Sunday, February 08, 2015 2:08:15 AM
Chosen Again (1999)
Published on Jun 29, 2013 by Steven Manin [ http://www.youtube.com/channel/UCxOf7_Zruh2S_DOB4jPRbYg / http://www.youtube.com/user/stevenmanin , http://www.youtube.com/user/stevenmanin/videos ]
In 1997, The Southern Baptist Convention passed a resolution encouraging its 16 million members to "devote their energy and resources towards 'saving' Jews lest they spend eternity in the fires of hell. In the Fall of 1999, Steve Manin, a NYC "rationalist" of Jewish descent, went down south to take the Southern Baptists up on their offer.
http://www.youtube.com/watch?v=-gOx0qnGgw8 [with comments]
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Rep. Schock’s former senior aide featured in film about ‘saving’ Jews
By Colby Itkowitz
February 6, 2015 at 2:07 PM
It turns out that the Facebook comments that led to congressional staffer Benjamin Cole’s resignation [ http://www.washingtonpost.com/blogs/in-the-loop/wp/2015/02/05/reports-of-racist-comments-by-rep-schocks-senior-advisor/ ] Thursday weren’t the only series of eyebrow-raising remarks from his past floating around online.
Back in 1999, Cole was featured in a documentary about Southern Baptists’ efforts to convert Jewish people. The hour-long film [above], which never aired but was eventually posted on YouTube, followed a Jewish New Yorker curious what it would take to be “saved.” Steve Manin, now a salesman at a Lexus car dealership, connected with Cole to be his “Christian mentor.”
Cole, at the time, had a high bar — his own mother, interviewed on screen, said she believed her son didn’t think even she would go to heaven.
“A Jew who comes to recognize Jesus as the Messiah is a fulfilled Jew,” Cole told Manin. “It doesn’t bring me any pleasure to say, but anyone who at the moment of death either ignorantly or willingly has rejected Jesus Christ as their Lord and savior will spend eternity in a Christless hell, a place of eternal torment and suffering.”
Cole, reached Friday, confirmed that it was him in the film. Cole worked as a senior adviser for Rep. Aaron Schock (R-Ill.) for just under a year, and previously had jobs on the House Oversight and Government Reform Committee. Think Progress [ http://thinkprogress.org/politics/2015/02/05/3619395/aaron-schock-communications-racist/ ] and Buzzfeed News [ http://www.buzzfeed.com/andrewkaczynski/aaron-schock-adviser-made-more-racially-charged-comments-on ] unearthed Facebook comments written by Cole that included comparing black people in his neighborhood to zoo animals and suggesting a mosque be built at the White House so President Obama would have somewhere to pray.
Schock’s office did not immediately respond to a request for comment on whether they knew about or had seen the film.
Manin, in an e-mail to the Loop [the WaPo blog on which this article appears], said the film shows “hints of the personality traits, even as a 23-year-old radical Christian fundamentalist, that he brought to bear in his recent posts.”
Early in the film, Cole said “abortion is nothing short of infanticide and murder.” And “I think homosexuality is an abomination…” Later, when discussing, with a group of sorority girls, what types of sex acts were off limits even after marriage, he said “some thing are just wicked, just pagan.” Asked if he meant anal sex, he said, “I don’t want to go into specifics.” In the film, Manin said Cole told him to put less gel in his hair “because it made me look like a Mexican.”
Cole also shared some thoughts on politics: “I could not with a good conscience be a member of the Democratic Party, and I don’t see how any good Christian can be.” And, taking Manin to a shooting range, he said, “We cannot become a communist state as long as the NRA is out there and Charlton Heston is passing out ammo.”
Watch the full film here [ http://www.youtube.com/watch?v=-gOx0qnGgw8 (above)].
© 2015 The Washington Post
http://www.washingtonpost.com/blogs/in-the-loop/wp/2015/02/06/rep-schocks-former-senior-aide-featured-in-film-about-saving-jews/ [with embedded video of excerpts from the film, and comments]
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Newfound 'Gospel of the Lots of Mary' Discovered in Ancient Text
An image showing the opening of the gospel. The text is written in Coptic, an Egyptian language that makes use of the Greek alphabet. The pages of the gospel are small, measuring less than 3 inches (75 millimeters) in height.
Credit: Harvard Art Museums/Arthur M. Sackler Museum, Gift of Mrs. Beatrice Kelekian in memory of her husband, Charles Dikran Kelekian, 1984.669
An image of the gospel's 25th oracle. This oracle translates as "Go, make your vows. And what you promised, fulfill it immediately. Do not be of two minds, because God is merciful. It is he who will bring about your request for you and do away with the affliction in your heart."
Credit: Harvard Art Museums/Arthur M. Sackler Museum, Gift of Mrs. Beatrice Kelekian in memory of her husband, Charles Dikran Kelekian, 1984.669
A person seeking an answer to a particular query or concern would have opened the book on a random page to read a statement designed to serve as an answer, similar to a modern Magic 8 ball.
(stock image pictured)
[ http://www.dailymail.co.uk/sciencetech/article-2939254/Gospel-Lots-Mary-hidden-inside-1-500-year-old-book-Ancient-text-used-seek-divine-answers.html ]
by Owen Jarus, Live Science Contributor
February 03, 2015 08:58am ET
A 1,500-year-old book that contains a previously unknown gospel has been deciphered. The ancient manuscript may have been used to provide guidance or encouragement to people seeking help for their problems, according to a researcher who has studied the text. [The 7 Most Mysterious Archaeological Finds on Earth [ http://www.livescience.com/29594-earths-most-mysterious-archeological-discoveries-.html ]]
Written in Coptic, an Egyptian language [ http://www.livescience.com/48833-ancient-egyptian-handbook-spells-deciphered.html ], the opening reads (in translation):
"The Gospel of the lots of Mary, the mother of the Lord Jesus Christ, she to whom Gabriel the Archangel brought the good news. He who will go forward with his whole heart will obtain what he seeks. Only do not be of two minds."
Anne Marie Luijendijk, a professor of religion at Princeton University, discovered that this newfound gospel is like no other. "When I began deciphering the manuscript and encountered the word 'gospel' in the opening line, I expected to read a narrative about the life and death of Jesus as the canonical gospels present, or a collection of sayings similar to the Gospel of Thomas (a non-canonical text)," she wrote in her book "Forbidden Oracles? The Gospel of the Lots of Mary [ http://www.amazon.com/Forbidden-Oracles-Christentum-Antiquity-Christianity/dp/316152859X ]" (Mohr Siebeck, 2014).
What she found instead was a series of 37 oracles, written vaguely, and with only a few that mention Jesus.
The text would have been used for divination [ http://www.livescience.com/28593-fortune-telling.html ], Luijendijk said. A person seeking an answer to a question could have sought out the owner of this book, asked a question, and gone through a process that would randomly select one of the 37 oracles to help find a solution to the person's problem. The owner of the book could have acted as a diviner, helping to interpret the written oracles, she said.
Alternatively, the text could have been owned by someone who, when confronted with a question, simply opened an oracle at random to seek an answer.
The 37 oracles are all written vaguely; for instance, oracle seven says, "You know, o human, that you did your utmost again. You did not gain anything but loss, dispute, and war. But if you are patient a little, the matter will prosper through the God of Abraham, Isaac, and Jacob."
Another example is oracle 34, which reads, "Go forward immediately. This is a thing from God. You know that, behold, for many days you are suffering greatly. But it is of no concern to you, because you have come to the haven of victory."
Throughout the book "the text refers to hardships, suffering and violence [ http://www.livescience.com/13268-war-history-human-aggression-nuclear-weapons.html ], and occasionally one finds a threat. On the whole, however, a positive outlet prevails," Luijendijk wrote in her book.
Another interesting example, that illustrates the ancient book's positive outlook, is oracle 24, which reads, "Stop being of two minds, o human, whether this thing will happen or not. Yes, it will happen! Be brave and do not be of two minds. Because it will remain with you a long time and you will receive joy and happiness."
A 'gospel' like no other
In the ancient world, a special type of book, sometimes called a "lot book," was used to try to predict a person's future [ http://www.livescience.com/41859-ouija-board.html ]. Luijendijk says that this is the only lot book found so far that calls itself a "gospel" — a word that literally means "good news."
"The fact that this book is called that way is very significant," Luijendijk told Live Science in an interview. "To me, it also really indicated that it had something to do [with] how people would consult it and also about being [seen] as good news," she said. "Nobody who wants to know the future wants to hear bad news in a sense."
Although people today associate the word "gospel" as being a text that talks about the life of Jesus [ http://www.livescience.com/38014-physical-evidence-jesus-debated.html ], people in ancient times may have had a different perspective. [Religious Mysteries: 8 Alleged Relics of Jesus [ http://www.livescience.com/19520-alleged-christian-relics-jesus.html ]]
"The fact that this is not a gospel in the traditional sense gives ample reason to inquire about the reception and use of the term 'gospel' in Late Antiquity," Luijendijk wrote.
Where did it come from?
The text is now owned by Harvard University's Sackler Museum. It was given to Harvard in 1984 by Beatrice Kelekian, who donated it in memory of her husband, Charles Dikran Kelekian. Charles' father, Dikran Kelekian (1868-1951), was "an influential trader of Coptic antiquaries, deemed the 'dean of antiquities' among New York art dealers," Luijendijk wrote in her book.
It is not known where the Kelekians got the gospel. Luijendijk searched the Kelekian family archive but found no information about where the text came from or when it was acquired.
It's possible that, in ancient times, the book was used by a diviner at the Shrine of Saint Colluthus in Egypt, a "Christian site of pilgrimage [ http://www.livescience.com/21346-church-nativity-jesus-birthplace-world-heritage.html ] and healing," Luijendijk wrote. At this shrine, archaeologists have found texts with written questions, indicating that the site was used for various forms of divination.
"Among the services offered to visitors of the shrine were dream incubation, ritual bathing, and both book and ticket divination," Luijendijk wrote.
Miniature text
One interesting feature of the book is its small size. The pages measure less than 3 inches (75 millimeters) in height and 2.7 inches (68.7 millimeters) in width. The codex is "only as large as my palm," Luijendijk wrote.
"Given the book's small size, the handwriting is surprisingly legible and quite elegant," she wrote. The book's small size made it portable and, if necessary, easy to conceal. Luijendijk notes that some early church leaders had a negative view of divination and put in place rules discouraging the practice.
Regardless of why its makers made the text so small, the book was heavily used, with ancient thumbprints still visible in the margins. "The manuscript clearly has been used a lot," Luijendijk said.
Copyright © 2015 Purch
http://www.livescience.com/49673-newfound-ancient-gospel-deciphered.html [with comments]
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I Ching
http://en.wikipedia.org/wiki/I_Ching
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The stubborn myth of the Christian country: Why the U.S. has always been “one nation, under gods”
Alexander Hamilton, George Washington, Thomas Jefferson
(Credit: Wikimedia)
A historian challenges conservative claims that the U.S. has a single religious heritage
Laura Miller
Monday, Feb 2, 2015 06:00 PM CST
As Peter Manseau, author of “One Nation, Under Gods: A New American History [ http://www.amazon.com/dp/031610003X ],” would have it, nothing has done more damage to the ideal of American religious pluralism than the “stubborn persistence of words spoken more than a century before the United States was a nation at all.” Those words are “a city upon a hill,” preached by the Puritan John Winthrop to his fellow colonists as they prepared to leave their ship at Massachusetts Bay in 1630. Most strenuously invoked by Ronald Reagan, the city on the hill, according to Manseau, has for the past 50 years “dominated presidential rhetoric about the nation’s self-understanding, causing an image borrowed from the Gospels to become a tenet of faith in America’s civil religion.”
The incessant citation of Winthrop’s metaphor — which envisioned the fledgling colony as a shining example set up to inspire the world but also to invite its comprehensive moral scrutiny — keeps reinforcing the assumption that the United States is fundamentally Christian. There’s more behind that stubborn belief than just rhetoric, of course, but when even ostensibly pluralistic presidents like John F. Kennedy and Barack Obama conjure up Winthrop’s biblical metaphor, it starts to take on the aura of an unquestioned truth.
Well, Manseau certainly questions it with “One Nation, Under Gods,” an unusual work of history meant to revive the idea that the U.S. is a “land shaped and informed by internal religious diversity — some of it obvious, some of it hidden.” Most key points in our national narrative involve a non-Christian element if you look closely, he maintains. “One Nation, Under Gods” is less a continuous narrative itself than a series of isolated snapshots, each chapter telling the story of a person considered a heretic, blasphemer, atheist or heathen, who nevertheless helped in some way to shape the course of American history.
A few of Manseau’s examples are familiar, particularly Thomas Jefferson, the founding father often branded an atheist in his own time and whose Deism today’s Christian conservatives strategically overlook. In a deft move, Manseau captures Jefferson’s heterodox status by relating how, as an old man, the third president offered to sell 6,000 volumes from his own personal library to the nation. (These books remain the core collection of the Library of Congress.) It was a controversial proposal, as some critics complained that Jefferson’s library “abounded with productions of atheistical, irreligious and immoral character,” and some were even “in the original French”! In examining Jefferson’s own cataloging system, Manseau finds evidence of the Sage of Monticello’s conviction that “religious systems inevitably and necessarily interact with each other in ways at once contentious, intimate and transformative.”
Some of the stories in “One Nation, Under Gods” are more surprising. “It is perhaps the greatest of forgotten influences on American life and culture,” Manseau writes, that some 20 percent or more of Africans living in America around the time of the Revolutionary War were Muslims, a quantity that “dwarfed the number of Roman Catholics or Jews.” The majority of enslaved Africans did practice such Western African religions as Yoruba and Obeah, all of which contributed to the distinctive customs of African-American Christianity. But we also have a handful of stories of African Muslims abducted to the U.S., where, as in the case of one Omar ibn Said, they astonished the natives by writing fluently in a strange alphabet (Arabic) and impressed, if also bewildered, everyone with their abstemious piety.
Tituba, a slave, was the first person accused in the Salem Witch Trials, and although often depicted as African, she was most likely an “Indian” from South America, by way of Barbados. She had made a “witch cake” (a nasty concoction of rye flour and urine) for divinatory purposes, and in doing so was probably tapping into multiple folk traditions, including those of the colonists’ own native England. Manseau believes such practices, though forbidden, were anything but rare in the colonies and should be thought of as “a kind of spiritual equalizer, providing religious authority outside social structures that were inevitably defined at times by class and gender.” Tituba herself quickly figured out that the best course of action when called up before the court was to “confess” every lurid detail the magistrates wanted to hear, including the visits she received from the devil, his commands that she serve him, and the culpability of her two co-defendants (unpopular village women) in casting spells on children. As a result, Tituba was the only one of the three to escape execution. Long before the advent of modern-day spin doctors, she grasped the advantage of getting ahead of the story.
Then there is the network of Jewish merchants extending from Pennsylvania to Amsterdam by way of the island of St. Eustatius, in the Caribbean, a major conduit of supplies and funds through the British blockade during the Revolutionary War. One Polish Jew, Haym Solomon, gave so much money to the cause of independence that he died penniless. He and his co-religionists, driven from one European nation to another in a roundelay of persecution, hoped and believed they could finally find refuge in the fledgling nation.
It was Ralph Waldo Emerson’s brilliant, irascible Aunt Mary, a “prototypical American eccentric,” who first introduced her nephew and intellectual protégé to the concepts and iconography of Hindu mythology after she met “a Visitor here from India” in 1822. Their correspondence on these and other spiritual matters would inform Transcendentalism and in turn the Eastern-infused philosophies of generations to come. (Manseau provides a survey of Hindu beliefs and stories cropping up in the work of Thoreau and even Melville, as well as a persistent interest in Indian religion on the part of American feminists like Elizabeth Palmer Peabody and Margaret Fuller.)
But perhaps the most fascinating chapter in “One Nation, Under Gods” explores recent theories about the influence of a syncretic Native American revival movement on Joseph Smith and his Book of Mormon. The young half-brother of a Seneca chief, Handsome Lake, was an aging, ne’er-do-well hunter who experienced a revelation during a near-fatal illness. What was revealed to him fused Iroquois mythology with Quaker-like morality into a reimagined creation story explaining how the Iroquois had fallen so low in their own land. Handsome Lake died when Smith was 10, but a Mormon scholar has pointed out that only weeks before Smith’s own visions commenced, Handsome Lake’s nephew spoke at a public gathering in Smith’s town of Palmyra, New York.
The Code of Handsome Lake, like the Mormon story of the Native Americans as a lost tribe of Israel, is “a tale of white and Indian unity interrupted by evils brought across the sea.” Both creeds stressed sobriety and involved the manifestation of three angelic presences charged with guiding the inhabitants of the New World to a better future. Both were born during a period of intense, innovative [. . .] religious activity known as the Second Great Awakening and arose in a region of Western New York state dubbed “the Burned-Over District” for the fervor that seemed to consume everyone in the vicinity. Shakers, utopian communities, millenarians and spiritualists were just some of the unorthodox and fractious believers who flourished there.
But even the idea that Winthrop’s little community represented a unified city on a hill is an illusion, as the Puritan dissidents Roger Williams and Anne Hutchinson [ http://www.salon.com/2004/03/26/jezebel/ ] could testify. The Pilgrims might have all called themselves Christians, but some differences among them were seen by their theocratic leaders as profound threats to the spiritual survival of the community. Both Williams and Hutchinson were cast out and created communities of their own. There was literally never a point in the history of the colonies or the U.S. when all or most Americans genuinely shared the same faith. “The true gospel of the American experience,” Manseau writes, “is not religious agreement but dissent.”
Copyright © 2015 Salon Media Group, Inc.
http://www.salon.com/2015/02/03/the_stubborn_myth_of_the_christian_country_why_the_u_s_has_always_been_%e2%80%9cone_nation_under_gods%e2%80%9d/ [with comments]
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New theory connects a Native American prophet with Joseph Smith and the Book of Mormon
Jana Riess
Feb 5, 2015
Last week, Peter Manseau published a wonderfully engaging book on American religious history. One Nation, Under Gods [ http://www.amazon.com/One-Nation-Under-Gods-American/dp/031610003X ] is chock-full of “Aha!” moments, but for purposes of this blog I wanted to talk with Peter about his chapter on early Mormonism’s interplay with Native Americans.
In particular, I was intrigued by a theory about the origins of the Book of Mormon that I had not heard before. (As you can read below, Peter is eager to point out that he was not the first to make a connection between Joseph Smith and the Seneca prophet Handsome Lake [ http://en.wikipedia.org/wiki/Handsome_Lake ], but it was certainly new to me.) — JKR
RNS: First off, you say in the book that Joseph Smith “came to look upon Native Americans not merely as an evangelical challenge but as a key to understanding the Christian scriptures . . . . Why did Smith alone see the New World as a missing piece in the story the Old World told about itself?” Great question. What do you think?
Peter Manseau: The biggest theological problem Europeans faced when they arrived in America was what to do with Native Americans, whose existence suggested God created a population that didn’t fit into their biblical worldview. This prompted questions: “Do they have souls?”, “Are they of the devil?” For Joseph Smth, it was “Are these people mentioned in the Bible after all?” If they were, it solved a theological puzzle.
RNS: So you see Joseph Smith as being interested in the Hebraic origins of Native Americans. What is the connection with Handsome Lake [id.]?
Manseau: Handsome Lake was of the Seneca people, the brother of a chief called Cornplanter, who became known in the late 18th century as someone who had welcomed the Quakers in his village. Handsome Lake meanwhile was known as a ne’er-do-well and a drunk. One winter, he became sick and it seemed like he was going to die. While he lay dying, he had a vision of several figures who came to him and told him to reform his life. They instructed him to write down the visions as a message that came to be known as the Code of Handsome Lake.
Handsome Lake’s vision blended Native American and Quaker religious ideas. It really took hold among the Seneca, the Iroquois. He became quite well known for it.
Handsome Lake’s revival might be considered the Native American outgrowth of the Second Great Awakening that began in the region. This of course is where we find Joseph Smith as well, who grows up very much interested in Native American culture and the lore that existed all around him. He, too, was interested in the general question: what do you do religiously with Native Americans as a people not accounted for in the original revelation? Whether through revelation or imagination, he proposed an alternate story that accounts for them.
What scholars now are beginning to do is investigate how Joseph Smith was influenced by Native American culture, and specifically by a movement such as Handsome Lake’s.
RNS: Interesting. You note in the book that Handsome Lake’s nephew lectured in Palmyra just one month before Smith claimed to have found the golden plates.
Manseau: Handsome Lake’s nephew was another Iroquois leader named Red Jacket. He presented his ideas — not quite the Code of Handsome Lake, but something similar — when he was in Palmyra lecturing very shortly before Joseph Smith claimed to have discovered this new scripture that incorporated Native Americans into biblical history.
RNS: Did Joseph attend that lecture?
Manseau: It’s likely. It seems that given who he was at the time — a teenage boy very interested in Native Americans — the arrival of this renowned chief would have been a big deal. It was publicized in the Palmyra Gazette and other newspapers.
RNS: How did you first learn about this connection?
Manseau: I came across an unpublished dissertation by Lori Taylor [ http://atom.lib.byu.edu/smh/id/11989 ], who wrote about the idea of Handsome Lake having potential influence on Joseph Smith. I had seen it referenced on Juvenile Instructor [ http://www.juvenileinstructor.org/joseph-smith-in-iroquois-country-the-handsome-lake-story/ ].
RNS: Bottom line: Was Joseph Smith influenced by Handsome Lake, even indirectly, in writing the Book of Mormon?
Manseau: Maybe. But the other side of the coin that apologetics would offer is that the Book of Mormon, being an ancient text, had influenced Native Americans from generation to generation so that there was already a remnant of Book of Mormon truth in Seneca culture. Then it becomes a question of in which direction influence might have moved.
© 2015 Religion News LLC
http://janariess.religionnews.com/2015/02/05/new-theory-connects-native-american-prophet-joseph-smith-book-mormon/ [with comments]
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Joseph Smith Discovering the Book of Mormon
http://www.youtube.com/watch?v=hLN-EMAn10c [with comments]
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in addition to (linked in) the post to which this is a reply and preceding and (any future other) following, see also (linked in):
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Published on Jun 29, 2013 by Steven Manin [ http://www.youtube.com/channel/UCxOf7_Zruh2S_DOB4jPRbYg / http://www.youtube.com/user/stevenmanin , http://www.youtube.com/user/stevenmanin/videos ]
In 1997, The Southern Baptist Convention passed a resolution encouraging its 16 million members to "devote their energy and resources towards 'saving' Jews lest they spend eternity in the fires of hell. In the Fall of 1999, Steve Manin, a NYC "rationalist" of Jewish descent, went down south to take the Southern Baptists up on their offer.
http://www.youtube.com/watch?v=-gOx0qnGgw8 [with comments]
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Rep. Schock’s former senior aide featured in film about ‘saving’ Jews
By Colby Itkowitz
February 6, 2015 at 2:07 PM
It turns out that the Facebook comments that led to congressional staffer Benjamin Cole’s resignation [ http://www.washingtonpost.com/blogs/in-the-loop/wp/2015/02/05/reports-of-racist-comments-by-rep-schocks-senior-advisor/ ] Thursday weren’t the only series of eyebrow-raising remarks from his past floating around online.
Back in 1999, Cole was featured in a documentary about Southern Baptists’ efforts to convert Jewish people. The hour-long film [above], which never aired but was eventually posted on YouTube, followed a Jewish New Yorker curious what it would take to be “saved.” Steve Manin, now a salesman at a Lexus car dealership, connected with Cole to be his “Christian mentor.”
Cole, at the time, had a high bar — his own mother, interviewed on screen, said she believed her son didn’t think even she would go to heaven.
“A Jew who comes to recognize Jesus as the Messiah is a fulfilled Jew,” Cole told Manin. “It doesn’t bring me any pleasure to say, but anyone who at the moment of death either ignorantly or willingly has rejected Jesus Christ as their Lord and savior will spend eternity in a Christless hell, a place of eternal torment and suffering.”
Cole, reached Friday, confirmed that it was him in the film. Cole worked as a senior adviser for Rep. Aaron Schock (R-Ill.) for just under a year, and previously had jobs on the House Oversight and Government Reform Committee. Think Progress [ http://thinkprogress.org/politics/2015/02/05/3619395/aaron-schock-communications-racist/ ] and Buzzfeed News [ http://www.buzzfeed.com/andrewkaczynski/aaron-schock-adviser-made-more-racially-charged-comments-on ] unearthed Facebook comments written by Cole that included comparing black people in his neighborhood to zoo animals and suggesting a mosque be built at the White House so President Obama would have somewhere to pray.
Schock’s office did not immediately respond to a request for comment on whether they knew about or had seen the film.
Manin, in an e-mail to the Loop [the WaPo blog on which this article appears], said the film shows “hints of the personality traits, even as a 23-year-old radical Christian fundamentalist, that he brought to bear in his recent posts.”
Early in the film, Cole said “abortion is nothing short of infanticide and murder.” And “I think homosexuality is an abomination…” Later, when discussing, with a group of sorority girls, what types of sex acts were off limits even after marriage, he said “some thing are just wicked, just pagan.” Asked if he meant anal sex, he said, “I don’t want to go into specifics.” In the film, Manin said Cole told him to put less gel in his hair “because it made me look like a Mexican.”
Cole also shared some thoughts on politics: “I could not with a good conscience be a member of the Democratic Party, and I don’t see how any good Christian can be.” And, taking Manin to a shooting range, he said, “We cannot become a communist state as long as the NRA is out there and Charlton Heston is passing out ammo.”
Watch the full film here [ http://www.youtube.com/watch?v=-gOx0qnGgw8 (above)].
© 2015 The Washington Post
http://www.washingtonpost.com/blogs/in-the-loop/wp/2015/02/06/rep-schocks-former-senior-aide-featured-in-film-about-saving-jews/ [with embedded video of excerpts from the film, and comments]
===
Newfound 'Gospel of the Lots of Mary' Discovered in Ancient Text
An image showing the opening of the gospel. The text is written in Coptic, an Egyptian language that makes use of the Greek alphabet. The pages of the gospel are small, measuring less than 3 inches (75 millimeters) in height.
Credit: Harvard Art Museums/Arthur M. Sackler Museum, Gift of Mrs. Beatrice Kelekian in memory of her husband, Charles Dikran Kelekian, 1984.669
An image of the gospel's 25th oracle. This oracle translates as "Go, make your vows. And what you promised, fulfill it immediately. Do not be of two minds, because God is merciful. It is he who will bring about your request for you and do away with the affliction in your heart."
Credit: Harvard Art Museums/Arthur M. Sackler Museum, Gift of Mrs. Beatrice Kelekian in memory of her husband, Charles Dikran Kelekian, 1984.669
A person seeking an answer to a particular query or concern would have opened the book on a random page to read a statement designed to serve as an answer, similar to a modern Magic 8 ball.
(stock image pictured)
[ http://www.dailymail.co.uk/sciencetech/article-2939254/Gospel-Lots-Mary-hidden-inside-1-500-year-old-book-Ancient-text-used-seek-divine-answers.html ]
by Owen Jarus, Live Science Contributor
February 03, 2015 08:58am ET
A 1,500-year-old book that contains a previously unknown gospel has been deciphered. The ancient manuscript may have been used to provide guidance or encouragement to people seeking help for their problems, according to a researcher who has studied the text. [The 7 Most Mysterious Archaeological Finds on Earth [ http://www.livescience.com/29594-earths-most-mysterious-archeological-discoveries-.html ]]
Written in Coptic, an Egyptian language [ http://www.livescience.com/48833-ancient-egyptian-handbook-spells-deciphered.html ], the opening reads (in translation):
"The Gospel of the lots of Mary, the mother of the Lord Jesus Christ, she to whom Gabriel the Archangel brought the good news. He who will go forward with his whole heart will obtain what he seeks. Only do not be of two minds."
Anne Marie Luijendijk, a professor of religion at Princeton University, discovered that this newfound gospel is like no other. "When I began deciphering the manuscript and encountered the word 'gospel' in the opening line, I expected to read a narrative about the life and death of Jesus as the canonical gospels present, or a collection of sayings similar to the Gospel of Thomas (a non-canonical text)," she wrote in her book "Forbidden Oracles? The Gospel of the Lots of Mary [ http://www.amazon.com/Forbidden-Oracles-Christentum-Antiquity-Christianity/dp/316152859X ]" (Mohr Siebeck, 2014).
What she found instead was a series of 37 oracles, written vaguely, and with only a few that mention Jesus.
The text would have been used for divination [ http://www.livescience.com/28593-fortune-telling.html ], Luijendijk said. A person seeking an answer to a question could have sought out the owner of this book, asked a question, and gone through a process that would randomly select one of the 37 oracles to help find a solution to the person's problem. The owner of the book could have acted as a diviner, helping to interpret the written oracles, she said.
Alternatively, the text could have been owned by someone who, when confronted with a question, simply opened an oracle at random to seek an answer.
The 37 oracles are all written vaguely; for instance, oracle seven says, "You know, o human, that you did your utmost again. You did not gain anything but loss, dispute, and war. But if you are patient a little, the matter will prosper through the God of Abraham, Isaac, and Jacob."
Another example is oracle 34, which reads, "Go forward immediately. This is a thing from God. You know that, behold, for many days you are suffering greatly. But it is of no concern to you, because you have come to the haven of victory."
Throughout the book "the text refers to hardships, suffering and violence [ http://www.livescience.com/13268-war-history-human-aggression-nuclear-weapons.html ], and occasionally one finds a threat. On the whole, however, a positive outlet prevails," Luijendijk wrote in her book.
Another interesting example, that illustrates the ancient book's positive outlook, is oracle 24, which reads, "Stop being of two minds, o human, whether this thing will happen or not. Yes, it will happen! Be brave and do not be of two minds. Because it will remain with you a long time and you will receive joy and happiness."
A 'gospel' like no other
In the ancient world, a special type of book, sometimes called a "lot book," was used to try to predict a person's future [ http://www.livescience.com/41859-ouija-board.html ]. Luijendijk says that this is the only lot book found so far that calls itself a "gospel" — a word that literally means "good news."
"The fact that this book is called that way is very significant," Luijendijk told Live Science in an interview. "To me, it also really indicated that it had something to do [with] how people would consult it and also about being [seen] as good news," she said. "Nobody who wants to know the future wants to hear bad news in a sense."
Although people today associate the word "gospel" as being a text that talks about the life of Jesus [ http://www.livescience.com/38014-physical-evidence-jesus-debated.html ], people in ancient times may have had a different perspective. [Religious Mysteries: 8 Alleged Relics of Jesus [ http://www.livescience.com/19520-alleged-christian-relics-jesus.html ]]
"The fact that this is not a gospel in the traditional sense gives ample reason to inquire about the reception and use of the term 'gospel' in Late Antiquity," Luijendijk wrote.
Where did it come from?
The text is now owned by Harvard University's Sackler Museum. It was given to Harvard in 1984 by Beatrice Kelekian, who donated it in memory of her husband, Charles Dikran Kelekian. Charles' father, Dikran Kelekian (1868-1951), was "an influential trader of Coptic antiquaries, deemed the 'dean of antiquities' among New York art dealers," Luijendijk wrote in her book.
It is not known where the Kelekians got the gospel. Luijendijk searched the Kelekian family archive but found no information about where the text came from or when it was acquired.
It's possible that, in ancient times, the book was used by a diviner at the Shrine of Saint Colluthus in Egypt, a "Christian site of pilgrimage [ http://www.livescience.com/21346-church-nativity-jesus-birthplace-world-heritage.html ] and healing," Luijendijk wrote. At this shrine, archaeologists have found texts with written questions, indicating that the site was used for various forms of divination.
"Among the services offered to visitors of the shrine were dream incubation, ritual bathing, and both book and ticket divination," Luijendijk wrote.
Miniature text
One interesting feature of the book is its small size. The pages measure less than 3 inches (75 millimeters) in height and 2.7 inches (68.7 millimeters) in width. The codex is "only as large as my palm," Luijendijk wrote.
"Given the book's small size, the handwriting is surprisingly legible and quite elegant," she wrote. The book's small size made it portable and, if necessary, easy to conceal. Luijendijk notes that some early church leaders had a negative view of divination and put in place rules discouraging the practice.
Regardless of why its makers made the text so small, the book was heavily used, with ancient thumbprints still visible in the margins. "The manuscript clearly has been used a lot," Luijendijk said.
Copyright © 2015 Purch
http://www.livescience.com/49673-newfound-ancient-gospel-deciphered.html [with comments]
--
I Ching
http://en.wikipedia.org/wiki/I_Ching
===
The stubborn myth of the Christian country: Why the U.S. has always been “one nation, under gods”
Alexander Hamilton, George Washington, Thomas Jefferson
(Credit: Wikimedia)
A historian challenges conservative claims that the U.S. has a single religious heritage
Laura Miller
Monday, Feb 2, 2015 06:00 PM CST
As Peter Manseau, author of “One Nation, Under Gods: A New American History [ http://www.amazon.com/dp/031610003X ],” would have it, nothing has done more damage to the ideal of American religious pluralism than the “stubborn persistence of words spoken more than a century before the United States was a nation at all.” Those words are “a city upon a hill,” preached by the Puritan John Winthrop to his fellow colonists as they prepared to leave their ship at Massachusetts Bay in 1630. Most strenuously invoked by Ronald Reagan, the city on the hill, according to Manseau, has for the past 50 years “dominated presidential rhetoric about the nation’s self-understanding, causing an image borrowed from the Gospels to become a tenet of faith in America’s civil religion.”
The incessant citation of Winthrop’s metaphor — which envisioned the fledgling colony as a shining example set up to inspire the world but also to invite its comprehensive moral scrutiny — keeps reinforcing the assumption that the United States is fundamentally Christian. There’s more behind that stubborn belief than just rhetoric, of course, but when even ostensibly pluralistic presidents like John F. Kennedy and Barack Obama conjure up Winthrop’s biblical metaphor, it starts to take on the aura of an unquestioned truth.
Well, Manseau certainly questions it with “One Nation, Under Gods,” an unusual work of history meant to revive the idea that the U.S. is a “land shaped and informed by internal religious diversity — some of it obvious, some of it hidden.” Most key points in our national narrative involve a non-Christian element if you look closely, he maintains. “One Nation, Under Gods” is less a continuous narrative itself than a series of isolated snapshots, each chapter telling the story of a person considered a heretic, blasphemer, atheist or heathen, who nevertheless helped in some way to shape the course of American history.
A few of Manseau’s examples are familiar, particularly Thomas Jefferson, the founding father often branded an atheist in his own time and whose Deism today’s Christian conservatives strategically overlook. In a deft move, Manseau captures Jefferson’s heterodox status by relating how, as an old man, the third president offered to sell 6,000 volumes from his own personal library to the nation. (These books remain the core collection of the Library of Congress.) It was a controversial proposal, as some critics complained that Jefferson’s library “abounded with productions of atheistical, irreligious and immoral character,” and some were even “in the original French”! In examining Jefferson’s own cataloging system, Manseau finds evidence of the Sage of Monticello’s conviction that “religious systems inevitably and necessarily interact with each other in ways at once contentious, intimate and transformative.”
Some of the stories in “One Nation, Under Gods” are more surprising. “It is perhaps the greatest of forgotten influences on American life and culture,” Manseau writes, that some 20 percent or more of Africans living in America around the time of the Revolutionary War were Muslims, a quantity that “dwarfed the number of Roman Catholics or Jews.” The majority of enslaved Africans did practice such Western African religions as Yoruba and Obeah, all of which contributed to the distinctive customs of African-American Christianity. But we also have a handful of stories of African Muslims abducted to the U.S., where, as in the case of one Omar ibn Said, they astonished the natives by writing fluently in a strange alphabet (Arabic) and impressed, if also bewildered, everyone with their abstemious piety.
Tituba, a slave, was the first person accused in the Salem Witch Trials, and although often depicted as African, she was most likely an “Indian” from South America, by way of Barbados. She had made a “witch cake” (a nasty concoction of rye flour and urine) for divinatory purposes, and in doing so was probably tapping into multiple folk traditions, including those of the colonists’ own native England. Manseau believes such practices, though forbidden, were anything but rare in the colonies and should be thought of as “a kind of spiritual equalizer, providing religious authority outside social structures that were inevitably defined at times by class and gender.” Tituba herself quickly figured out that the best course of action when called up before the court was to “confess” every lurid detail the magistrates wanted to hear, including the visits she received from the devil, his commands that she serve him, and the culpability of her two co-defendants (unpopular village women) in casting spells on children. As a result, Tituba was the only one of the three to escape execution. Long before the advent of modern-day spin doctors, she grasped the advantage of getting ahead of the story.
Then there is the network of Jewish merchants extending from Pennsylvania to Amsterdam by way of the island of St. Eustatius, in the Caribbean, a major conduit of supplies and funds through the British blockade during the Revolutionary War. One Polish Jew, Haym Solomon, gave so much money to the cause of independence that he died penniless. He and his co-religionists, driven from one European nation to another in a roundelay of persecution, hoped and believed they could finally find refuge in the fledgling nation.
It was Ralph Waldo Emerson’s brilliant, irascible Aunt Mary, a “prototypical American eccentric,” who first introduced her nephew and intellectual protégé to the concepts and iconography of Hindu mythology after she met “a Visitor here from India” in 1822. Their correspondence on these and other spiritual matters would inform Transcendentalism and in turn the Eastern-infused philosophies of generations to come. (Manseau provides a survey of Hindu beliefs and stories cropping up in the work of Thoreau and even Melville, as well as a persistent interest in Indian religion on the part of American feminists like Elizabeth Palmer Peabody and Margaret Fuller.)
But perhaps the most fascinating chapter in “One Nation, Under Gods” explores recent theories about the influence of a syncretic Native American revival movement on Joseph Smith and his Book of Mormon. The young half-brother of a Seneca chief, Handsome Lake, was an aging, ne’er-do-well hunter who experienced a revelation during a near-fatal illness. What was revealed to him fused Iroquois mythology with Quaker-like morality into a reimagined creation story explaining how the Iroquois had fallen so low in their own land. Handsome Lake died when Smith was 10, but a Mormon scholar has pointed out that only weeks before Smith’s own visions commenced, Handsome Lake’s nephew spoke at a public gathering in Smith’s town of Palmyra, New York.
The Code of Handsome Lake, like the Mormon story of the Native Americans as a lost tribe of Israel, is “a tale of white and Indian unity interrupted by evils brought across the sea.” Both creeds stressed sobriety and involved the manifestation of three angelic presences charged with guiding the inhabitants of the New World to a better future. Both were born during a period of intense, innovative [. . .] religious activity known as the Second Great Awakening and arose in a region of Western New York state dubbed “the Burned-Over District” for the fervor that seemed to consume everyone in the vicinity. Shakers, utopian communities, millenarians and spiritualists were just some of the unorthodox and fractious believers who flourished there.
But even the idea that Winthrop’s little community represented a unified city on a hill is an illusion, as the Puritan dissidents Roger Williams and Anne Hutchinson [ http://www.salon.com/2004/03/26/jezebel/ ] could testify. The Pilgrims might have all called themselves Christians, but some differences among them were seen by their theocratic leaders as profound threats to the spiritual survival of the community. Both Williams and Hutchinson were cast out and created communities of their own. There was literally never a point in the history of the colonies or the U.S. when all or most Americans genuinely shared the same faith. “The true gospel of the American experience,” Manseau writes, “is not religious agreement but dissent.”
Copyright © 2015 Salon Media Group, Inc.
http://www.salon.com/2015/02/03/the_stubborn_myth_of_the_christian_country_why_the_u_s_has_always_been_%e2%80%9cone_nation_under_gods%e2%80%9d/ [with comments]
--
New theory connects a Native American prophet with Joseph Smith and the Book of Mormon
Jana Riess
Feb 5, 2015
Last week, Peter Manseau published a wonderfully engaging book on American religious history. One Nation, Under Gods [ http://www.amazon.com/One-Nation-Under-Gods-American/dp/031610003X ] is chock-full of “Aha!” moments, but for purposes of this blog I wanted to talk with Peter about his chapter on early Mormonism’s interplay with Native Americans.
In particular, I was intrigued by a theory about the origins of the Book of Mormon that I had not heard before. (As you can read below, Peter is eager to point out that he was not the first to make a connection between Joseph Smith and the Seneca prophet Handsome Lake [ http://en.wikipedia.org/wiki/Handsome_Lake ], but it was certainly new to me.) — JKR
RNS: First off, you say in the book that Joseph Smith “came to look upon Native Americans not merely as an evangelical challenge but as a key to understanding the Christian scriptures . . . . Why did Smith alone see the New World as a missing piece in the story the Old World told about itself?” Great question. What do you think?
Peter Manseau: The biggest theological problem Europeans faced when they arrived in America was what to do with Native Americans, whose existence suggested God created a population that didn’t fit into their biblical worldview. This prompted questions: “Do they have souls?”, “Are they of the devil?” For Joseph Smth, it was “Are these people mentioned in the Bible after all?” If they were, it solved a theological puzzle.
RNS: So you see Joseph Smith as being interested in the Hebraic origins of Native Americans. What is the connection with Handsome Lake [id.]?
Manseau: Handsome Lake was of the Seneca people, the brother of a chief called Cornplanter, who became known in the late 18th century as someone who had welcomed the Quakers in his village. Handsome Lake meanwhile was known as a ne’er-do-well and a drunk. One winter, he became sick and it seemed like he was going to die. While he lay dying, he had a vision of several figures who came to him and told him to reform his life. They instructed him to write down the visions as a message that came to be known as the Code of Handsome Lake.
Handsome Lake’s vision blended Native American and Quaker religious ideas. It really took hold among the Seneca, the Iroquois. He became quite well known for it.
Handsome Lake’s revival might be considered the Native American outgrowth of the Second Great Awakening that began in the region. This of course is where we find Joseph Smith as well, who grows up very much interested in Native American culture and the lore that existed all around him. He, too, was interested in the general question: what do you do religiously with Native Americans as a people not accounted for in the original revelation? Whether through revelation or imagination, he proposed an alternate story that accounts for them.
What scholars now are beginning to do is investigate how Joseph Smith was influenced by Native American culture, and specifically by a movement such as Handsome Lake’s.
RNS: Interesting. You note in the book that Handsome Lake’s nephew lectured in Palmyra just one month before Smith claimed to have found the golden plates.
Manseau: Handsome Lake’s nephew was another Iroquois leader named Red Jacket. He presented his ideas — not quite the Code of Handsome Lake, but something similar — when he was in Palmyra lecturing very shortly before Joseph Smith claimed to have discovered this new scripture that incorporated Native Americans into biblical history.
RNS: Did Joseph attend that lecture?
Manseau: It’s likely. It seems that given who he was at the time — a teenage boy very interested in Native Americans — the arrival of this renowned chief would have been a big deal. It was publicized in the Palmyra Gazette and other newspapers.
RNS: How did you first learn about this connection?
Manseau: I came across an unpublished dissertation by Lori Taylor [ http://atom.lib.byu.edu/smh/id/11989 ], who wrote about the idea of Handsome Lake having potential influence on Joseph Smith. I had seen it referenced on Juvenile Instructor [ http://www.juvenileinstructor.org/joseph-smith-in-iroquois-country-the-handsome-lake-story/ ].
RNS: Bottom line: Was Joseph Smith influenced by Handsome Lake, even indirectly, in writing the Book of Mormon?
Manseau: Maybe. But the other side of the coin that apologetics would offer is that the Book of Mormon, being an ancient text, had influenced Native Americans from generation to generation so that there was already a remnant of Book of Mormon truth in Seneca culture. Then it becomes a question of in which direction influence might have moved.
© 2015 Religion News LLC
http://janariess.religionnews.com/2015/02/05/new-theory-connects-native-american-prophet-joseph-smith-book-mormon/ [with comments]
--
Joseph Smith Discovering the Book of Mormon
http://www.youtube.com/watch?v=hLN-EMAn10c [with comments]
===
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Greensburg, KS - 5/4/07
"Eternal vigilance is the price of Liberty."
from John Philpot Curran, Speech
upon the Right of Election, 1790
F6
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