Students of religion and politics have had a mountain of material to consider recently. One particularly notable theme is the use of Christian/biblical language by the Trump administration and its supporters.
One noteworthy example emerged in the spring of 2017 when allusions to Donald Trump as a messianic figure began to circulate both mainstream and social media. For many, this appeared strange and provocative language. Within Christian tradition, the Hebrew word ‘messiah’ (מָשִׁיחַ – mashiach) , which literally means ‘anointed’ or ‘anointed one’ (rendered in Greek as χριστός – christos), has primarily come to denote the specific figure of Jesus Christ, with its allied associations of sonship, moral perfection and divinity. Consequently, any attempts to attribute messianic status to Donald Trump could be viewed as inappropriate and even blasphemous. Nevertheless, certain religious groups have continued to refer to him in this way. This is particularly interesting as it occurs against a backdrop of an increase in use of religious (Judeo-Christian) language to articulate and justify policy decisions (see earlier post – Weaponising Romans 13), suggesting a closer convergence between religious and political spheres than we have seen in recent history.
Although, many of the Christian leaders who support Trump specifically avoid using the term ‘messiah’ when speaking of him, they frequently refer to him as being anointed by God to lead the nation. This is exemplified by evangelist Paula White‘s comments recorded in2017:
The First Immanuel: Good news to a frightened people
As we approach the season for carols and Christmas cards you will probably come across one of the names of Jesus that is particularly associated with Christmas; Immanuel or in some translations that follow the Greek it is written as Emmanuel. However few people are quite so familiar with the first Immanuel whose birth had been announced some 700 years earlier during a very dark period in Israel’s history. For those living through these desperate times the future looked extremely bleak. They faced the very real prospect of imminent of captivity and death. These were people who needed good news; to know that their God had not deserted them. They were a frightened people in need of hope to take them through the devastation they were facing. Learning a little more about this period might provide an extra layer of texture and colour to the story that many of us celebrate at Christmas. Continue reading →
The iconic London location of Trafalgar Square was host to another set of iconic symbols yesterday (14th April) as the Wintershall Players performed a 90 minute ‘re-enactment’ of the crucifixion of Jesus. The two performances included a hundred actors, as well as live donkeys, horses and even doves.
Wintershall presents a number of these types of events, including the nativity (in a barn) and the Acts of the Apostles and reflects the vision of its founders, Peter and Alison Hutley to: Continue reading →
Newman University is situated next to a reservoir and, over the last few days, the current system of very warm air over Britain has resulted in the (sort of) annual ‘infestation’ of flies on the Newman campus. I have to admit to rather enjoying the sight of them, dancing lazily in loose veils in the soft afternoon sun and their sudden appearance on a paper I am reading or scurrying across the desk. However, I am also aware that, for those living in halls, it can create feelings that are far less poetic! Nevertheless, it got me thinking about flies in the Bible and the wider Ancient Near Eastern traditions.
If I am in the minority among those living and working at Newman for rather relishing this phenomenon, I also have to concede that I appear to be a bit of an oddity where the ancients are concerned too! Flies appear to have been universally disliked, or at least, viewed as worthless pests and nuisances. Continue reading →
The second of Steve Moyise‘s seminars at Newman University, Was the Birth of Jesus According to Scripture?, explored the use of the Hebrew scriptures in the Matthew and Luke’s nativity accounts and questioned how helpful historical criticism (generally the primary approach used by critical scholars) is for understanding the rationale behind their use.
Unfortunately we encountered difficulties with recording this session. However, we are grateful to Steve for providing us with a handout that includes much of the material from his talk (drawn from a chapter from his latest book – of the same title) and his PowerPoint slides (links below). Continue reading →