performing services contrary to the dictates of their religious confession or would effectively silence their protected religious speech about the sinfulness of homosexuality. There were warnings of mass resignations or a mass exodus from the military chaplaincy by evangelical chaplains (who fill most chaplain billets). Ultimately, few chaplains have actually resigned their military commissions as a result of their opposition to the repeal of DADT or the ruling of the Defense of Marriage Act (DOMA) as unconstitutional.
The difference between the two positions is stark—but the key to understanding the divergence rests in recognizing the different assumptions and interpretations of the First Amendment. For groups such as the Military Association of Atheists and Freethinkers and the Military Religious Freedom Foundation, the establishment clause is at the heart of the argument. And for [Tony] Perkins and many other religious groups and individuals, the free exercise clause is central to the question. The problem, of course, is that the First Amendment doesn’t give primacy to one clause over the other. They are co-equal and held in tension.
Historians Anthea D. Butler, Minkah Makalani, and Robin D. G. Kelley respond to the acquittal of George Zimmerman.
The Jesus music had a visceral effect on my peers and me. Music was all around us and a constant emotional and intellectual force in the 1970s. It was very much the vehicle for communicating this faith. Music identified us. It captured the emotion that was largely absent in the churches that emerged from the 1950s. The music communicated both an identity and a mission. We all felt like we were going to somehow change the world. Music, however could be exploited.
Jesus has had a long, exciting, funny, and painful life in America. From the slave ships of the Atlantic Ocean to the Hollywood sets along the Golden Coast, from the visions out of Indian country to the artwork of children, from the firing of bullets to the construction of billboards, Jesus has been born, crucified, and resurrected in America’s racial sagas. Those of the twenty-first century laugh because there is so much to cry over.
On 22 January 1973, the U.S. Supreme Court announced its decision in Roe v. Wade, the abortion rights case that culminated in one of the most controversial legal rulings in the country’s history. Forty years later, numerous myths continue to circulate about the contents and meanings of Roe. Here are five of the most significant.
To justify their more rigorous white supremacy that stood against racial segregation and for immigrant restriction and conservative politics, the Klan in the 1910s and ’20s turned to the white Jesus.
The most fascinating thing about the letter is that before the Civil War, just about everyone knew that it was a fraud. Whenever Americans discussed it, such as the President of Yale University Ezra Stiles, they admitted that it was a fake and that the Bible said nothing of what Jesus looked like. But then between the Civil War and the Great Depression, white Americans transformed it into a believed truth.
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A thousand unique gravestones cluster around old Presbyterian churches in the piedmont of the two Carolinas and in central Pennsylvania. Most are the vulnerable legacy of the Bigham family, Scotch Irish stonecutters whose workshop near Charlotte created the earliest surviving art of British settlers in the region. In The True Image, Daniel Patterson documents the craftsmanship of this group and the current appearance of the stones. In two hundred of his photographs, he records these stones for future generations and compares their iconography and inscriptions with those of other early monuments in the United States, Northern Ireland, and Scotland.
New Fall sale categories: business history and southern history. Throughout the fall, we’re offering 50% off selected titles in the disciplines listed below. Enter 01SALE12 at checkout. Spend $75.00 and the shipping is free.
2012 marks the two hundredth anniversary of the first Protestant American foreign missionaries. Over the course of those years, the movement’s fortunes and its public presence have waxed and waned. In 1812, the movement boasted five missionaries sailing to the Indian subcontinent. One hundred years later, its most prominent members were recruited for diplomatic missions. Yet whatever the public perception of missionaries, their work raises significant questions, even for people who might have little interest in the movement itself.
Jesus was part of the Revolution and formation of the United States, but not as much as one might expect. As a physical presence, he was almost completely absent. And in the language of law and legislation for the new republic, he was virtually as nonexistent. In comparison to how prominent Jesus would become in the United States of the nineteenth and twentieth centuries, the Revolution and founding of the new nation were profoundly Christ-less.