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Teresa de Santo Domingo, born with the name Chicaba, was a slave captured in the territory known to seventeenth- and eighteenth-century Spanish and Portuguese navigators and slave traffickers as La Mina Baja del Oro, the part of West Africa that extends through present-day eastern Ghana, Togo, Benin, and western Nigeria. Upon the death of her Spanish master, Chicaba was freed to enter a convent. The Dominicans of La Penitencia in Salamanca accepted her after she had been rejected by several other monasteries because of her skin color. Even in her own religious community, race put her at a disadvantage in the highly stratified social hierarchy of monastic houses of the era. Her life story is known to us through a document entitled Compendio de la vida ejemplar de la Venerable Madre Sor Teresa Juliana de Santo Domingo, which is the foundational documentary evidence in the case for beatification of this nun, and as such it is the most significant and comprehensive source of information about her. This volume, the first English translation of the Compendio, is a hagiography, an example of a biographical genre that recounts the lives and describes the spiritual practices of saints officially canonized by the Church, respected ecclesiastical leaders, or holy people informally recognized by local devotees. The effort to have Chicaba canonized continues today, as Fra-Molinero and Houchins explore in their introduction to the volume.
Teresa de Santo Domingo, born with the name Chicaba, was a slave captured in the territory known to seventeenth- and eighteenth-century Spanish and Portuguese navigators and slave traffickers as La Mina Baja del Oro, the part of West Africa that extends through present-day eastern Ghana, Togo, Benin, and western Nigeria. Upon the death of her Spanish master, Chicaba was freed to enter a convent. The Dominicans of La Penitencia in Salamanca accepted her after she had been rejected by several other monasteries because of her skin color. Even in her own religious community, race put her at a disadvantage in the highly stratified social hierarchy of monastic houses of the era. Her life story is known to us through a document entitled Compendio de la vida ejemplar de la Venerable Madre Sor Teresa Juliana de Santo Domingo, which is the foundational documentary evidence in the case for beatification of this nun, and as such it is the most significant and comprehensive source of information about her. This volume, the first English translation of the Compendio, is a hagiography, an example of a biographical genre that recounts the lives and describes the spiritual practices of saints officially canonized by the Church, respected ecclesiastical leaders, or holy people informally recognized by local devotees. The effort to have Chicaba canonized continues today, as Fra-Molinero and Houchins explore in their introduction to the volume.
The early Christian writer Tertullian first applied the epithet "bride of Christ" to the uppity virgins of Carthage as a means of enforcing female obedience. Henceforth, the virgin as Christ's spouse was expected to manifest matronly modesty and due submission, hobbling virginity's ancient capacity to destabilize gender roles. In the early Middle Ages, the focus on virginity and the attendant anxiety over its possible loss reinforced the emphasis on claustration in female religious communities, while also profoundly disparaging the nonvirginal members of a given community. With the rising importance of intentionality in determining a person's spiritual profile in the high Middle Ages, the title of bride could be applied and appropriated to laywomen who were nonvirgins as well. Such instances of democratization coincided with the rise of bridal mysticism and a progressive somatization of female spirituality. These factors helped cultivate an increasingly literal and eroticized discourse: women began to undergo mystical enactments of their union with Christ, including ecstatic consummations and vivid phantom pregnancies. Female mystics also became increasingly intimate with their confessors and other clerical confidants, who were sometimes represented as stand-ins for the celestial bridegroom. The dramatic merging of the spiritual and physical in female expressions of religiosity made church authorities fearful, an anxiety that would coalesce around the figure of the witch and her carnal induction into the Sabbath.
In the secret heart of London, under the cover of endless darkness, is the Nightside. But enter at your own risk. The party animals who live here may be as inhuman as their appetites... My name is John Taylor. The Nightside is my home, and I’ve got a brand new full-time job there (in addition to my private eye work) as Walker—the Voice of the Authorities. I’m also marrying the love of my life, Suzie Shooter, the Nightside’s most fearsome bounty-hunter. But nothing comes easy here. Not life. Not death. And for certain, not happily-ever-after. Before I can say “I do,” I have one more case to solve as a private eye—and my first assignment as Walker. Both jobs would be a lot easier to accomplish if I weren’t on the run, from friends and enemies alike. And if my bride-to-be weren’t out to collect the bounty on my head...
Urban Apologetics examines the legitimate issues that Black communities have with Western Christianity and shows how the gospel of Jesus Christ—rather than popular, socioreligious alternatives—restores our identity. African Americans have long confronted the challenge of dignity destruction caused by white supremacy. While many have found meaning and restoration of dignity in the black church, others have found it in ethnocentric socioreligious groups and philosophies. These ideologies have grown and developed deep traction in the black community and beyond. Revisionist history, conspiracy theories, and misinformation about Jesus and Christianity are the order of the day. Many young African Americans are disinterested in Christianity and others are leaving the church in search of what these false religious ideas appear to offer, a spirituality more indigenous to their history and ethnicity. Edited by Dr. Eric Mason and featuring a top-notch lineup of contributors, Urban Apologetics is the first book focused entirely on cults, religious groups, and ethnocentric ideologies prevalent in the black community. The book is divided into three main parts: Discussions on the unique context for urban apologetics so that you can better understand the cultural arguments against Christianity among the Black community. Detailed information on cults, religious groups, and ethnic identity groups that many urban evangelists encounter—such as the Nation of Islam, Kemetic spirituality, African mysticism, Hebrew Israelites, Black nationalism, and atheism. Specific tools for urban apologetics and community outreach. Ultimately, Urban Apologetics applies the gospel to black identity to show that Jesus is the only one who can restore it. This is an essential resource to equip those doing the work of ministry and apology in urban communities with the best available information.
Right from the very beginning in eternity past, God had planned history with His Son having a bride, a companion that would co-reign with Him and enjoy Him forever. That is the eternal purpose of God in creating a bride for His Son. If you read the Scripture from cover to cover, you would discover that God teaches us in a variety of different ways. Sometimes God uses powerful word pictures, sometimes He uses symbols, sometimes He uses examples of people both good and bad. Sometimes God uses a direct word, an authoritative word, sometimes He uses examples from nature, like a tree planted by the rivers of water that will not cease to bear fruit. This book highlights how God gave us an example of an ancient Jewish wedding ceremony that correlates with Christ, the Bridegroom, and His bride the church. From the father choosing a bride for his son, paying the bridal price, the bridegroom snatching his bride and bringing her to the bridal chamber, and then finally co-reigning with him in their household with him as the head. It is absolutely amazing the correlation between the two. What was a mystery to the Jews has been revealed. The mystery was that both Jew and Gentile called the church would be the bride of Christ. The bride of Christ is describing the kind of relationship we can have with Jesus. God is seeking willing lovers, who would voluntarily seek His heart, voluntarily surrender to Him, and voluntarily love Him with all their heart, soul and mind, and strength.
Hood's unique and fascinating work probes the mythic roots of racial prejudice in Western attitudes toward color. With special attention to the history of ideas, but also to pictorial images and popular movements, Hood documents the inception and growth of the myth of black carnality, with its commingling of disdain and desire, fear and fascination.
In Jesus the Bridegroom, Brant Pitre once again taps into the wells of Jewish Scripture and tradition, and unlocks the secrets of what is arguably the most well-known symbol of the Christian faith: the cross of Christ. In this thrilling exploration, Pitre shows how the suffering and death of Jesus was far more than a tragic Roman execution. Instead, the Passion of Christ was the fulfillment of ancient Jewish prophecies of a wedding, when the God of the universe would wed himself to humankind in an everlasting nuptial covenant. To be sure, most Christians are familiar with the apostle Paul's teaching that Christ is the 'Bridegroom' and the Church is the 'Bride'. But what does this really mean? And what would ever possess Paul to compare the death of Christ to the love of a husband for his wife? If you would have been at the Crucifixion, with Jesus hanging there dying, is that how you would have described it? How could a first-century Jew like Paul, who knew how brutal Roman crucifixions were, have ever compared the execution of Jesus to a wedding? And why does he refer to this as the "great mystery" (Ephesians 5:32)? As Pitre shows, the key to unlocking this mystery can be found by going back to Jewish Scripture and tradition and seeing the entire history of salvation, from Mount Sinai to Mount Calvary, as a divine love story between Creator and creature, between God and Israel, between Christ and his bride--a story that comes to its climax on the wood of a Roman cross. In the pages of Jesus the Bridegroom, dozens of familiar passages in the Bible--the Exodus, the Song of Songs, the Wedding at Cana, the Woman at the Well, the Last Supper, the Crucifixion, and even the Second Coming at the End of Time--are suddenly transformed before our eyes. Indeed, when seen in the light of Jewish Scripture and tradition, the life of Christ is nothing less than the greatest love story ever told.
Is the Black Church dying? The picture is mixed and there are many challenges. The church needs spiritual revival. But reviving and strengthening the Black Church will require great wisdom and courage. Reviving the Black Church calls us back to another time, borrowing the wisdom of earlier faithful Christians. But more importantly, it calls us back to the Bible itself. For there we find the divine wisdom needed to see all quarters of the Black Church live again, thriving in the Spirit of God. It’s pastor and church planter Thabiti Anyabwile's humble prayer that this book might be useful to pastors and faithful lay members in reviving at least some quarters of the Black Church, and churches of every ethnicity and context— all for the glory of God.
These narratives by four famous black woman preachers and evangelists, published between 1835 and 1907, all share a theme that continues to dominate Afro-American literature even today: the power of Christianity to give strength and comfort in the struggle for liberation from caste and gender restrictions.