Some works show their true colors right away. Gene Edward Veith’s book, Reading Between The Lines, addresses philosophical ideas, literary sub genres, and reader criticisms in order to ascertain a Christian’s role in literature. He also goes through various historical periods and examines their more prominent works and schools of thought. While a select few of his conclusions about Christianity in relation to the arts have merit, others contain more damaging implications. Specifically, his statements regarding television represent inaccurate and offensive thinking.
Livingstone, Paisley & Carl Plantinga. The Routledge Companion to Philosophy and Film. London: Routledge – Taylor & Francis Group. 2009. Print.
American fundamentalism and American evangelicalism seem to go hand in hand. Evangelicalism and fundamentalism both stress life based on the bible, repentance, and a personal relationship with God. No one would deny the massive influence that fundamentalism had on evangelicalism or the similarities between the two. Although some historians would suggest that evangelicalism was experiential and sectarian while fundamentalism was conservative and anti-modernist, it is clear that fundamentalism would never have survived as long as it has if it was not able to adapt to modernity and exist within a pluralist society.
In his classic work Christ and Culture, H. Richard Niebuhr asserts that the relationship between earnest followers of Jesus Christ and human culture has been an "enduring problem."1 How should believers who are "disciplining themselves for the purpose of godliness" (1 Tim. 4:7) relate to a world whose culture is dominated by "the lust of the flesh, the lust of the eyes, and the boastful pride of life" (1 John 2: 16)? Culture is God's gift and task for human beings created in His image and likeness. At creation humanity received a "cultural mandate" from the sovereign Creator to have dominion over the earth and to cultivate and keep it (Gen. 1:26, 28; 2:15). But sin's effects are total, and culture—whether high, popular, or folk—has been corrupted thoroughly by rebellion, idolatry, and immorality. How, then, should Christians, who have been redeemed, "not with perishable things like gold or silver . . . but with precious blood, as of a lamb, unblemished and spotless, the blood of Christ" (1 Pet. 1:18-19) live in relation to culture? According to Jesus in His high priestly prayer, believers are to be in the world but not of it (John 17:11-16). But in what way? How do believers act in and interact with the "crooked and perverse generation" (Phil. 2:15) that surrounds them and of which they are a part?
...unified different race and socioeconomic classes. Lastly Bacon’s Rebellion allowed minorities to expand in Virginia. Ronald Takaki claims, "During the last quarter of the century, the black population of Virginia increased steeply to 9,000 and possibly to even 20,000 out of 63,000 for the entire colony." (60) This growth of African America in the late 1600’s happened after bacon rebellion.
Identity theft is one of the most pervasive and rapidly growing criminal activities in America. It is also one of the most devastating crimes for victims. One of the most common forms of identity theft is credit and debit card fraud. Credit card fraud not only exposes private payment information to thieves, but possibly the cardholder's name, address, and social security number. A 2003 survey from the Identity Theft Resource Center found that approximately seven million people were victims of identity theft over the previous 12 months. 73% of respondents indicated that the theft of their identity involved the unauthorized use of their credit card information, while only 15% of these victims find out about the theft of their credit card data through proactive action taken by a business. Unauthorized access to credit information often results in a wide array of fraudulent activity and consumer debt, including new and unauthorized credit card accounts, bank accounts, loans, mortgages, and more. Consumers may find themselves in unauthorized debt up to hundreds of thousands dollars before they ever realize there is a problem.
Reynolds, David S. Faith in Fiction: The Emergence of Religious Literature in America. Cambridge: Harvard University Press, 1981.
Kirchheimer, Sid. "Identity Theft Is a Growing Danger." Identity Theft. Ed. Stefan Kiesbye. Detroit: Greenhaven Press, 2012. At Issue. Rpt. from "'They Stole My Name!' Each Year Identity Thieves Target 11 Million Americans. Here's What You Can Do to Protect Yourself." Saturday Evening Post (Jan.-Feb. 2011). Opposing Viewpoints in Context. Web. 21 Dec. 2013.
Kinnard, Roy and Tim Davis. Divine Images: A History of Jesus on the Screen. New York: Carol, 1992.
Davis, Edward B. “The Christian Century”. Chicago. Jul 15 – Jul 22. 1998. Vol 115,
One argues that today we have a crisis of belief, not a crisis of faith. To explain this crisis, I will briefly examine the relationship between faith and belief, explain why cultural shift is important to note when trying to understand religious issues, go into detail on the three hallmarks of each of the two cultures by showing how they compare to each other, show how Tillich’s notion of correlation deals with this idea of culture and a crisis of belief, and explain how Marsh’s notion of a “theology of negotiation” (33) fits with Lonergan’s definition and allows him to argue that film can help us raise theological questions.
Religious films in the pre-1968 era distinguish themselves as literal interpretations of the Old and New Testaments. America, in this era, held religion as central to everyday life. DeMille's “King of Kings” and similar movies that follow in form support this inference. Consider the context of DeMille's 1932 movies, “Sign of the Cross.” Depression and the great dustbowl were commonplace across America. The masses embraced religion and this is evident in the literal bible story films. Additionally, the righteous people in the films represented the working class people of America, and the blasphemers represented the elite minority. They were usually powerful, corrupt, and sometimes Jewish.
A rapid upsurge in identity theft has significantly risen. It is enabled by technological advancements and an increase in current internet usage throughout Australia. This has encouraged current debates; resulting in implications for law enforcement bodies, businesses and governments. As the Australian laws are recent, there have been no published decisions that have considered the meaning of a new provision. The Criminal Code Act (Cth), Financial Transaction Reports Act 1988 (Cth) and Migration Act 1958 (Cth) are intended to protect society from practices of identity theft; though these legislations have been unsuccessful in adequately protecting and covering the demands of identity theft in Australia.
For the most part, Christian-themed films are a complete hit or a miss - and I don’t mean that in terms of box office success, either. To be fair, nearly every single Christian movie manages to perform reasonably well in that regard. No, I’m talking in terms of entertainment quality - which, at the end of the day, is the only characteristic that truly matters when you’re deciding whether or not to watch a specific movie.
Silverman, Kaja. "Suture [Excerpts]." In Narrative, Apparatus, Ideology: A Film Theory Reader, edited by Philip Rosen, 219-235. New York: Columbia University Press, 1986.