Crucifying Jesus And Secularizing America

Jesus is crucified everyday in the United States. Christians, especially conservatives, show greater hostility toward their own faith and contribute far more to the nations secularization than often wrongly accused atheists, liberals, humanists, Democratic activists, or card carrying members of the American Civil Liberties Union (ACLU). America must examine what it means to be a country of faith. In doing so, citizens should ask how they come together as one nation under the same God where all are welcomed as part of the same national family. Part politics, theology, and constitutional analysis, the book offers a possible answer that speaks to the American soul.

Jesus is crucified everyday in the United States. Christians, especially conservatives, show greater hostility toward their own faith and contribute far more to the nation´s secularization than often wrongly accused atheists, liberals, humanists, Democratic activists, or card carrying members of the American Civil Liberties Union (ACLU). America must examine what it means to be a country of faith. In doing so, citizens should ask how they come together as one nation under the same God where all are welcomed as part of the same national family. Part politics, theology, and constitutional analysis, the book offers a possible answer that speaks to the American soul.

At the turn of the twentieth century, American popular culture was booming with opportunities to see Jesus Christ. From the modernized eyewitness gospel of Ben-Hur to the widely circulated passion play films of Edison, Lumière, and Pathé; from D. W. Griffith’s conjuration of a spectral white savior in Birth of a Nation to W. E. B. Du Bois’s “Black Christ” story cycle, Jesus was constantly and inventively visualized across media, and especially in the new medium of film. Why, in an era traditionally defined by the triumph of secular ideologies and institutions, were so many artists rushing to film Christ’s miracles and use his story and image to contextualize their experiences of modernity? In The Disappearing Christ, Phillip Maciak examines filmic depictions of Jesus to argue that cinema developed as a model technology of secularism, training viewers for belief in a secular age. Negotiating between the magic trick and the documentary image, the conflicting impulses of faith and skepticism, the emerging aesthetic of film in this period visualized the fraught process of secularization. Cinematic depictions of an appearing and disappearing Christ became a powerful vehicle for Americans to navigate a rapidly modernizing society. Studying these films alongside a multimedia, interdisciplinary archive of novels, photographs, illustrations, and works of theology, travel writing, and historiography, The Disappearing Christ offers a new narrative of American cultural history at the intersection of cinema studies and religious studies.

What was crucifixion? Why was Jesus of Nazareth executed and what really happened? Gerard Sloyan begins with history and traces the development of the New Testament accounts of Jesus' death. He shows how Jesus' death came to be seen as sacrificial and how the evolving understandings of Jesus' death affected those who suffered most from it - the Jews. He then traces the emergence and development - in theology, liturgy, literature, art - of the conviction that Jesus' death was redemptive, as seen both in soteriological theory from Tertullian to Anselm, in the Reformation and modern eras, and in more popular religious responses to the crucifixion. Especially fascinating is the story of the emergence of a distinct "Passion piety" that still characterizes the West. In all this Sloyan detects the separation of the cross from Jesus' life and resurrection, allowing the mythicizing of an event too large for mere words to handle: the mystery of the cross.

Jesus is the end of all religion. All the sacrifices of priests and people are rendered null and void by Jesus' one-time-for-all-time sacrifice for all people, everywhere, past, present, and future tense. Jesus' death and resurrection save us from our own religiosity.

When Christopher Columbus arrived in the New World in 1492, there began a new way of the cross, traced for five hundred years in the lives of the poor and oppressed peoples of the Americas. These short meditations on the stations-by such figures as Gustavo Guiterrez, Enrique Dussel, Leonardo Boff, Helder Camara, Elsa Tamez, and Jon Sobrino-reflect on the passion of Christ against the background of conquest. They write, as Virgil Elizondo says in his preface, to "invite our readers to take this journey with us, to share our suffering, to experience our crucifixion, and to taste in anticipation our Easter joy. We invite all-rich and poor, black and brown and white, clerics and lay people-to a profound conversion that will stimulate us to build a better world in the Americas, a world of the new humanity enjoying justice, freedom, and love."

Where else but America do people ask: What Would Jesus Do? What Would Jesus Drive? What Would Jesus Eat? "This book is for believers and non-believers alike. It is not a book about whether one should believe in Jesus, but about how Americans have believed in and portrayed him."—from the Introduction Jesus in America is a comprehensive exploration of the vital role that the figure of Jesus has played throughout American history. Written by one of our most distinguished historians, Richard Wightman Fox, this book provides a brilliant cultural history of Jesus in America from its origins to today, demonstrating how Jesus is the most influential symbolic figure in our history. Benjamin Franklin understood Jesus as a wise man worthy of imitation. Thomas Jefferson regarded him as a moral teacher. The assassination of Abraham Lincoln, which occurred on Good Friday, was popularly interpreted as paralleling the crucifixion of Jesus . . . as one preacher put it, "Jesus Christ died for the world, Abraham Lincoln died for his country." Elizabeth Cady Stanton appropriated Jesus' message to champion women's rights. George W. Bush named Jesus as his favorite political philosopher—and several other GOP candidates followed suit—during the last presidential race. As we have seen in recent presidential elections, the name of Jesus is often thrust into the center of political debates, and many Americans regularly enlist Jesus, their ultimate arbiter of value, as the standard-bearer for their views and causes. Fox shows how Jesus influenced such major turning points in American history as: Columbus's voyage of discovery The arrival of the English puritans and Spanish missionaries The American Revolution The abolition of slavery and the Civil War Labor movements Social and cultural revolutions of the sixties and beyond The swelling tide of Christian voices in the politics and entertainment of today Fox gives an expert, lively account of all the ways that Jesus is portrayed and understood in American culture. Extensively illustrated with images representing the multitude of American views of Jesus, Jesus in America reveals how fully and deeply Jesus is ingrained in the American experience.

Few treatments of the death of Jesus Christ have made a point of accounting for the gruesome, degrading, public manner of his death by crucifixion, a mode of execution so loathsome that the ancient Romans never spoke of it in polite society. Rutledge probes all the various themes and motifs used by the New Testament evangelists and apostolic writers to explain the meaning of the cross of Christ. She shows how each of the biblical themes contributes to the whole, with the Christus Victor motif and the concept of substitution sharing pride of place along with Irenaeus's recapitulation model.