The Unfinished Revolution: How Africa’s Assassinated Leaders Ignited the Diaspora

 

A recent viral video circulates a somber roll call: Patrice Lumumba. Thomas Sankara. Chris Hani. Amílcar Cabral.

For a casual viewer, this is a history lesson—a list of African heads of state and revolutionaries whose lives were cut short by assassination. But for the African Diaspora, this is not just a list of names; it is a family tree of resistance.

While these leaders fought for the liberation of the Congo, Burkina Faso, or South Africa, their influence defied borders. Their defiance against imperialism provided a blueprint for Black Power movements in the United States, anti-colonial struggles in the Caribbean, and cultural awakenings in Europe. They proved that the fight for Black liberation was not local, but global.

Here is how the lives—and deaths—of these African revolutionaries shaped the identity, politics, and soul of the Diaspora.

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1. The Global Martyr: Patrice Lumumba (DRC)

Assassinated: 1961

When Patrice Lumumba was executed in 1961, the shockwaves were felt far beyond the Congo. In New York City, Black activists stormed the United Nations in protest—a watershed moment that explicitly linked the Civil Rights Movement in the US to the anti-colonial struggle in Africa.

Lumumba became an instant martyr for the Diaspora. He symbolized the terrifying lengths to which imperial powers would go to silence Black autonomy. His death radicalized a generation of activists; Malcolm X frequently cited Lumumba, calling him "the greatest Black man who ever walked the African continent" for his refusal to compromise.

• The Diaspora Legacy: Lumumba’s execution signaled to Black Americans and Caribbeans that their fight for civil rights was part of a global war against white supremacy.

• Source: “Sold to Africa”: Remembering Patrice Lumumba

2. The Intellectual Bridge: Amílcar Cabral & Eduardo Mondlane

Assassinated: 1973 (Cabral) & 1969 (Mondlane)

Liberation isn't just about guns; it's about ideas. Amílcar Cabral (Guinea-Bissau) and Eduardo Mondlane (Mozambique) were warrior-intellectuals whose theories are still studied in Black Studies departments from London to Brazil.

Mondlane, who taught at Syracuse University in New York, physically bridged the gap between American academia and African warfare. Cabral, meanwhile, famously engaged directly with the Diaspora, speaking to Black organizations in Harlem. He distinguished between "brothers" (shared ancestry) and "comrades" (shared political struggle), giving the Diaspora a theoretical framework to understand their own identity as a weapon of resistance.

• The Diaspora Legacy: They internationalized the Black Power movement, turning it from a plea for inclusion into a demand for systemic change.

• Source: Amílcar Cabral on the African and Black American Experience

3. The Icon of Integrity: Thomas Sankara (Burkina Faso)

Assassinated: 1987

Thomas Sankara is often called "Africa's Che Guevara," but for many young Pan-Africanists in the Diaspora today, he stands alone.

Sankara’s rejection of foreign aid ("He who feeds you, controls you") mirrored the "Do For Self" philosophy of Black American leaders like Marcus Garvey. His assassination was not just a political coup; it was viewed by the Diaspora as the murder of a possibility—the proof that an African nation could be self-sufficient and fiercely independent without Western oversight.

• The Diaspora Legacy: In the digital age, Sankara has found new life. His speeches on women’s rights and environmentalism are viral content for Black millennials and Gen Z in the West, serving as a modern blueprint for progressive Black politics.

• Source: Thomas Sankara: The Upright Man

4. The Dangerous Hope: Chris Hani (South Africa)

Assassinated: 1993

While Nelson Mandela is the global face of peace, Chris Hani was the face of economic justice. As the leader of the South African Communist Party and chief of staff of Umkhonto we Sizwe, Hani represented the uncompromised demand for land and resources, not just voting rights.

His assassination in 1993, on the eve of democracy, nearly ignited a civil war. For the Diaspora, particularly those involved in radical politics in the UK and US, Hani represented the "road not taken"—a focus on the redistribution of wealth that remains the central conversation in discussions about reparations today.

• The Diaspora Legacy: Hani remains a symbol of the unfinished work of liberation—the reminder that political freedom without economic power is incomplete.

• Source: The Life and Death of Chris Hani

5. The Spiritual Anchor: Haile Selassie (Ethiopia)

Assassinated: 1975

While his political legacy in Ethiopia is complex, Haile Selassie’s impact on the Caribbean Diaspora is theological and absolute. As the defining figure of Rastafarianism, he provided a spiritual anchor for descendants of enslaved Africans in Jamaica who had been stripped of their history.

For the Rastafari movement, Selassie was not just a king; he was a messiah. His 1966 visit to Jamaica remains one of the most significant cultural events in Caribbean history.

• The Diaspora Legacy: Through Reggae music, Selassie’s image carried the message of Pan-Africanism to the entire world, influencing everyone from Bob Marley to modern hip-hop culture.

• Source: Emperor Haile Selassie, God of the Rastafarians

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Conclusion: The Bullet and the Seed

The assassination of these leaders was an attempt to kill an idea. However, history shows that these bullets often had the opposite effect. They turned men into myths and local struggles into global causes.

Today, when a young person in the Diaspora wears a t-shirt with Sankara’s face, quotes Lumumba, or listens to Reggae praising Selassie, they are proving a vital truth: The revolutionaries were silenced, but the revolution remains loud.

Quote of the Day: Frederick Douglass

 

“Power concedes nothing without a demand. It never did and it never will.”

—Frederick Douglass, 1857

A Learned Position: Wendell Pierce on the Historical Roots of American Violence

 

In a powerful clip from 2014 that remains distressingly relevant today, actor Wendell Pierce (The Wire, Treme) dissects the concept of "American violence." Speaking on a panel, Pierce dismantles the idea that contemporary societal violence is a new phenomenon or an anomaly. Instead, he argues that it is a "learned position," deeply rooted in the historical tactics used by white settlers and institutions to maintain dominance over Black and Indigenous peoples.

Pierce’s commentary is a necessary corrective to historical amnesia. By citing specific, brutal examples, he forces a confrontation with the uncomfortable truth that violence has been a foundational tool for control and resource extraction in American history.

The Theater of Terror: Pointe Coupée

Pierce begins by mentioning the Pointe Coupée slave conspiracy of 1795 in his home state of Louisiana. Following a failed insurrection attempt, authorities responded with performative brutality designed to terrorize the enslaved population into submission.

As historical records confirm, the leaders of the conspiracy were executed, and their heads were severed and placed on posts along the Mississippi River as a gruesome warning to others. Pierce uses this example to illustrate that extreme violence was not accidental; it was a calculated policy aimed at crushing resistance and maintaining the institution of chattel slavery.

Medical Dehumanization: The Tuskegee Experiment

Shifting from physical terror to institutional callousness, Pierce brings up the Tuskegee Syphilis Study (1932–1972). In this infamous study conducted by the U.S. Public Health Service, hundreds of Black men with syphilis were misled into believing they were receiving free health care.

Even after penicillin became the standard cure in the 1940s, researchers withheld treatment to observe the "natural progression" of the disease until death. Pierce poignantly describes this as watching "the pathology of how they die." This example highlights a form of violence that is bureaucratic and clinical, born from a dehumanizing worldview that saw Black subjects not as patients deserving care, but as lab rats for observation.

The Calculus of Genocide: The Trail of Tears

Finally, Pierce addresses the devastation wrought upon Native Americans, referencing the "Trail of Tears" and the infamous "smallpox blankets." While historians debate the extent and frequency of deliberately infecting blankets with smallpox (the most documented incident occurred at Fort Pitt in 1763, prior to the Trail of Tears era of the 1830s), Pierce’s underlying point regarding the intent of these policies is sound.

The forced relocation of Native American nations was a campaign of ethnic cleansing aimed at land seizure. Whether through direct warfare, forced marches under lethal conditions, or the fostering of disease, the ultimate goal was, as Pierce states, "to eliminate their population so we can take all of that land." The violence was a means to an economic end.

Conclusion

Wendell Pierce’s thesis is challenging but essential: the violence we see today is not a glitch in the system, but an inheritance. It is behavior that has been modeled through centuries of policy and practice. By confronting these historical truths—the beheadings, the medical neglect, the calculated displacement—we can begin to understand that American violence is indeed a "learned position," brought here and perfected over centuries. We have to remember, so that we can finally begin to unlearn it.

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Sources:

1. Pointe Coupée Conspiracy (1795): Hall, Gwendolyn Midlo. Africans in Colonial Louisiana: The Development of Afro-Creole Culture in the Eighteenth Century. Louisiana State University Press, 1992. (Details the conspiracy and the brutal aftermath of executions and decapitations).

2. Tuskegee Syphilis Study: Centers for Disease Control and Prevention (CDC). "The U.S. Public Health Service Syphilis Study at Tuskegee." (Confirming the timeline of 1932-1972 and the withholding of penicillin to observe the disease's progression).

3. Smallpox Blankets & Indian Removal: Fenn, Elizabeth A. "Biological Warfare in Eighteenth-Century North America: Beyond Jeffery Amherst." The Journal of American History, vol. 86, no. 4, 2000, pp. 1552–1580. (Discusses the documented use of smallpox blankets at Fort Pitt and the broader devastation of disease during colonization).

Black History Month 2026 - Day One

 

Quote of the Day: Cheikh Anta Diop

 

“The birth of Egyptology was thus marked by the need to destroy the memory of Negro Egypt at any cost and in all minds.”

—Cheikh Anta Diop

Astronomical Map

 

"The Sun Started Rolling": A Rare 1957 Eyewitness Account of the Miracle of Fátima

 

It is one of the most debated and documented supernatural events of the 20th century. On October 13, 1917, in a muddy field in Portugal, a crowd of roughly 70,000 people—believers, skeptics, and journalists alike—stared at the sky and saw the impossible.

The video above captures a rare and compelling piece of history: a 1957 interview with Dominic Reis, an eyewitness who was present at the Cova da Iria that day. Speaking in broken but passionate English, he recounts the terror and awe of the "Miracle of the Sun."

The Context: A Soaking Wet Crowd

The interview begins with Reis describing the harsh conditions. Historical records confirm that October 13, 1917, was marked by torrential rain. The crowd had gathered because three shepherd children (Lúcia, Francisco, and Jacinta) had predicted that the Virgin Mary would perform a miracle "so that all may believe."

Reis mentions "soldiers trying to stop us." This is a crucial historical detail. The Portuguese government at the time was staunchly anti-clerical and had previously imprisoned the children to stop the gatherings. On this final day, authorities set up barricades to prevent the massive influx of pilgrims, but the crowds broke through, wading through "3 inches of water and mud."

"The Sun Started Dancing"

Reis’s testimony aligns perfectly with thousands of other accounts from that day. He describes the sun "breaking" through the clouds and then behaving erratically:

• "The sun started rolling... like dancing from one place to another."

• "We see the sun come right into the tree."

This matches the "zig-zag" motion described by other witnesses, including Avelino de Almeida, a pro-government journalist for the newspaper O Século, who famously reported that the sun "danced" in the sky.

Reis vividly recalls the sheer terror of the moment the sun appeared to detach from the sky and plummet toward the earth. "Everyone started howling and crying," he says, noting that his mother grabbed him and screamed that it was the end of the world.

The "Impossible" Detail: Dry Clothes

Perhaps the most scientifically baffling part of the event—and the one Reis emphasizes with visible astonishment—is the aftermath.

After standing in pouring rain for hours in deep mud, and after the sun had "crashed" toward the earth and retreated, the physical environment had changed instantly.

"The ground was dry just like the floor here... and our clothes felt completely dry... just like it came from the laundry."

This detail is cited by many researchers as evidence against the theory of "mass hallucination." While a crowd could theoretically share a visual hallucination due to religious fervor or staring at the sun, a hallucination cannot dry soaking wet wool clothing and turn deep mud into dry dust in a matter of minutes.

Why This Video Matters

It is easy to read history books and view the event as a distant fable. But seeing the face of a man who was there, hearing the tremor in his voice as he says, "I can't get it out of my mind... it was a real miracle," bridges the gap between folklore and reality.

Whether one views the event through the lens of faith or skepticism, Dominic Reis’s testimony stands as a fascinating primary source—a firsthand report from the day the sun danced.

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Sources & Further Reading

• The Interview: The footage is from a 1957 interview conducted by John Haffert, co-founder of the Blue Army (World Apostolate of Fatima).

• Journalistic Account: You can read the original article by Avelino de Almeida in the October 15, 1917 edition of O Século, where he documented the event for a secular audience.

• Historical Context: The True Story of Fatima by John de Marchi offers a comprehensive collection of witness testimonies, including scientists and atheists who were present.

Yes, This is Tucker Carlson's Racism Looks Like

 

"Whiteness is a Psychosis": The Viral Clash Between Kehinde Andrews and Piers Morgan on the British Empire

In a heated segment from Good Morning Britain (originally broadcast in February 2020), academic Kehinde Andrews clashed with hosts Piers Morgan and Susanna Reid, as well as conservative commentator Toby Young, over the legacy of the British Empire.

The debate was sparked by Labour MP Lisa Nandy's suggestion that the word "Empire" should be removed from the British honours system (OBE, MBE) to make it more inclusive. What followed was a confrontation that went viral for its raw intensity and controversial claims.

The Debate: Key Arguments

1. The "Psychosis" of Whiteness The most explosive moment of the clip comes when Dr. Kehinde Andrews, a Professor of Black Studies, argues that the continued celebration of the British Empire is irrational. He states:

"Whiteness is a psychosis. You can't have a reasonable discussion... because this is the kind of thing you run into."

When challenged by a shocked Susanna Reid and Piers Morgan—who ask if he is calling all white people "psychotic"—Andrews clarifies that he is attacking the ideology of whiteness, not individuals. He argues that it is "deluded" and "irrational" for 60% of British people to believe the Empire was a force for good given its history of "rape, murder, torture, and famine."

2. The Nazi Comparison Andrews further inflames the panel by drawing a direct comparison between the British Empire and Nazi Germany. He argues that the Empire:

• Did not truly abolish slavery in practice until decades after 1807.

• Invented the "logic of race" and concentration camps.

• Paved the way for Nazi ideology.

He equates celebrating the Empire because of its infrastructure to saying, "The Nazis built motorways, so we should celebrate them."

3. The Defense of Empire Toby Young and Piers Morgan push back aggressively. Young argues that the British Empire was essential in defeating Nazi Germany, stating that without the Empire’s resources, Britain could not have stood alone in 1940. He calls Andrews' dismissal of this "psychotic" and accuses him of being the unreasonable one.

Morgan labels Andrews' "psychosis" comment as "racist" and "offensive," attempting to shut down the validity of his academic theory by framing it as a slur against white people.

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Reactions and Aftermath

The clip generated a polarized firestorm across social media and the British press.

• Accusations of Racism: Conservative outlets and viewers largely sided with Morgan and Young. The Daily Mail and The Sun ran headlines focusing on Morgan's accusation that Andrews was being racist against white people. Viewers on Twitter (now X) expressed outrage, calling Andrews "anti-British" and "disrespectful" to war veterans—a sentiment amplified because Andrews had previously appeared on the show calling the RAF bombing of Nazi Germany a "war crime."

• Support for Historical Revision: Conversely, many anti-racist activists and younger viewers praised Andrews for refusing to sugarcoat colonial history on national television. His supporters argued that Morgan and Young proved his point about "psychosis" by reacting with fragility and refusing to engage with the factual list of atrocities (famine, torture) Andrews presented.

• Academic Context: The term "Psychosis of Whiteness" wasn't just a throwaway insult; it is a central thesis of Andrews' academic work. In 2023, he released a book titled The Psychosis of Whiteness, which expands on the argument made in this clip: that Western society hallucinates a "benevolent" version of history to avoid facing the reality of systemic racism.

The Bottom Line

This clip remains one of the most cited examples of the cultural disconnect regarding British history. For one side, the Empire is a source of pride and military victory; for the other, it is a crime against humanity that Britain has pathologically refused to acknowledge.

Sources:

• Good Morning Britain Official Clip (Feb 3, 2020)

• The Irish Post: "British Empire did more damage than the Nazis" claims Professor during GMB debate

• Penguin Books: The Psychosis of Whiteness by Kehinde Andrews

If MLK Spoke Today in 2026...

 

Lmao I love it. pic.twitter.com/M2tPaPA4WP

— Sassafrass84 (@Sassafrass_84) January 21, 2026

Patrice Lumumba

Patrice Lumumba's Life and His Contribution to the Independence of Congo

PATRICE LUMUMBA: LIFE AND ASSASSINATION 🔥♟️👏

Patrice Lumumba was born on 2 July 1925 in Onalua, Belgian Congo and belonged to the Tetela ethnic group. He worked as a postal clerk and beer salesman and was largely self-educated.

In 1958, he founded the Mouvement National… pic.twitter.com/rXXLtXeZu3

— Oku (@oku_yungx) January 18, 2026

This is Why He Was Arrested

This Is how He was Arrested

This is how Patrice Lumumba was arrested by the Belgian army, the US and the UK. 😭😭 pic.twitter.com/FRegMepNvU

— Zoom Afrika (@zoomafrika1) January 18, 2026

The "One-Verse Deconstruction" Challenge: Can Complex Theology Be Debunked with a Single Soundbite?

 

Introduction

In the age of social media theology, memes often replace deep study. Recently, an image has been circulating titled "Cults Deconstructed with One Verse." It’s a provocative premise: take six controversial theological movements (labeled in the image as "cults") and dismantle their entire foundation with a single Bible passage.

While the simplicity is appealing, biblical interpretation is rarely that straightforward. "Proof-texting"—pulling a verse out of context to prove a point—can be a dangerous game, even when well-intentioned.

Today, we are going to take the claims made in this viral image seriously. We will look at the group mentioned, the verse provided to refute them, and then analyze the argument. We will look at why the verse seems to work as a "gotcha" (the Pro), but also why it might not be the slam-dunk argument it appears to be, often by looking at contradictory scripture or context (the Con).

Let’s dive into this theological cross-examination.

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1. Mormonism (The Church of Jesus Christ of Latter-day Saints)

The Claimed Refutation:

"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." - Galatians 1:8

Analysis: The Pro Side (Why it seems to work)

This is perhaps the strongest surface-level argument on the list. The origin story of Mormonism hinges on Joseph Smith being visited by an angel named Moroni, who delivered the "golden plates" that became the Book of Mormon. Paul’s warning in Galatians specifically mentions an "angel from heaven" bringing a gospel different from the apostolic tradition. For many orthodox Christians, the additional scriptures and unique doctrines of Mormonism clearly constitute "another gospel."

Analysis: The Con Side (The counter-perspective)

Mormons are well aware of this verse. Their defense is that they are not preaching "another" gospel, but the restored fullness of the original gospel that had been lost. Furthermore, they argue that the Bible predicts angelic involvement in spreading the gospel in the latter days. They frequently cite Revelation 14:6 to support Moroni's visitation: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth..." The debate, therefore, isn't whether an angel could come, but whether Joseph Smith's message aligns with the New Testament.

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2. Seventh-Day Adventism

The Claimed Refutation:

"And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." - Acts 20:7

Analysis: The Pro Side (Why it seems to work)

A core tenet of Seventh-Day Adventism is that the Saturday Sabbath is eternal and that worshipping on Sunday is a mark of apostasy. This verse in Acts is often used by Protestants to show that the earliest Christians had already shifted their primary corporate worship and communion ("breaking bread") to "the first day of the week" (Sunday) in honor of the resurrection.

Analysis: The Con Side (The counter-perspective)

Adventists argue that a narrative description of a single meeting in Acts does not constitute a command to change one of the Ten Commandments (Exodus 20:8-11, "Remember the sabbath day, to keep it holy"). They might point out that early Christians met almost daily (Acts 2:46), so a Sunday meeting doesn't negate Saturday Sabbath. Furthermore, scripture shows Paul habitually attending synagogues on the Sabbath to preach (Acts 17:2). They view Acts 20:7 as a descriptive event of a farewell meeting, not a prescriptive theological shift.

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3. Jehovah's Witnesses

The Claimed Refutation:

"Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us." - Matthew 1:23

Analysis: The Pro Side (Why it seems to work)

Jehovah's Witnesses deny the Trinity. They believe Jesus is God's first creation (often identified as Michael the Archangel), but he is not Almighty God himself. Matthew records the fulfillment of Isaiah's prophecy that the Messiah would be called Emmanuel, meaning "God with us." This seems like a direct affirmation of Christ’s full deity—that Jesus is literally God dwelling among humanity.

Analysis: The Con Side (The counter-perspective)

Jehovah's Witnesses interpret "Emmanuel" differently. They argue that names in the Bible often reflect God's actions rather than the essence of the person bearing the name. To them, Jesus is "God with us" in the sense that he is God’s perfect representative and the means through which God is reconciling the world. To counter the deity argument, they rely heavily on verses emphasizing Jesus’s subordination to the Father, such as Jesus's own words in John 14:28: "...for my Father is greater than I."

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4. Roman Catholicism

The Claimed Refutation:

"For there is one God, and one mediator between God and men, the man Christ Jesus." - 1 Timothy 2:5

Analysis: The Pro Side (Why it seems to work)

This is a classic Protestant objection to Catholic practices concerning Mary and the Saints. Catholicism encourages believers to ask saints to intercede for them. Critics argue that if Jesus is the only mediator, then praying to anyone else, even just asking for their prayers, undermines Christ's unique and sufficient role as the bridge between humanity and the Father.

Analysis: The Con Side (The counter-perspective)

Catholic theology distinguishes between the unique "Mediator of Redemption" (Jesus alone) and "mediators of intercession" (all Christians). They argue that asking a saint in heaven to pray for you is no different than asking a friend at church to pray for you, which Scripture encourages (James 5:16, "pray one for another"). They believe those in heaven are more alive than we are and are actively involved in prayer, pointing to Revelation 5:8, which depicts elders in heaven presenting bowls of incense that are "the prayers of saints."

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5. Charismatic Movement

The Claimed Refutation:

"Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe." - 1 Corinthians 14:21-22

Analysis: The Pro Side (Why it seems to work)

In many modern Charismatic and Pentecostal churches, speaking in tongues is practiced primarily among believers during worship services as a sign of the Holy Spirit's presence or for personal edification. This verse seems to directly contradict that practice, stating explicitly that tongues are a sign for unbelievers, not believers.

Analysis: The Con Side (The counter-perspective)

This verse is notoriously difficult to interpret and is part of a much larger argument Paul is making. Charismatics argue that Paul is quoting Isaiah to make a specific point about judgment on unbelieving Israel. More importantly, they point out that earlier in the very same chapter, Paul affirms the exact opposite use for tongues: personal edification for the believer. 1 Corinthians 14:4 states, "He that speaketh in an unknown tongue edifieth himself." They argue the "refutation" verse is taken out of context and ignore Paul's concluding instruction in verse 39: "forbid not to speak with tongues."

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6. Hebrew Roots Movement

The Claimed Refutation:

"For the law was given by Moses, but grace and truth came by Jesus Christ." - John 1:17

Analysis: The Pro Side (Why it seems to work)

The Hebrew Roots movement emphasizes a return to Torah observance for Christians, including keeping Levitical dietary laws and Old Testament feasts. This verse in John creates a sharp dichotomy between the Mosaic Law and the grace/truth brought by Jesus. The argument is that we are now under the new covenant of grace, and returning to the shadow of the old law is a theological regression.

Analysis: The Con Side (The counter-perspective)

Adherents of this movement argue that standard Christian theology creates a false dichotomy between "law" and "grace." They believe Jesus did not come to abolish the Torah, but to show how to live it out perfectly. They rely heavily on Matthew 5:17: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill." They argue that "truth" cannot be separated from God's law, citing Psalm 119:142: "thy righteousness is an everlasting righteousness, and thy law is the truth."

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Conclusion

The meme is catchy, but theology is complex. While the verses provided in the image raise valid critiques of these various movements, none of them act as a "magic bullet" that instantly destroys an entire theological system without rebuttal.

Almost every major theological disagreement involves balancing varying scriptures that seem to dwell in tension with one another. While it is vital to recognize heresy, "one-verse deconstruction" is rarely a sufficient method for arriving at the truth.