Azealia Banks Roasts Christianity
- Thread starter Medicate
- Start date
I prefer to call all that shyt The Levant....
I think I have an idea of where you're going with this. I almost didn't even say that line to avoid that aspect of the discussion. It's technically in Asia, and I understand that that is likely a political designation.
Of course, the important thing I was trying to say is that even if Jesus was said to have been born in the middle of the Sahara desert, Christianity would *still* be European in nature.
Are you claiming it for Africa?
I personally consider the Levant as a part of Africa. There is no "middle east"
OG_StankBrefs
Da Spice...
Lands in which some book of fantasy says is "holy" and where some magical prophet will return to when da Earf's time comes to an end.
You're bein deliberately obtuse now. We just gon hafta agree to disagree, breh.
"Manifest Destiny"
this isn't even true.. I hope you're not black cuz if so you're shytting on yourself too. Usually its the exact opposite of that
The last part of your post is true though
Eurasiarica
this isn't even true.. I hope you're not black cuz if so you're shytting on yourself too. Usually its the exact opposite of that
The last part of your post is true though
care to explain why you believe it's not true and how that's somehow "shytting on myself?
OG_StankBrefs
Da Spice...
http://nationalhumanitiescenter.org/tserve/nineteen/nkeyinfo/mandestiny.htmhtm
The Religious Origins of Manifest Destiny
Donald M. Scott
Professor of History
Queens College and the Graduate Center of the City University of New York
©National Humanities Center
In 1845, an unsigned article in a popular American journal, a long standing Jacksonian publication, the Democratic Review, issued an unmistakable call for American expansionism. Focusing mainly on bringing the Republic of Texas into the union, it declared that expansion represented “the fulfillment of our manifest destiny to overspread the continent allotted by Providence for the free development of our yearly multiplying millions.” Thus a powerful American slogan was born. “Manifest Destiny” became first and foremost a call and justification for an American form of imperialism, and neatly summarized the goals of the Mexican War. It claimed that America had a destiny, manifest, i.e., self-evident, from God to occupy the North American continent south of Canada (it also claimed the right to the Oregon territory including the Canadian portion). “Manifest Destiny” was also clearly a racial doctrine of white supremacy that granted no native American or nonwhite claims to any permanent possession of the lands on the North American continent and justified white American expropriation of Indian lands. (“Manifest Destiny” was also a key slogan deployed in the United States’ imperial ventures in the 1890s and early years of the twentieth century that led to U.S. possession or control of Hawaii and the Philippine Islands.)
But Manifest Destiny was not simply a cloak for American imperialism and a justification for America’s territorial ambitions. It also was firmly anchored in a long standing and deep sense of a special and unique American Destiny, the belief that in the words of historian Conrad Cherry, “America is a nation called to a special destiny by God.” The notion that there was some providential purpose to the European discovery and eventual conquest of the land masses “discovered” by Christopher Columbus was present from the beginning. Both the Spanish and the French monarchs authorized and financed exploration of the “New World” because, among other things, they considered it their divinely appointed mission to spread Christianity to the New World by converting the natives to Christianity. Coming later to the venture, the British and especially the New England Puritans carried with them a demanding sense of Providential purpose.
ohn Winthrop, Governor of the Massachusetts Bay Colony, gave the clearest and most far-reaching statement of the idea that God had charged the English settlers in New England with a special and unique Providential mission. “On Boarde the Arrabella, on the Attlantick Ocean, Anno 1630,” Winthrop delivered the blueprint for what Perry Miller has dubbed an “errand into the wilderness” which set the framework for most of the later versions of the idea that “America had been providentially chosen for a special destiny.” Winthrop delivered his lay sermon just before he and his fellow passengers disembarked on the shore of Boston harbor, the place, Winthrop proposed, to which God had called them to build up a model Bible commonwealth for Protestants in England and elsewhere to emulate. “Thus stands the cause between God and us. We are entered into Covenant with him for this work, we have taken out a commission,” he declared, adding “if the Lord shall please to hear us and bring us in peace to the place we desire, then hath he ratified this Covenant and sealed our Commission and will expect a strict performance of the Articles contained in it.” He went on to specify more full what fidelity to this commission entailed: the people of New England must “follow the counsel of Micah, to do justly, to love mercy, to walk humbly with our God. For this end, we must be knit together in this work as one man, we must entertain each other in brotherly affection, we must be willing to abridge ourselves of our superfluities for the supply of others necessities.” But it is near the close of the speech that he coined the phrase that has been invoked again and again (most recently by President Ronald Reagan) to express the idea of America’s providential uniqueness and destiny. If we are faithful to our mission, “we shall find that the God of Israel is among us, when tens of us shall be able to resist a thousand of our enemies, when he shall make us a praise and a glory, that men shall say of succeeding plantations: the lord make it like New England, for we must consider that we shall be as a City upon a Hill, the eyes of all people upon us.”
In the decades following Winthrop’s speech most New England divines preached less about New England’s divine mission, than issue deep, laments—Jeremiads, subsequent historians have called them—about how far New Englanders had fallen from fulfilling the requirements of their Covenant with God and how all the woes and turmoil that had befallen them—Prince Phillip’s war, the loss of New England’s charter, the witchcraft phenomenon, droughts and dreadful winters, etc.—were the signs and result of God’s wrath over their failings. However, in the midst of what subsequently came to be referred to as “the Great Awakening” (but at the time was considered an extra-ordinary outpouring of God’s saving grace) that spread across New England and the other British colonies in the 1740s, the idea that God had chosen America for a special destiny was resurrected in a new form. In the midst of the Awakening, the great New England theologian and revivalist, Jonathan Edwards wrote that “the latter day glory” in short, the Millennium, the “end times” that would bring the second coming of Christ to earth and spread of the King of God across the world, would begin in America. “It is not likely that this work of God’s spirit [the revivals] so extraordinary and wonderful,” Edwards asserted, “is the dawning, or at least a prelude of that glorious work of God, so often foretold in scripture, which in the progress and issue of it, shall renew the world of mankind.”
https://faithandamericanhistory.wordpress.com/tag/manifest-destiny/
http://www.let.rug.nl/usa/essays/1801-1900/manifest-destiny/the-components-of-manifest-destiny.php
http://onetheology.com/2013/01/29/the-uneasy-conscience-of-manifest-destiny/
this isn't even true.. I hope you're not black cuz if so you're shytting on yourself too. Usually its the exact opposite of that
The last part of your post is true though
Sorry breh, what he stated is definitely true in many circles. Most Black folks automatically by default if a white person is in their neighborhood, they either coming to shut the lights off or is a detective.
christianity 
http://nationalhumanitiescenter.org/tserve/nineteen/nkeyinfo/mandestiny.htmhtm
The Religious Origins of Manifest Destiny
Donald M. Scott
Professor of History
Queens College and the Graduate Center of the City University of New York
©National Humanities Center
In 1845, an unsigned article in a popular American journal, a long standing Jacksonian publication, the Democratic Review, issued an unmistakable call for American expansionism. Focusing mainly on bringing the Republic of Texas into the union, it declared that expansion represented “the fulfillment of our manifest destiny to overspread the continent allotted by Providence for the free development of our yearly multiplying millions.” Thus a powerful American slogan was born. “Manifest Destiny” became first and foremost a call and justification for an American form of imperialism, and neatly summarized the goals of the Mexican War. It claimed that America had a destiny, manifest, i.e., self-evident, from God to occupy the North American continent south of Canada (it also claimed the right to the Oregon territory including the Canadian portion). “Manifest Destiny” was also clearly a racial doctrine of white supremacy that granted no native American or nonwhite claims to any permanent possession of the lands on the North American continent and justified white American expropriation of Indian lands. (“Manifest Destiny” was also a key slogan deployed in the United States’ imperial ventures in the 1890s and early years of the twentieth century that led to U.S. possession or control of Hawaii and the Philippine Islands.)
But Manifest Destiny was not simply a cloak for American imperialism and a justification for America’s territorial ambitions. It also was firmly anchored in a long standing and deep sense of a special and unique American Destiny, the belief that in the words of historian Conrad Cherry, “America is a nation called to a special destiny by God.” The notion that there was some providential purpose to the European discovery and eventual conquest of the land masses “discovered” by Christopher Columbus was present from the beginning. Both the Spanish and the French monarchs authorized and financed exploration of the “New World” because, among other things, they considered it their divinely appointed mission to spread Christianity to the New World by converting the natives to Christianity. Coming later to the venture, the British and especially the New England Puritans carried with them a demanding sense of Providential purpose.
ohn Winthrop, Governor of the Massachusetts Bay Colony, gave the clearest and most far-reaching statement of the idea that God had charged the English settlers in New England with a special and unique Providential mission. “On Boarde the Arrabella, on the Attlantick Ocean, Anno 1630,” Winthrop delivered the blueprint for what Perry Miller has dubbed an “errand into the wilderness” which set the framework for most of the later versions of the idea that “America had been providentially chosen for a special destiny.” Winthrop delivered his lay sermon just before he and his fellow passengers disembarked on the shore of Boston harbor, the place, Winthrop proposed, to which God had called them to build up a model Bible commonwealth for Protestants in England and elsewhere to emulate. “Thus stands the cause between God and us. We are entered into Covenant with him for this work, we have taken out a commission,” he declared, adding “if the Lord shall please to hear us and bring us in peace to the place we desire, then hath he ratified this Covenant and sealed our Commission and will expect a strict performance of the Articles contained in it.” He went on to specify more full what fidelity to this commission entailed: the people of New England must “follow the counsel of Micah, to do justly, to love mercy, to walk humbly with our God. For this end, we must be knit together in this work as one man, we must entertain each other in brotherly affection, we must be willing to abridge ourselves of our superfluities for the supply of others necessities.” But it is near the close of the speech that he coined the phrase that has been invoked again and again (most recently by President Ronald Reagan) to express the idea of America’s providential uniqueness and destiny. If we are faithful to our mission, “we shall find that the God of Israel is among us, when tens of us shall be able to resist a thousand of our enemies, when he shall make us a praise and a glory, that men shall say of succeeding plantations: the lord make it like New England, for we must consider that we shall be as a City upon a Hill, the eyes of all people upon us.”
In the decades following Winthrop’s speech most New England divines preached less about New England’s divine mission, than issue deep, laments—Jeremiads, subsequent historians have called them—about how far New Englanders had fallen from fulfilling the requirements of their Covenant with God and how all the woes and turmoil that had befallen them—Prince Phillip’s war, the loss of New England’s charter, the witchcraft phenomenon, droughts and dreadful winters, etc.—were the signs and result of God’s wrath over their failings. However, in the midst of what subsequently came to be referred to as “the Great Awakening” (but at the time was considered an extra-ordinary outpouring of God’s saving grace) that spread across New England and the other British colonies in the 1740s, the idea that God had chosen America for a special destiny was resurrected in a new form. In the midst of the Awakening, the great New England theologian and revivalist, Jonathan Edwards wrote that “the latter day glory” in short, the Millennium, the “end times” that would bring the second coming of Christ to earth and spread of the King of God across the world, would begin in America. “It is not likely that this work of God’s spirit [the revivals] so extraordinary and wonderful,” Edwards asserted, “is the dawning, or at least a prelude of that glorious work of God, so often foretold in scripture, which in the progress and issue of it, shall renew the world of mankind.”
https://faithandamericanhistory.wordpress.com/tag/manifest-destiny/
http://www.let.rug.nl/usa/essays/1801-1900/manifest-destiny/the-components-of-manifest-destiny.php
http://onetheology.com/2013/01/29/the-uneasy-conscience-of-manifest-destiny/
As used by the state to commit violence hence "its just an institution"
Exactly, i wasn't saying this to put us down, it's simply a reality of our condition.
White people = deity
OG_StankBrefs
Da Spice...
Smarten up
OG_StankBrefs
Da Spice...
Take your own advice.