Is There a Heaven for a Gangsta? : Hip Hop, Spirituality, and Heaven

A content analysis was conducted on the lyrics of 24 Hip Hop songs to identify how Black male Hip Hop artists discuss heaven. The songs were released between 1993 and 2015 and phenomenology was the theoretical foundation on which the themes were identified. I propose that Black Hip Hop artists create a heaven that reflects their own experiences, values, and traditions, envision a heaven where the weak and oppressed receive vindication from the indignities suffered on earth as well as a way to connect with dead loved ones. Essentially, Black Hip Hop artists’ expressions of heaven acknowledge racial experiences, demonstrates their belief in God and/or a Higher Power, as well as their need to communicate with God and/or a Higher Power. Furthermore, Black male Hip Hop artists’ expressions of heaven highlight their need to seek the direction of God and/or a Higher Power, motivates them to create positive change in their communities, and perceive heaven and/or the afterlife in ways that are based on their earthly relationships and experiences. This study was led by the following two questions: (1) How is heaven described by Black male artists in Hip Hop? (2) How do Black male Hip Hop artists conceptualizations of heaven shape their perceptions of earthly experiences? An analysis of the 24 Hip Hop lyrics revealed Black male Hip Hop artists described heaven in the following five ways: (a) Heaven as Superior to Earth; (b) Heaven as the Ultimate Reward; (c) Heaven as Reunification with Loved Ones; (d) Heaven as Segregated; (e) Heaven as Synonymous with Sensual Love. Qualitative examples are provided to support each of the aforementioned themes

A Time to Laugh: Religious Humor in Contemporary Russia

Contemporary Russian religious humor continues the tradition of this spiritual and selfsacrificial laughter. The anecdotes that are gathered here make fun not only of religion and its characteristic attributes, but of human imperfections and shortcomings, which manifest themselves in relation to various aspects of worship. Everything is good in moderation, including religious zeal that is not the goal by itself, but the instrument of spiritual and moral development. There is a proverbial saying in Russia—force a fool to pray to God and he will beat his forehead. Many anecdotes portray in a comic light this certain pseudo-piety, the eternal human intention to follow the letter of religion to the detriment of its spirit, while remaining the same stingy, calculating, deceitful, vain, and lustful creatures that care not a bit about their own inner transformation. Religious anecdotes mock blind imitation of the authorities, literal (and often absurd) interpretation of the Scriptures, inappropriate claims to sainthood, and the insatiable desire to use God and religion in self-interest. Religious humor, therefore, purifies human souls from the filth of intolerance and fanaticism. It awakens respect and compassion toward those people who profess another faith or hold different views and opinions, and belong to diverse races, nations, classes and civilizations. Thus, religious humor teaches us to love and appreciate religion in ourselves and not ourselves in religion—an attitude needed in our contemporary post-Cold War world, stricken by the fever of religious terrorism

Thomas Hooker, Martin Luther, and the Terror at the Edge of Protestant Faith

Unlike their Roman Catholic counterparts, early Protestants insisted that individual Christians could be certain that they personally enjoyed God’s favor and would be saved. Their faith in Christ’s redeeming work would give them “assurance of salvation,” and their ministers insisted that every Christian ought to feel that assurance. This article argues that Protestant assurance did not – and could not – banish believers’ anxiety that God’s saving promises had never been meant for them. “Behind” the God who promised salvation lurked a “hidden God” who had decided the ultimate fate of every individual before the beginning of time. Even the strongest believers – Martin Luther and the first-generation New England minister Thomas Hooker are offered as examples – dreaded the wrath of a terrifying God who might at any moment dash their comfort to pieces