By Anthony B. Pinn, Allen Dwight Callahan
From aid for racial discrimination to justification for fight opposed to the established order, the biblical textual content and its key figures have performed a well-known position within the improvement of spiritual discourse on urgent socio-political issues. Slavery and endured discrimination got theological sanction throughout the previous testomony tale of Ham, yet what of his descendent Nimrod the hunter? African American non secular lifestyles and the tale of Nimrod interrogates the character and which means of the biblical determine Nimrod's legacy for the kids of Africa, laying off gentle on an interesting question: for individuals of African descent is Nimrod well-known, or infamous?
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Extra resources for African American religious life and the story of Nimrod
14. Larry S. 5 (February 1966): 389. 15. , 393. 16. Ibid. 17. , 392. 18. Toorn and Horst, “Nimrod before and after the Bible,” 26–28. 19. Although not addressed in this chapter, the interpretation of Nimrod within Islamic circles remains an untapped source for understanding how this figure has been perceived from age to age, and from culture to culture. 1057/9780230610507 - African American Religious Life and the Story of Nimrod, Edited by Anthony B. com - licensed to University of South Florida - PalgraveConnect - 2011-04-30 26 2 God of Restraint: An African American Humanist Interpretation of Nimrod and the Tower of Babel Anthony B.
From this I reasoned that my blackness could not be an insult nor could it be something with which I was cursed. Rather, there was actually something GOOD and God-like within it. 1057/9780230610507 - African American Religious Life and the Story of Nimrod, Edited by Anthony B. com - licensed to University of South Florida - PalgraveConnect - 2011-04-30 36 37 the little children of the world, despite what I had been taught in word and song. Either I had missed a class in which sense was made of these two conflicting views of being black, or I had been given the wrong textbook.
What Frank Brown says in his discussion of the relationship between aesthetics and religion bears on this notion of Restraint as foundational within religion. ”9 Christians have traditionally understood this limitation on human creativity and imagination as a fundamental good—a way of protecting us from ourselves. But is this a necessary, or even the most appropriate, theological interpretation of Restraint? It appears to me that the concept of Restraint as God does not exercise this type of authority for the good of humanity.