Thursday, August 31, 2017

Why God! Fiery Trials as if strange; JOB vs Ba'al pointe HOLOCAUST.









  What Millennials Want When They Visit Church - Barna Group: Like it or not, consumer culture has shaped people’s expectations for church, and this is more true for Millennials than any other generation. So what do they think of church? What pushes them away and draws them in? And when they do visit a church, how are they hoping to be approached?


COMING OF AGE🚯🚻 🙈🔧
 
Missing Millennials — What Must the Church Do to Reach a Generation?









👙👓👒🚯






😒🙈




Bella cullen. Jim cullen.Highlighted culled [Dietrich Bonhoeffer in the Harlem Renaissance Bonhoeffer's identified culled disruptive use of race. Cullen's analysis Black Jesus. ]


We put no stumbling block in anyone's path, so that our ministry will not be discredited.


PROVE MASCULINITY "MAMA'S BOY", MAN UP CHURCH BOY, CHOIR BOY, SOWING "WILD OATS" early attacks ... Provoking Who's wrath?

bed bath 😈beyond@one click
PATTERNS OF APPROACH & ENGAGEMENT
        TIMES OF...

WASHING. MIKVAH.  BAPTISM.
WATER.
SPIRIT.
ANOITING.




Aramaic Bible in Plain English
Why should you give any person an occasion of stumbling in anything? Otherwise it would be a defect in our ministry.

🚯September 11, 1290's


WHAT LIES BENEATH?



Monday, August 28, 2017

David Wilkerson - Tearing Down The Altar of Baal | Must Watch



Conversation from film

PARANOIA "I'm Going to Bury You" Clip Featuring Harrison Ford, Gary Oldman & Liam Neeson


ScreenInvasion


 YouTube channel.


  Published on Aug 2, 2013

Stay connected with Screen Invasion: http://www.twitter.com/ScreenInvasion http://www.facebook.com/ScreenInvasion http://www.screeninvasion.com Synopsis: The high stakes thriller Paranoia takes us deep behind the scenes of global success to a deadly world of greed and deception. The two most powerful tech billionaires in the world (Harrison Ford and Gary Oldman) are bitter rivals with a complicated past who will stop at nothing to destroy each other. A young superstar (Liam Hemsworth), seduced by unlimited wealth and power falls between them, and becomes trapped in the middle of the twists and turns of their life-and-death game of corporate espionage. By the time he realizes his life is in danger, he is in far too deep and knows far too much for them to let him walk away.

Chuck. Nick and Adam. 

http://www.screeninvasion.com Synopsis: The high stakes thriller Paranoia takes us deep behind the scenes of global success to a deadly world of greed and deception

Jock Goddard: It will know where you've been, who you've been with. It will track your priorities, expenditures, your health, calendar. It will know who you are. And it's all ours.


Adam Cassidy: You think people really want all that personal information under one roof?


Jock Goddard: It's not the roof that matters, Adam, it's the warm fuzzy feeling of the home under it. 

People are so distracted these days, they don't know who they are, but we will. We'll know them better then they know themselves.


Genesis 3 King James Version Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said,
Ye shall not eat of every tree of the garden?


Chuck. Nick and Adam. 


[ 💁that hath God question is something else]






Ep 1: Frisky Business: Jill and Andy are shocked by how much Hazel has matured when they visit her at sleepaway camp, while victims of Ernie Krevitt’s Ponzi scheme struggle with their new financial reality.
Campy humor
😬

Sunday, August 27, 2017

Suffrage 1919




Christ Jesus answers prayer.
👒👡
 Many women forced to give up surrender beloved...
Yeah, even japanese woman forced to give up first born son to Tojo prayed





 
Culling the flock/Culling/
Collingwood children in fire. Cullen.


HOLOCAUST.Ba'al pointe/molech .


Bella cullen. Jim cullen.


Highlighted Reggie Williams [Dietrich Bonhoeffer in the Harlem Renaissance 32:07- 35:16 Bonhoeffer's utility Cullen's analysis. ]


Ancient Foundation
New International Version

We put no stumbling block in anyone's path, so that our ministry will not be discredited.


English Standard Version
We put no obstacle in anyone’s way, so that no fault may be found with our ministry,


PROVE MASCULINITY "MAMA'S BOY", MAN UP CHURCH BOY, CHOIR BOY taunts, SKIRT FLIPPING. PANTY TROPHIES, SOWING "WILD OATS" early attacks on a demographic genocidal rage.
👟


Berean Study Bible
We put no obstacle in anyone's way, so that no one can discredit our ministry.

Berean Literal Bible
Placing no obstacle in anyone's way so that our ministry should not be blemished,

New American Standard Bible
giving no cause for offense in anything, so that the ministry will not be discredited,

King James Bible
Giving no offence in any thing, that the ministry be not blamed:

Holman Christian Standard Bible
We give no opportunity for stumbling to anyone, so that the ministry will not be blamed.

International Standard Version
We do not put an obstacle in anyone's way. Otherwise, fault may be found with our ministry.



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PATTERNS OF APPROACH & ENGAGEMENT



NET Bible
We do not give anyone an occasion for taking an offense in anything, so that no fault may be found with our ministry.

New Heart English Bible
We give no occasion of stumbling in anything, that our service may not be blamed,




911 BC  Great Courses Teaching Co.

Aramaic Bible in Plain English
Why should you give any person an occasion of stumbling in anything? Otherwise it would be a defect in our ministry.

GOD'S WORD® Translation
We don't give people any opportunity to find fault with how we serve.
🚯September 11, 1290's


New American Standard 1977
giving no cause for offense in anything, in order that the ministry be not discredited,






Jubilee Bible 2000
Giving no offense in anything, that the ministry not be blamed,

King James 2000 Bible
Giving no offense in anything, that the ministry be not blamed:

33. Tiberius and Christian Beginnings; Choice

Saturday, August 26, 2017

First called Christians in Antioch;The history of Hatay and Antakya, Turkey.

CATALHOYUK Jock Goddard: It will know where you've been, who you've been with. It will track your priorities, expenditures, your health, calendar. It will know who you are. And it's all ours. Adam Cassidy: You think people really want all that personal information under one roof? Jock Goddard: It's not the roof that matters, Adam, it's the warm fuzzy feeling of the home under it. People are so distracted these days, they don't know who they are, but we will. We'll know them better then they know themselves.

HARLEM PATTERNS BLACK CITIZENSHIP & RESIDENTS LIFE



Harlem's Influence on Bonhoeffer Underestimated in 'Strange Glory'





By Reggie L. Williams 8-26-2014
Abyssinian Baptist Church in Harlem, New York City. Marco Rubino / Shutterstock.
Abyssinian Baptist Church in Harlem, New York City. Marco Rubino / Shutterstock.com
Strange Glory: A Life of Dietrich Bonhoeffer is the second Bonhoeffer book by the University of Virginia religion scholar, Dr. Charles Marsh, whose many other books include analyses of civil rights figures and history. Marsh is himself a child of the south, and his authored works have centered on prominent figures who model a commitment to justice in the face of southern white supremacy. Strange Glory is no different. Marsh’s depiction of Bonhoeffer is the first cradle-to-grave biography to highlight the seminal nature of Bonhoeffer’s experience in America, with African Americans, for his prophetic resistance to Nazism. Marsh also speculates that Bonhoeffer harbored an unrequited longing for more than friendship from his student and closest friend, Eberhard Bethge. Yet, with Strange Glory, I find speculation about Bonhoeffer’s sexuality less intriguing than the question of what Marsh’s representation of Bonhoeffer intends to offer us today.
Bonhoeffer spent a significant amount of time in Harlem while he was a postdoctoral student in America at Union Theological Seminary during the 1930-31 school year. Bonhoeffer became a lay leader at Abyssinian Baptist Church, and many Bonhoeffer scholars believe that his time there was seminal for his prophetic Christian resistance to Nazis. Yet Bonhoeffer’s relationship with Harlem is somewhat ambiguous for the Bonhoeffer that Marsh constructs. Instead, he emphasizes Bonhoeffer’s travels through the Jim Crow South, positioning the south (or, southern blackness) over against the north or northern, Harlem blackness as the primary source of African-American Christian influence on Bonhoeffer.
In fact, Harlem blackness gets a bad rap in Marsh’s Bonhoeffer story with this juxtaposition of southern vs. northern blackness. For instance, Marsh (re)interprets an experience Bonhoeffer had on Easter 1931 at Abyssinian, claiming that Bonhoeffer was surprised and disappointed to find that Abyssinian charged admission for Easter Sunday service. Evidently, the practice so shocked and soured Bonhoeffer that he terminated his involvement with Abyssinian ( Strange Glory 127-128) — an account based on the correspondence between Bonhoeffer and his grandmother after Easter in 1931.
Bonhoeffer wrote to her, saying, “You have to get entry tickets for the larger churches far ahead of time … Nothing remained but to go hear a famous rabbi here who preaches every Sunday morning …” (DBWE 10:294-295). Marsh’s interpretation of Bonhoeffer’s letter significantly disturbs historians at Abyssinian who refute it vehemently. Marsh’s reading of the letter is diametrically opposed to the ethos present at Abyssinian at that moment. The Great Depression was devastating Harlem, and Abyssinian Baptist Church was featured on the front page of local newspapers several times for Adam Clayton Powell Sr.’s public admonishment of fellow clergy for their lack of attention to Harlem’s poor, and for the hundreds of meals and amount of clothing that Abyssinian was giving away in Harlem. In his autobiography Against the TidePowell describes sermons (preached during Bonhoeffer’s tenure) as appeals for donations and his congregation’s response as compassionate attention to the needs of the afflicted community. Abyssinian’s church historians (who are also trained history professors) find no record of Abyssinian charging admission for Easter service, and the thought of Powell Sr. selling tickets within the impoverished Harlem community would have been an unthinkable hypocrisy. It does seem likely, however, that regular attendees would secure their pew on Easter morning by picking up free passes, which clearly Bonhoeffer was not aware that he needed to do. “Because I didn’t know that, nothing remained [available on Easter Sunday]” is a more likely reading of the letter to his grandmother, rather than a claim that he’s announcing the end of his relationship with Abyssinian Baptist Church.
The leading Bonhoeffer scholar Clifford Green also points out that Rudolf Schade, the Union Seminary student who let us know that Bonhoeffer preached a sermon in Harlem, was at Union during Bonhoeffer’s second trip in 1939 — not 1931. Schade told a story of Bonhoeffer excitedly sharing with him, speaking in German as they walked along Riverside drive, about preaching in Harlem at a church that scholars believe was most likely Abyssinian Baptist. If Green is right, about the timeline, then Schade’s recollection of Bonhoeffer’s excitement about preaching at Abyssinian in 1939 contradicts Marsh’s claim that Bonhoeffer terminated his involvement with Abyssinian in 1931.
I would also argue that Marsh’s speculation about Bonhoeffer’s romantic attraction to Bethge speaks with more historical certainty than the archival evidence offers, suggesting a significant shift in the understanding of some of Bonhoeffer’s most crucial decisions. For example, Bonhoeffer’s decision to return to Germany after only a few weeks in New York, 1939, has historically been seen as a singular moment of courage in Bonhoeffer’s short life. In Strange Glory the decision is not only attributed to his stalwart bravery to oppose Nazis and embrace the likelihood of his death; Marsh claims it was because he missed Bethge and was frustrated that Bethge did not share the same sense of urgency to write every day. Assertions like that can only remain speculative.
It is certain that Strange Glory is intended to make a point to readers, given the inferences about Bonhoeffer’s sexuality and the curious interpretation of Bonhoeffer’s time in Harlem. In righteous indignation, Marsh’s Bonhoeffer stops listening to the black community in Harlem at Abyssinian and becomes a liberal version of the conservative white sovereign observer who doesn’t need to learn about black life directly from black people. Marsh’s Bonhoeffer leaves black agency behind in Harlem while embracing a southern black Christianity that is given to us only through the anthropologist-like observations of Bonhoeffer himself. A northern blackness with agency become sidelined to a southern blackness that seems to lack such agency and is docile before Bonhoeffer and Jean Lasserre as (“Christian”) anthropological observers who are progressive in their appreciation of southern black Christianity under the violence of the Jim Crow South. This harkens back to the familiar view from above, from the privileged position of the objective observer where Bonhoeffer may speculate with other liberal whites on a more civilized way to treat the oppressed other. If this point is not intended (and I actually don’t think that there is intention here on Marsh’s part), it is one that seems to be present within the text and begs further conversation.
Overall, Marsh’s Bonhoeffer is a justice advocate struggling with his identity in the face of social, theological, and political crisis. Rather than placing Bonhoeffer on a pedestal, Marsh would have us see Bonhoeffer as human, and as such see ourselves as accountable to live as he did in our contemporary struggles against injustice. Marsh’s Bonhoeffer wrestles with the layers of his identity throughout his entire life, as we all do, and Bonhoeffer sees the intersecting pieces take shape in a way that informs a resistance to injustice and unwittingly turns him into a bright light in the midst of one of the darkest moments in world history. Bonhoeffer’s narrative is, indeed, a Strange Glory. That point seems to me to be the more profound takeaway from the book, and it is certainly stoking the flames of conversation about Bonhoeffer, which is a very good outcome.
Reggie L. Williams is Assistant Professor of Christian Ethics at McCormick Theological Seminary in Chicago and author of Bonhoeffer's Black Jesus Harlem Renaissance Theology and an Ethic of Resistance.
Image: Abyssinian Baptist Church in Harlem, New York City. Marco Rubino / Shutterstock.com


Bodies, Revolutions, and Magic: Cultural Nationalism and Racial ...

https://experts.umn.edu/.../bodies-revolutions-and-magic-cultural-nationalism-and-racial...
Bodies, Revolutions, and Magic: Cultural Nationalism and Racial Fetishism. Josephine D Lee · English, Language and Literature. Research output: Contribution ...
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Baylor University Press - Bonhoeffer's Black Jesus

www.baylorpress.com/Book/398/Bonhoeffer's_Black_Jesus.html

Nov 15, 2014 - Bonhoeffer's Black Jesus - Harlem Renaissance Theology and an Ethic of Resistance.

Bonhoeffer's Black Jesus: A Reflection on This Last Day of Black ...

www.missioalliance.org/bonhoeffers-black-jesus-bonhoeffers-journey-helps-us-black-...

Feb 27, 2017 - And so, on this last day of Black History Month, allow me to take a moment to ... The book is Bonhoeffer's Black Jesus by Reggie Williams.

Bonhoeffer's Black Jesus: Harlem Renaissance Theology ... - Goodreads

https://www.goodreads.com/book/show/20967189-bonhoeffer-s-black-jesus

 Rating: 4.5 - ‎46 votes
Bonhoeffer's Black Jesus has 46 ratings and 6 reviews. Philip said: The majority of this book presents the African American theology that Dietrich Bonhoe...

Reggie Williams on Bonhoeffer's Black Jesus - Symposium Ethics

symposiumethics.org/2016/06/14/reggie-williams-bonhoeffers-black-jesus/

Jun 14, 2016 - Reggie L. Williams discusses how Dietrich Bonhoeffer's Black Jesus encountered in a Black Baptist Church in 1930s Harlem informed his ...

The African-American roots of Bonhoeffer's Christianity – Baptist News ...

https://baptistnews.com/article/the-african-american-roots-of-bonhoeffers-christianity/

Oct 30, 2015 - The book is titled Bonhoeffer's Black Jesus because, Williams believes, the white Jesus of European theology failed to grasp the spiritual ...

S2:E19 Bonhoeffer's Black Jesus by Theology on Mission | Free ...

https://soundcloud.com/theology-on-mission/s2e19-bonhoeffers-black-jesus

Feb 24, 2017 - Stream S2:E19 Bonhoeffer's Black Jesus by Theology on Mission from desktop or your mobile device.

Reggie L. Williams. Bonhoeffer's Black Jesus: Harlem Renaissance ...

https://www.elca.org/JLE/Articles/1136

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Project MUSE - Bonhoeffer's Black Jesus: Harlem Renaissance ...

https://muse.jhu.edu › ... › Lutheran Quarterly › Volume 30, Number 2, Summer 2016
by P Hillmer - ‎2016
Bonhoeffer's Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance. By Reggie L. Williams. Waco: Baylor University Press, 2014. 196 pp.