Black preaching

The research paper, titled "Francis James Grimké: The Little Boy with the Big Bite (The Person of the Preacher)" by Eric J. Freeman, explores the life and legacy of Reverend Francis James Grimké, a prominent figure in African American preaching and social activism. This paper offers a biographical sketch of Grimké, situating his experiences within the broader historical context of the 19th and early 20th centuries, from his early life as a child born to a mixed-race family under slavery to his later accomplishments as a preacher and activist. Grimké's integration of evangelical theology with his advocacy for racial equality is a central theme of this work. Through detailed accounts of his upbringing, education, and ministerial career, the research highlights Grimké's unyielding commitment to both personal piety and social justice, particularly his critiques of racial injustice in the church and society.

The paper also delves into Grimké's theological framework, drawing attention to the influence of Reformed orthodoxy and the Apostle Paul's teachings in shaping his gospel proclamation. Furthermore, it discusses his role in the formation of the NAACP and his strategic activism against systemic racial prejudice, positioning him as a key figure in the early civil rights movement. Throughout, Freeman emphasizes the enduring significance of Grimké's prophetic voice in confronting the racial and ethical challenges of his time.

The goal of this dissertation is two-fold. The first aim of this dissertation is to present Henry McNeal Turner as a figure worthy of rhetorical study. Henry McNeal Turner was one of the leading African American figures during the second half of the nineteenth century. Despite Turner’s voluminous corpus of material, Turner has received little attention. Within the field of rhetoric, there has been even less interest in Turner. Aside from two published articles, there has not been any scholarly attention that focuses exclusively on the rhetoric of Henry McNeal Turner. This dissertation aims to address this oversight by examining Turner’s orations as examples of prophetic rhetoric.
Since I locate Turner within the prophetic tradition, the second aim of this dissertation is to examine prophetic rhetoric. By examining the oratory of Turner, I intend to demonstrate that not all prophetic rhetoric fits neatly into the apocalyptic or jeremiad models of prophetic discourse, and I will demonstrate that there is a need for further development of new subgenres within the rubric of prophetic rhetoric. Therefore, drawing from Turner’s texts, I intend to demonstrate that while these texts are examples of prophetic rhetoric, there is a need to establish alternative approaches that bring out the richness and diversity of the prophetic genre.

The one who lays claim to the pulpit ministry has no other business but that of preaching the Word of God. This article argues that biblical preaching is fast disappearing from the Nigerian pulpit because of wrong motivation. It also argues that this situation has adverse effects on Christians' spirituality and the Christian witness. It concludes that preachers of a different gospel in Nigeria must make the Scripture central and be willing to submit themselves to adequate and proper training in hermeneutical principles and homiletical rudiments for effective biblical preaching.

The purpose of this essay is to critically review the remarkably unique account of Desmond Tutu's life presented by Michael Battle in his book "Desmond Tutu: A Spiritual Biography of South Africa's Confessor." The central contention of this essay is that Michael Battle shifts the paradigm of biographical research about Desmond Tutu beyond the popular trope of "political priest" to that of "freedom fighter-mystic." Through a careful filtering of Tutu's life via the three stages of mysticismpurgation, illumination and union, Battle makes a convincing case that Tutu's political actions for justice were not in spite of his deep spirituality, but because of it. This ethnographic spiritual biography troubles the binaries between the sacred and the secular, between spiritual contemplation and social action, and between God's justice and social justice, thereby inviting readers to the warm embrace of a more authentic spirituality.

In "Francis James Grimké: Echoes of Pauline Unity in a Nation Divided," Eric J. Freeman presents a compelling examination of the life, ministry, and theological underpinnings of Rev. Francis James Grimké, a significant but often overlooked figure in American religious and social history. Through a detailed narrative, Freeman portrays Grimké as a master preacher whose fifty-year pastorate addressed the profound racial divides of his time with a gospel-centric approach rooted in social justice, equality, and biblical principles. Grimké's intellectual and spiritual journey from enslavement to becoming a prominent voice in the African American church and beyond exemplifies his resilient faith and dedication to confronting societal injustices. Freeman highlights Grimké's adherence to a biblicism that championed scripture as a guide for racial equality and social reform, his focus on the crucifixion as the foundation for both personal salvation and societal transformation, his belief in the necessity of individual conversion for true societal change, and his active engagement in social activism, including support for civil rights movements. By drawing parallels between Grimké's and Apostle Paul's teachings, Freeman articulates a vision for evangelical preaching that harmonizes the gospel's spiritual and social imperatives, offering Grimké as a model for addressing contemporary issues of justice, equity, and human rights within a Christian framework.

This paper was designed to discuss the contribution of Ogbomoso Journal of Theology (OJOT) to educational developmental work and civilisation of Africans. The paper is a desk research and a review of the OJOT activities in the African continent with concentration onhow missionary education contributed to human development on the continent. The study reveals that OJOT has made significant impact to developmental works through theological education and scholarly contribution in Africa and beyond, especially in the areas of poverty alleviation, holistic healing and health awareness, and prevention or reduction of societal ills through ministrations.

This paper explores the nexus between African indigenous religio-culture and ecology, gender, rituals and the environment, in current ritual debates. Current debates demonstrate that ritual has filtered into the public space thereby being resilient and at the same time vulnerable to exploitation by the public sphere. Examining the current debates on rites of passage, this article reviews four chapters from the book Mother Earth, Mother Africa and African Indigenous Religions. African indigenous rituals are spaces that produce knowledge for African ways of living. However, in search of progress, development and better life, most African people have been neglecting rites as they seem unprogressive. In ritual spaces, the novices were instructed about how to engage with nature and how to live with others within communities. Ritual spaces gave women and men (initiates) agency over a vast number of life issues. Drawing on African feminist cultural hermeneutics, I examine ritual functions ...

Within South African homiletic thought, prophetic preaching has predominately been understood as preaching steeped in Black Theology of Liberation (BTL). Historically homiletics in South Africa showcased both a rejection of BTL as a merely political ideology and promoted BTL as paramount for prophetic preaching in the democratic context. The former relented, whilst the latter is still dominant. However, there has been no research on the implications of prophetic preaching regarding the proposed outcomes of such preaching, which has a relatively broad scope, including poverty relief, development, admonishment of corruption, and the Lordship of Christ in the public sphere. In this article, I will reflect on prophetic preaching as preaching BTL from a postcolonial, psychological, and ethical perspective, locating four potential consequences of prophetic preaching: a colonial identity paradigm, resentment, misrepresentation of the vital flaws of society, and the relenting of personal re...

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Pour sa grande implication et son dévouement, je remercie d'abord ma directrice de recherche, Karine Prémont, qui a généreusement accepté de m'encadrer. Je lui suis infiniment reconnaissante d'avoir fait naître chez moi une fascination pour la politique étrangère américaine. Grâce à elle, j'ai pu développer des compétences qui me paraissaient hors de portée et m'enrichir de savoirs. Je la remercie d'avoir cru en mes capacités et d'avoir placé en moi sa confiance, à de nombreuses reprises durant mon parcours. Je remercie également Sami Aoun de m'avoir accompagnée durant la rédaction de mon mémoire, d'avoir pris le temps, à chaque étape, de lire avec attention mes travaux. C'est une chance d'avoir pu profiter de son expertise, de ses commentaires et suggestions. Je lui suis reconnaissante de s'être autant intéressé à ma recherche et d'avoir voulu contribuer à son succès. Je remercie bien sûr tous les professeurs qui ont pris le soin, lors des séminaires de recherche, de formuler des commentaires sur mes présentations. Ces commentaires m'ont permis tantôt de réorienter certains aspects de ma recherche, tantôt d'approfondir mes réflexions. Je pense notamment à Hugo Loiseau, grâce à qui j'ai pu clarifier ma problématique, et préciser la pertinence de mon étude. Je remercie aussi Jean-Herman Guay, qui a répondu amplement à mes questions et m'a aidée à mieux présenter les résultats de mon analyse. Merci beaucoup à Catherine Côté de m'avoir expliqué le fonctionnement du logiciel d'analyse sémantique Tropes, qui a somme toute été la clé de ma réponse. Je remercie mes parents de m'avoir donné tous les outils pour réussir, de n'avoir jamais douté de mes aptitudes et de m'avoir ouvert un monde d'infinies possibilités. Papa, merci pour ta constante présence. Merci de m'avoir conseillée, jour comme nuit, et de continuer à m'accompagner et à veiller sur moi. Maman, merci de m'avoir encouragée et poussée vers le progrès. Merci pour ta générosité sans limites, ton coeur immense et ta bienveillance. Merci pour votre amour inconditionnel. Je remercie ma soeur, papi, mamie, Caro et Jackie pour leur tendresse et leur accompagnement. Kader, merci d'être toujours là. Liste des abréviations et acronymes GOP Grand Old Party IRFA International Religious Freedom Act OEA Organisation des États américains ONU Organisation des Nations unies

Religious sermons are aimed at persuasion with the speaker's intention often to influence the audience to adopt, reinforce or modify certain beliefs. Although, sermons are not normal conversations, this study investigates select sermons of Pastor E. A. Adeboye with the view to identify and analyse the discourse strategies and conversational features that characterise the sermons and the role they play in influencing audience perception and response to achieve the speaker's intended goals. Three selected sermons of Pastor E. A. Adeboye are examined with the view to identify and analyse the conversational features that characterise the sermons. The theoretical framework of Schlegloff's Conversational Analysis (CA) was adopted for the study. Transcribed audio versions of the sermons were obtained and analysed using CA to reveal the conversational features that characterise the sermons. The findings showed that the sermons are characterised by conversational features such as feedback (call-response, adjacency pairs, openings and closings), repair mechanism, and selection of next speaker. The study further revealed the presence of non-verbal conversational features such as pause, smile, laughter raise of the hands and head. The study concluded that Pastor Adeboye carefully combines these features to enhance his audience involvement and to trigger his desired response from the audience. The presence of conversational features in the sermons suggests that sermons could be classified as a type of conversation and not monologues as previously held by some scholars.

Preaching remains one of the most potent ways God communicates his mind and Word to his people through his chosen servants, the preachers. But preaching could be boring and scary to listeners when it is presenting God's Word as if it is no longer inspired, alive, active and sharper than any two-edged sword (Heb 4:12). Here is a challenge for all of us to bring back life to our pulpits by living a life worthy of our sermons, and becoming faithful to the text by reading, expounding and applying it, bridging the ancient Word of the Scripture with that of our modern listeners.

Le nouvel ouvrage de Sébastien Fath décrit les multiples facettes de la montée en puissance du christianisme XXL sur les cinq continents et en particulier aux États-Unis. Le livre, organisé en six chapitres, bénéficie aussi d'un glossaire et d'une vaste bibliographie internationale extrêmement à jour. Les ressources utilisées sont nombreuses telles que des sources écrites et audiovisuelles produites par les megachurches elles-mêmes, la presse confessionnelle ou non confessionnelle, les enquêtes quantitatives et qualitatives disponibles sur le sujet et une investigation de terrain menée par l'auteur au coeur de l'action qui se déroule dans les megachurches. Un index des noms propres et des lieux contribue à faire de cet ouvrage un véritable outil de travail. Le style alerte de l'auteur restitue par un langage dynamique, en consonance avec le sujet traité, le climat de la révolution qui porte à la fidélité envers un Dieu XXL. Le parcours méthodologique de l'ouvrage est remarquable : l'analyse combine brillamment le regard de longue haleine de l'historien avec une étude sociologique quantitative à partir d'enquêtes conduites par le Hartford Institute for Religion Research et Scott Thumma ainsi qu'avec une élaboration qualitative des données du terrain. Ces dernières ont été recueillies de 2000 à 2006 en visitant plusieurs megachurches aux États-Unis, au Québec et en France. Des renvois et des parallèles historiques accompagnent la lecture tout au long de l'ouvrage : la modernité tardive dans laquelle se développent les megachurches est Sébastien Fath, Dieu XXL. La révolution des megachurches Archives de sciences sociales des religions, 148 | octobre-décembre 2009

This paper proposes Ubuntu ethics as a means for reconciliation in societies experiencing racial conflict. Rooted in Christian ethics and theological anthropology, the ethics of Ubuntu played a role in healing the wounds of apartheid in South Africa by bringing Black and white populations to the same table in order to facilitate a process of reconciliation via reparations. Ubuntu ethics begins with the notion that reconciliation has to move from a recognition of the wrongdoing and sinfulness of the perpetrators. Generally, this process involves naming the relationship between the historical oppressor and their descendants. After recognition, the notions of restorative justice and interconnectedness, integral to Ubuntu ethics, represent a concrete path foward. This paper will show that these notions necessitate that reparations, some sort of financial acknowledgement of systemic injustices, be a core element of seeking authentic reconciliation, and that the United States Christian tr...

The aim of this article is to present a critical analysis of how far the Circle of African Women Theologians have addressed the three initial challenges that face African women who are receiving theological education in African theological institutions and to identify new problems. The problem statement of this article is as follows: After nineteen years of the Circle's existence, the African women theologians who constitute the Circle still face the challenges of: self-definition, fewer female student enrolments in theology, poorly represented at academic institutions (few women on staff), resistance to the engendering of the theological curriculum, and lack of greater collaboration with African male theologians in research and publication. The methodology of the article is based on conceptual analysis which, in turn, is based on my personal experiences as a former coordinator of the Circle. I also draw on case studies from Circle partnerships from 2002-2007, and my personal journey in theological education over 24 years in five southern African academic institutions. In conclusion, the article argues that: "After nineteen years of the Circle's existence, African women theologians have gained recognition in the theological arena at both a local and global level. The Circle has achieved its objective of increasing the number of theological publications for the academic use of theological institutions in Africa; it is also participating in theological debates in the northern hemisphere through its partnership of equals with theological institutions. Its ethos of being inclusive in: (1) its definition of African women theologians; (2) its promotion of an increased enrolment of female students and employment of more female staff; (3) its contribution to the process of engendering the theological curriculum in Africa; and (4) its overt efforts to promote collaboration with African male theologians has gone Major challenges for African women theologians … 2 a long way to show that the Circle is built firmly on the concept of community."

Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de l'

Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de l'

This paper was designed to discuss the contribution of Ogbomoso Journal of Theology (OJOT) to educational developmental work and civilisation of Africans. The paper is a desk research and a review of the OJOT activities in the African continent with concentration onhow missionary education contributed to human development on the continent. The study reveals that OJOT has made significant impact to developmental works through theological education and scholarly contribution in Africa and beyond, especially in the areas of poverty alleviation, holistic healing and health awareness, and prevention or reduction of societal ills through ministrations.

Biblical scholarship from the African context provides possible new and creative perspectives for the interpretation of the Tower of Babel narrative because of uniquely African questions that structure the interpretative process. These unique questions relate to the cultures of African people, the injustice of colonialism, apartheid and so forth. The problem is that some of these new perspectives are influenced by rationalism that may result in reductionist interpretations of the Tower of Babel narrative. This is clear in the African cultural hermeneutics of Solomon Avotri and Black African hermeneutics of emeritus archbishop Desmond Tutu. The contemporary move among some biblical scholars from the African context that focus on the interaction between scholarly and non-scholarly interpreters of the Bible is an attempt to address the problems associated with rationalism. The art of Azaria Mbatha will be used to illustrate the potential of this contemporary move.

The purpose of this essay is to build upon and expand the work of Dr. Frank Thomas’s book How to Preach a Dangerous Sermon and extend the boundaries of prophetic rhetoric to more readily identify militancy within the scope of the sacred. This work will not necessarily delineate how to produce sermonic militancy vis-a-vis rhetorical invention. The work will, instead, honor the instructive nature of sermonic militancy and help us to acknowledge our propensity to erase, reduce, minimize, and demonize more militant rhetorical presentations (sermonic and otherwise) that are necessary for the full scope of Black1 liberation projects and social movements to be actualized.

There is no real consensus on the question of which factors give stature to a person – whether it is circumstances or inbred wisdom, knowledge and integrity. Where there is overall agreement, however, is that material belongings, prestige or wealth, definitely have little or no effect.
In the same way that the Nobel Peace Prize is only bestowed upon outstanding public figures, likewise the expression “messianic figure” is only attached to the most influential individuals.

During the American Civil War black women increasingly published opinion pieces in the form of letters, short essays, and in one case, serialised fiction in the African Methodist Episcopal newspaper, The Christian Recorder. This article argues that, collectively, these women's voices contributed to a developing black intellectualism of the early nineteenth century, setting the precedent for black feminist thinking of the Reconstruction period and beyond. Through their public literary activism, these women challenged the boundaries of the gendered and racialised spaces of the public and private spheres. Through a series of case studies published in the Christian Recorder from 1861-66, this article reflects on the ways in which these women developed a conscious writing self which should be understood as literary activism. These women wrote under the most difficult of circumstances in a period of conflict, yet they persisted in having their voices heard. Collectively, they wrote about the importance of action, the influence of women on the African American nation, and the vital influence of women's role in education for racial uplift. This article thus places the literary activism of these women front and centre and highlights the power of their words for subsequent generations. Julia C. Collins must have mailed her essay off from Williamsport, Pennsylvania in the early spring of 1864, to be considered for publication by the Christian Recorder, with no small degree of anxiety. It had taken her time to draft the 400 or so words on the value of education intended for the Recorder, the weekly publication of the African Methodist Episcopal Church (AME). In between the demands of teaching at the small school house in Williamsport, her daily domestic chores, and caring for her little ones, it must have proven difficult for her find 'Woman's Influence Over Man,' the unnamed author argued that, 'To the formation of manly character, the love and reverence of the virtuous feminine character is essential.' 7 The role of the mother was also venerated within the Recorder, particularly in relation to the teaching of virtues such as love, compassion, and kindness. A short story by an unnamed author published in March 1861, 'Love wins Love' had little Charlie question why the animals all loved his father. In response, Charlie's mother pressed him to think of an answer: 'What is the reason the birdies all love your father…Think Charlie,-try and find a reason yourself.' So, the five-year-old child pondered the question and then resolved that it was because his father demonstrated love towards the animals. Pleased with his answer and that he had solved his own question, Charlie's mother reminded him to love as his father did to receive love in return: Love all things and be kind to them. Do not speak roughly to the dog. Don't pull pussy's tail, nor chase the hens, nor try to frighten the cow. Never throw stones at the birds. Never hurt nor tease anything. Speak gently and lovingly to them. They now as well as you do who has a pleasant voice. Feed them, and seek their comfort, and they will love you, and everybody that knows you will love you too. 8 Through such didactic tales the Recorder celebrated the virtuous and selfless womanmother, daughter, school mistresswho was positioned as the gatekeeper of morality and whose role it was to educate the young on virtues of goodness, decency, and respectability. Historical Invisibilities and Silences in the Archives As the war years progressed, however, a sizeable minority of female contributors to the Recorder began to shift the tone of what might be expected of women in the postemancipation world. In the process, they provided a more meaningful platform for black

This article illustrates the 'moving parts' involved in the stylization of the voice of the Black preacher in the comedic performances of Richard Pryor with the ultimate goal of uncovering what these linguistic features help the performer to accomplish in interaction. Overall, while Pryor often utilizes hyperbolic and exaggerated features of Black preaching traditions and potentially Southern-inflected speaking styles in his performances, I argue that he engages in a type of linguistic subterfuge, blending elements of his own voice into a more favorable depiction of a witty, street-wise preacher. In fact, stretches of working-class speech, whose features overlap considerably with Pryor's 'stage voice', may blur the line between Pryor's 'own' personal stance and that of the preacher that he is constructing. (Black preachers, performance, stylization, comedy, African American English)*

In 1862, as a response to Confederate use of slave labor against the Federal army in Arkansas, Union general Samuel R. Curtis drew on the authority of earlier "confiscation" acts to free black slaves for use in the Union army. Issuing certificates of freedom to hundreds of "contraband" fugitives (meaning escaped or Union-freed slaves), Curtis laid the foundation for emancipation in Arkansas, and he was one of the more determined Union military leaders in the belief that slaves should be freed. Word spread among Arkansas's slaves, and when Curtis's army arrived at Helena (Phillips County) in the summer of 1862, more than 2,000 came with him hoping for freedom and protection. Helena would be occupied by Federal forces through the war's end, and the area became the most important refugee center in Arkansas for escaped slaves. Colonel John Eaton was placed in charge of various contraband camps throughout eastern Arkansas.

Bilingualism in preaching is adopted by Living Water Baptist Church, Ibadan where Yoruba and English languages are used. In a heterogeneous congregation, is there usually a language barrier? This study appraised the data collected through questionnaires, whether bilingualism in preaching has effectively solved this problem. As practiced by Living Water, the forms of bilingualism in preaching are code-mixing, code-switching and the use of an interpreter. The highest factor responsible for bilingual preaching is to accommodate different tribes as attested by 98.7% of respondents. Challenges of bilingual preaching among others are lack of exact words in other languages to convey what a preacher intends as supported by 82.4% and 81.1% of the respondents agreed that most interpretations do not give details but a summary of the preacher’s expression. On the effectiveness of bilingual preaching, 85.3% of respondents preferred the use of an interpreter to code-mixing or switching by 51.3%. ...

Preaching is a privilege and at the same time hard work. It requires as John Stott has pointed out careful preparation, sincerity, earnestness, courage and humility. Humble preachers recognise that their style of preaching is only one of many. Failure to do so can easily make their preaching less effective, particularly when they preach among those who are culturally different from themselves. This is a lesson learned the hard way by many African church planters in Europe and Western missionaries who serve on the African continent. A one fits it all approach to preaching usually does not work.

Rev. Albert Cleage’s contemporary and counterpart, Dr. James Hal Cone, emerged in the late 1960s and early 1970s as a premier academic voice in Black theology. Cone and Cleage’s collegiality is complicated. Yet, their works on Black theology and Black power complement each other when read in contrast. This essay looks intently at excerpts from Cleage’s sermons, “Brother Malcolm,” and “Dr. King and Black Power” and puts them in conversation with excerpts from Cone’s book “Martin and Malcolm in America.” This work shows the variance in perspectives and theological convictions, as well as the rhetorical strategies employed by Cleage and Cone to make their case for the most faithful engagement to Malcolm and Martin’s contributions to civil rights, Black power, and Black theology.

Des années 1920 aux années 1980, la presse américaine a respecté de strictes règles de déontologie, centrées sur une exigence d’objectivité et d’équité. À partir des années 1930, le centre de gravité politique du pays va se situer du côté progressiste et les titres de presse conservateurs seront peu nombreux.
Le vaste effort de dérégulation engagé par l’administration Reagan permet l’émergence d’un puissant écosystème médiatique conservateur à la fin des années 1980. Animés par des vedettes telles que Rush Limbaugh, les « talkshows radiophoniques conservateurs » sont diffusés par de très nombreuses radios locales émettant en bande AM. Créée en 1996, la chaîne Fox News connait le succès à partir des années 2000. S’y ajoutent de nombreux sites d’information en ligne proches de l’extrême-droite.
Dans un premier temps, ces médias entretiennent des liens conditionnels avec le Parti républicain. La nécessité de conserver un public fidèle, pour des raisons économiques, implique de respecter sa grande exigence en termes d’orthodoxie conservatrice. Depuis 2015, et malgré ses positions politiques et sa vie privée peu conformes aux dogmes conservateurs, de nombreux médias conservateurs se sont ralliés au président Trump. Si les plus connus sont Fox News et le site d’information en ligne Breitbart, les plus loyaux sont sans doute les réseaux de télévision One America News Network (OANN), et Sinclair Broadcasting Network, respectivement câblés et hertziens.
L’arrivée de Bill Shine à la programmation de Fox News en 2016, en remplacement de Roger Ailes, a renforcé le trumpisme de la chaîne. Elle reprend alors les thèmes xénophobes du site Breitbart - par ailleurs en perte de vitesse. Malgré le départ de nombreux animateurs modérés, le service d’information et les émissions en journée restent relativement critiques vis- à-vis du président. En revanche, la matinale Fox and Friends et les émissions du soir montrent une relation fusionnelle avec ce dernier. De nombreuses infox venues de sites très radicaux circulent d’ailleurs entre les deux, dans un phénomène de renforcement mutuel.
Mais des surprises ne sont pas à exclure puisque le Drudge Report, un site d’information d’extrême-droite, se montre aujourd’hui critique du président dans le contexte de la procédure d’impeachement.

Analyser les controverses intellectuelles suscitées au sein des États-Unis par l’intervention américaine en Irak, c’est l’objectif que s’est fixé Sébastien Fumaroli  à  en  croire  l’introduction  de Tempête  sous  un  crâne.  Pour  mieux cerner le débat, il est allé à la rencontre de quinze universitaires, publicistes et diplomates, américains ou européens, tous acteurs ou témoins privilégiés des débats de cette Amérique en guerre. Leurs témoignages, parfois contradictoires, souvent  complémentaires,  constituent  le  cœur  de  cet  ouvrage.  Pour  sa  part, S. Fumaroli prend bien soin de nous avertir qu’il n’est qu’un simple messager et qu’il n’a pas osé trancher entre les opinions qu’ils ont émises. Son livre étant «  le contraire d’un livre à thèse », il se contentera de présenter les choses telles qu’elles sont, laissant au lecteur la tâche de juger qui a tort et qui a raison.

This book is the first from the prophetic and social conscience mind of Peter Spann. His passion for Christianity and social justice takes the reader on a journey to better understanding our current climate of division and white nationalism that has encompassed both the United States and world. This book, with its infusion of biblical truth, hip-hop and social criticism, is an easy read for believers who are looking to counter the narrative that God only embraces neo-conservative views that only center around abortion, gay marriage, and land owner rights. This book is a call to action to believers in a God of social justice and a reminder that though it looks like society is temporarily taking a moral downturn, in the end, we will be alright because God promised we will.

Peter Spann is a spiritual and social justice thought leader. As the visionary pastor of Carron Baptist Church in Washington, DC, Rev. Spann emphasizes spiritual growth, cultural identity, community outreach, and social justice as a way to connect the community and the church. As an attorney, Peter Spann fought daily for clients of all economic and cultural backgrounds. His community involvement has involved missionary work, serving as his fraternity’s chaplain, and elected office.
Rev. Spann earned a Bachelor of Arts degree in English from Rust College in Holly Springs, Mississippi. He received his Juris Doctor degree from American University, Washington College of Law and a Master of Divinity degree from Howard University, School of Divinity, both in Washington, DC. His unique experience and passion for justice positions him to be one of the leading voices for our time. Rev. Spann lives in Suburban Maryland with his wife and their two children.

The African Church has shown a lot of potential in sustaining herself financially but at the same time she has kept tagging herself to her mother churches in Europe and America, and to some extent she has been unable to get off her dependency trend. Just like the African nations strove for independency in the mid-1900s, the African Church has also struggled since then to fight her tendency to being a big baby, that is, still depending on her mother churches even after she has grown to maturity. The poverty in Africa does not help this church get to the level of self-sustainability because many of her churches can not raise the same resources locally.  This paper seeks to understand these dynamics and struggles in the African church.

Why does the 21st century Black church have very little, if any, impact on improving the social, political, and economic situations for persons living in urban communities? What comprehensive and practical methods can the 21st century Black church employ in order to improve the lived realities for persons throughout urban communities? As a result of studying researched materials and making personal observations, it has become apparent that the 21st century Black church has very little impact, if any, on transforming the social, political, and economic situations existing for persons of African descent (Blacks/African Americans), unlike the 18th, 19th, and 20th century Black church, in the United States of America (Brice and Hardy, 2015). The aforementioned investigation makes clear that the Black church is experiencing the problem(s) with the Black church’s practice for creating new lived realities for persons of African descent (Blacks/African Americans) living in urban communities. A more in-depth investigation into the Black church’s problem of practice indicates the 21st-century Black church faces educational obstructions that interfere with the Black church fostering leaders of change for addressing the social, political, and economic situations throughout urban ​communities.

Par Anna Zielinska (SOS homophobie)

En 2011, le Premier ministre britannique David Cameron déclarait que son soutien à l’ouverture du mariage aux personnes de même sexe n’allait pas à l’encontre de ses valeurs conservatrices. Au contraire, il en découlait. L’idée d’un conservatisme pro-gay est très présente dans le monde anglo-saxon, notamment Outre-Atlantique, chez les chrétiens. Faut-il y voir une nouvelle façon de propager les valeurs conservatrices au-delà des communautés habituellement concernées ou le signe d’un véritable changement de mentalités ?

I encourage homileticians and rhetoricians to study these sermons, exploring the intersections of religion, race, and rhetoric and magnifying a few voices from faith communities that have received limited consideration in the academic study of Christian proclamation. In addition to recommending this volume to scholars, I recommend it to preachers, especially those in African American and culturally diverse communities. I also recommend the book to Christians who are not preachers or scholars but welcome spiritual nourishment. Finally, both religious and nonreligious readers can learn about race-conscious Christian rhetoric through this anthology.