I Like It Because The Hero

Derogatory jokes or nicknames are used as discrimination against nearly every cultural group in the diverse society we live in. They can be used in a variety of situations and for a variety of reasons. Two instances of discriminatory folklore that I have experienced in my life stem from a regional background and from a religious background.

In the novel Killing Jesus, Jesus was born Jewish and as he gets older, he comes to a realization that he is the son of God. Jesus spread his teachings across Jerusalem that he is the savior, which, at that time, was not legal. Jesus was discriminated against, arrested, nailed to a cross, and killed for teaching his creeds to others. Even though Jesus knew that, any religion other than Judaism was illegal at the time, he stuck to his morals and

The issue between the Gospel of Matthew and Judaism is a convoluted one. The picture that emerges when talking about whether Jesus’s teaching is anti-Semitic or not becomes ambivalent and it is not easy to interpret, as Coogan has pointed out, “Matthew functions as a bridge between the two Testaments . . .”(Coogan, 1746). In the context of Jewish-Christian dialogue, the fundamental question is how much of Judaism’s principles and practices ascribed to Jesus are preserved from traditional Judaism? As much as Matthew’s Gospel has been considered to be an extremely anti-Semitic, especially in the Christian realm, there remains substantial evidence indicating how Jesus, as presented by Matthew, had preserved the quintessence of Judaism.

The story says that God told Moses to have each family take a lamb and to slaughter the it then and paint the door posts with the lambs blood. Then that night, the Angel of Death would “passover” the homes protected by the blood, but take the lives of the first born children unprotected by the blood of the lamb. Also in Christian religion it says “Though he was harshly treated, he submitted and opened not his mouth; like a lamb led to the slaughter or a sheep before the shearer, he was silent and opened not his mouth” (Isaiah 53:7). Just like who the lamb was used in Egypt, Jesus was used when on the cross. They sacrificed his blood just like the

The Gospel of Mark tells the story of Jesus visiting his hometown. He visited a synagogue and begins to teach the people around him, but the people were offended. People questioned him as only the carpenter, the son of Mary. The implied meaning is that he was worthless teaching, and he could only heal a few people. Jesus was the son of God and many skeptical people in his time did not believe it. Jesus went through many different times of not being socially accepted, like how Rucker was socially rejected for remarrying. In their times, peers made choices of what others would think or would not accept what they did not know. It was considered ‘unacceptable’ to make these decisions for the reason that

This also presents the idea to the reader that Owen was a miracle since birth. In addition, the reader can see that the Unspeakable Outrage also has to do with the priests controversial belief system because they believe Owen’s story is a sin and the story of Jesus’s birth is a miracle.

This kind woman tried to encourage this boy to have faith in God and Jesus, Jesus was the “lamb of god” also “a man with sorrows and acquainted with grief.” “Sundays [were] days for Jesus; it was wrong to feel comfortable or laugh on a Sunday.” Jesus was the lamb of god and went around the world for three years sending his message to others implying them not to do harm. When the little boy grew up to be a businessman, “he began to wonder about Jesus [again],” in a different aspect than before. The businessman knew that great successful businessmen inspire enthusiasm and build great organizations, Jesus Christ already established the greatest organization above anyone else. The businessman now waited to see if anyone would write a novel about Jesus Christ, an individual who knew him personally. In the businessman’s mind, he would treat Jesus Christ as an individual he never heard of before. The businessman had no faith in Jesus Christ, but was interested in making money off a character he thinks is weak, and grabbed twelve individuals from the bottom of the chain and built the greatest organization people praised him love and forgiveness. Nobody wrote the book so the businessman wrote the book

Eduardo Bonilla-Silva is a professor of sociology. He has written multiple books about color racism. The linguistics of color blind racism: how to talk nasty about blacks without sounding “racist” is one of the works that incudes color racism that I will be discussing. This title describes how other races that are racists are trying to hide so they find ways to speak about the blacks trying to not sound racist. I am in agreement with Silva’s work because I have witnessed instances where semantic moves, diminutives and projection have occurred.

Living in America, it is again expected that these racial slurs are a part of our language. Leong writes in her essay, "Language is the tool used to define us and differentiate us from the next person. Sometimes these things are innocuous, depending on the particular word and the context in which it is used. Often they serve to ridicule and humiliate." Both of these writers explain how nigger and chink are most commonly used in an offensive manner. But the people (chinks and niggers) that those words were meant to hurt, are also used by the niggers and chinks in their daily conversations. "It could be applied to a man who had distinguished himself in some situation that brought their approval for his strength, intelligence, or drive" (Naylor,1986,p.470).

Color-blind racism has a linguistic style which forms when dominate groups speak about subordinate groups without sounding racist. The author describes it as using “thread to join pieces of fabric into garments.” (Bonilla-Silva, Pg.53). “If the garment is being assembled in an open forum (with minorities present or in public venues), dominant actors will weave its fibers carefully (‘I am not a racist, but…”) and not too tight (I am not black, so I don’t know”). If, in contrast, the needlework is being done among friends, the cuts will be rough and the seams loose (“Darned lazy niggers”). (Bonilla-Silva, Pg.53). The idea is relative to the social change due to the result of the civil rights moment era, which no longer permitted blatantly racist speech in public settings. Contemporary racial discussions are done in a subtle way that allows these individuals to express their views and preserve their racial neutrality image. This chapter discusses color- blind racism and the five components avoidance of racist speech, semantic moves, projection, diminutives, and rhetorical incoherence.

There is a lot of reference made about Gentiles and Jews but it comes much later in the New Testament when the Jews having already rejected Jesus Christ sought to assert religious superiority and thus the word Gentiles features but it too makes no racial distinction, there were no brown black or white Gentiles, everyone else who wasn’t a Jew was just a gentile, nothing more nothing less. Their idea of ethnic superiority did not come from God as seen in Genesis 12:3 When God called Abraham, he said "In thee all thee families of earth would be blessed.". Genesis 22:18, says that Abraham's seed "all the nations of earth would be blessed." The New Testament resonates with the old as Paul says in Galatians 3:6. God's offer of salvation was to the entire world (see Matt. 28:19-20; Acts 1:8; 10:1-11:18; I John 2:2).

between two groups that are unequal in power and control.” Last week’s reading lesson tells us that Jesus was born in a poor society. In my conclusion, I believe that Jesus defied the system of

Levine’s book titled The Misunderstood Jew: The Church and the Scandal of the Jewish Jesus proves to be a highly informative resource when trying to understand the intricate relationship between Christianity and Judaism. Levine’s primary objective seems to be a desire to address the idea that there is a vast, irreconcilable disparity between the beliefs and practices of Christians and Jews. Levine’s central argument focuses upon a common misperception of this dissimilarity: it is the result of Jesus being in direct opposition to Judaism. Furthermore, she contends that only a decided openness and interfaith dialogue between Christianity and Judaism can truly provide the most complete and compelling portrait of Jesus’s life and work. To me, the most edifying facet of Levine’s argument was her call to anchor Jesus within the historical and cultural context in which he was teaching in order to best understand his work and his message. Levine not only provides support for this idea throughout The Misunderstood Jew, but near the end of the novel also offers up ways in which both Christians and Jews can reconcile these two ostensibly conflicting perceptions of Jesus. Therefore, in this essay, I will analyze Levine’s arguments regarding the importance of historical/cultural context in Chapter One and Chapter Four while synthesizing it with her solutions presented in Chapter Seven.

The Book of Matthew says Jesus left Galilee and went north to the region of Tyre and Sidon. A certain woman came to Jesus, crying out, “Lord, Son of David, have mercy on me! My daughter is demon-possessed and suffering terribly” (Matthew 15:21-22). The woman was a Gentile, of Syrophoenician origin. She is described as "a Greek, a Syrophoenician by race" in Mark 7:26 (KJV).3 She wanted Jesus to cast the devil out of her daughter.

Statement was translated to mean that when Christians were forced with the question of whether gentiles Christians should still practice the special Jewish food (kosher) laws or could Gentiles eat what