Ecumenism

Ecumenism Introduction In the following study, the researcher considers the Church teaching that the Holy Spirit invokes a desire within the followers of Christ to unite in one flock under one shepherd. The ways that this call to unity has related to the evangelical mission of the Church is also analysed in the light of this statement. The paper begins with a short reflection on the scriptural vision of unity, and some of the historical dilemmas which have damaged that unity. The theological issues which are at the heart of the Ecumenical Movement and the ways that the Magisterium of the Catholic Church has responded to these issues are then briefly addressed. Finally, some of the practical ways that the whole Church can work for unity are discussed. Church Unity and Division In the Gospel of John (17:20-26) Jesus prays that the witness and unity of the apostles would foster faith in his mission, and that the Church of believers would be united. He gives the Blessed Trinity as the perfect model of unity where he says: May they all be one, just as, Father you are in me and I am in you (Jn 17:21). St Paul emphasises the need to break down the barriers to unity that were prevalent in the early Church, when he wrote in his letter to the Galatians that no distinctions should be made between human beings regardless of gender, race or status in life, because all people are one in Christ Jesus (Gal 3:28-29). In the Great Commission given at the close of Matthews Gospel, the apostles are commanded to go out and make disciples of all nations (Mt 28:16-20). Nonetheless, the Congregation for the Doctrine of the Faith (DJ 2) states that although the Church has carried out this mandate over the centuries, its mission is far from completion. They offer the words of St P aul as an imperative: Preaching the Gospel is not a reason for me to boast; it is a necessity laid on meNeuner Depuis states that the Church is sent into the world to bring humanity to a unity of faith, hope and love which spans all divisions. However, many issues have caused disagreement and separation amongst Christians down through the ages. For example, heresies like Docetism and Arianism that emerged in the early Church, but were resolved by the Council of Nicaea in 325, to the severing of relations between the Churches of the East and the Church of the West which escalated in 1054, and the sectarian divisions that resulted from the sixteenth century Reformation. These historical and doctrinal differences still prevent full communion amongst all Christians today. Nonetheless, Vatican II expresses a renewed ecclesiology which sees its approach to ecumenism in a different light. It no longer takes the view that all believers must become Catholic, but instead starts from the divi ne plan for humanity, and looks to develop areas of commonalityThe Second Vatican Council (LG 15) recognises the number of differences in dogma and tradition which exist between Christians, but also knows that all believers are joined in many ways through baptism. The Apostolate teaches that all Christians are united in a real sense to the Catholic Church through the gifts and graces of the Holy Spirit who: stirs up desires and actions in all Christs disciples in order that all may be peacefully united, as Christ ordained in one flock under one shepherd'(LG 15). Whilst it is difficult to imagine that all Christians will ever see themselves as being united under one flock, there are many things which they have in common and have the potential to bring them together. For example, there are those who believe in the Trinitarian God, honour the sacred scriptures, and have a devotion to Our Lady. Furthermore, the Catholic Church is working as part of the ecumenical movement to foster good relations with other churches and ecclesiological communities. The Ecumenical Movement Hulmes (2002, p.18) suggests that although it is believed that the ecumenical movement began in the twentieth century, it has a history that reaches back to very beginnings of Christianity. A number of disagreements developed about the mission and nature of Christ as the Gospel spread throughout the Roman Empire. The ecumenical movement could be seen as a reaction to anything that threatened unity amongst the newly baptised. Evidence to support this claim can be found in various scriptural passages. For example, St Paul warned the Corinthians about the dangers of allowing rivalry and jealousy to develop amongst them (1 Cor 3:1-5). There were also problems between Jewish and Gentile Christians regarding circumcision (Acts 15:1-2). Nonetheless, this matter was raised and resolved at the Council of Jerusalem (circa AD 49). In Peters address in the house of Cornelius, he makes it clear that no distinction is made by Christ between Jew and Gentile, as long as they follow his teachings.Hul mes (2002, p.7) states that the scandal of the division that exists amongst the baptised, weakens the impact Christianity has on the secularised world. Nonetheless, this disaster has been reduced somewhat by the ecumenical movement. He also believes that this intra-faith movement has been established because people have listened to the Word of God, and allowed the Holy Spirit to work through them (ibid). Although Catholic involvement in this initiative was limited before the Second Vatican Council, this changed considerably after the promulgation of, Unitatis Redintegratio, the Decree on Ecumenism, in 1964 (ibid 8). This document reflects a considerable development in the Magisterial thinking about the teachings of the Catholic Church, regarding relationships with other Christian denominations (ibid 9). In other words, the Decree on Ecumenism sets out a framework for meaningful and genuine dialogue between the Catholic Church, and other Christian churches and ecclesial communities. The Magisterium (UR 3) teaches that all people who have been baptised are put in some, though imperfect communion with the Catholic Church. However, the differences that exist between the Church of Rome, and these separated brethren in terms of doctrine, discipline and structure, create considerable difficulties. Nonetheless, the ecumenical movement is working continuously to overcome these obstacles. The Sacred Council not only recognises the baptised brothers and sisters of other denominations, but also hopes that one day they will be restored to full and perfect communion with the Catholic Church, to which Our Lord entrusted all the blessings of the New Covenant (ibid). Furthermore, the faithful throughout the world are urged by the Apostolate to participate in the work of ecumenism. They should strive hard through prayer, word and actions to bring about the fullness of unity amongst Christians which is desired by Christ, and is influenced by the Holy Spirit (UR 4). Nonetheless, interior conversion within the Church, involving a renewal of thinking (Eph 4:23) and of attitudes, is required if ecumenism worthy of the name is to be experienced amongst believers.Bliss (2007, p.77) wrote that: there is little doubt that the Orthodox Church and the Catholic Church are one in the essentials, although each has developed certain distinguishing features. Vatican II (UR 15) addresses the relative positions of the Eastern Churches, which have maintained valid sacraments and orders, and the Church of Rome. The Magisterium states that the Church of God is built up in stature when the Churches in the East celebrate the Eucharist. The Sacred Council also highlights a number of other liturgical and traditional similarities which exist between the Catholic Church, and the Churches of the East. For example, Eastern Christians honour the Mother of God in hymns of praise, and give homage to the saints, which include the Fathers of the Universal Church. Catholics are encouraged by the Apostolate to avail themselves more often of the spiritual riches of the Eastern Fathers in contemplative prayer. The Decree on Ecumenism also emphasises the importance of preserving the spiritual heritage of the Eastern Churches, and the hope of reconciliation between Christians in the East and West (ibid). This commitment was renewed when Pope Benedict XVI and the Patriarch Bartholomew I, made a joint declaration in Turkey in November, 2006, to continue to works towards achieving full communion.The Second Vatican Council (UR 19) makes particular reference to the churches, and ecclesial communities which were separated from the Apostolic See during the 16th century Reformation. Amongst these is the Anglican Communion, in which some Catholic traditions and institutions sill exist. The Magisterium recognises the desire for peace between all Christians, and hopes that the ecumenical spirit will increase without obstructing the way of divine providence (UR 24). However, there ar e very weighty differences between the Catholic Church, and the breakaway churches of the Reformation. Nonetheless, the desire still exists to find ways that allow meaningful ecumenical dialogue to take place. In the conclusion (UR 24) of the Decree on Ecumenism, the Sacred Council acknowledges that achieving unity amongst all Christians is beyond human power, and places its hope in Christ. Nonetheless, the faithful still have an important role to play in bringing about the healing of historical wounds, and working towards reconciliation (Lk 17:3-4).Bliss (2007, p.1) states that spiritual ecumenism or private prayer for Christian unity (UR 8) was an important prelude to the official entry of the Catholic Church into the ecumenical movement at the Second Vatican Council. Nonetheless, Catholic ministers worked along with clergy from other denominations to promote ecumenical initiatives such as the World Week of Prayer for Christian Unity long before the publication of the Decree on Ec umenism. Bliss (ibid) also believes that prayer is the essential element for all those interested in developing Christian unity today. Cardinal Kasper (2007, p.10) said that it was very significant that Jesus did not express his desire for Church unity in a commandment or teaching, but rather in a prayer to his father in Heaven (Jn 17:20-21). The Cardinal (2007, p.11) also said that prayer for unity is the royal door of ecumenism which enables believers to face hurtful memories courageously, whilst deepening the bonds of communion. Nonetheless, spiritual ecumenism also requires a change of heart and holiness of life that is born out of the call of Christ for conversion (ibid). Hulmes (2002, p.38) suggests that the Catholic Church has not always been as enthusiastic about the promotion of ecumenism as she is today, particularly when it involved other world religions. It was extremely difficult to build good relations with men and women of different beliefs through the Churchs rigorou s application of the extra ecclesiam non est salus (outside the Christian Church there is no salvation) doctrine. Nonetheless, the Second Vatican Council outlined a new approach to inter-faith dialogue in its Declaration on the Relation of the Church to Non-Christian Religions in 1965. The Sacred Council (Nostra Aetate 2) urges the faithful to engage in dialogue, and collaboration with members of other faiths. Furthermore, it rejects nothing of what is true and holy in these religions. Therefore, Christians should: acknowledge, preserve and encourage the spiritual and moral truths which are held by people of different faiths. Nonetheless, they should not make doctrinal or ethical concessions for the sake of developing easier relations with those of other belief systems. Catholic Church Working for Unity Bliss (2007, p.2) suggests that the Catholic Church has shown a deepening commitment to achieving Christian unity since entering the ecumenical movement. This is demonstrated in the many theological debates which have taken place between the Church of Rome and other churches. A considerable number of magisterial writings have also been issued on the subject of ecumenism. For instance, in 1995 Pope John Paul II (Ut Unum Sint) reiterated the call of the Second Vatican Council for all Christians to unite. He states that the unity of all divided humanity is the will of God, this is why Jesus was sacrificed on Calvary (US 5). He also says that love has the power to bring individuals, and communities into perfect communion (US 21). He gives a reminder that when Christians of different traditions gather in common prayer, they invite Christ himself to be with them: where two or three meet in my name, I am there among them (Mt 18:20). In the same year, John Paul II (Orientale Lumen) also said that it was time for the Catholic Church and the Orthodox Church to deepen their level of communion. The Pontifical Council for Promoting Christian Unity (PCPCU) contributed significantly to the ecumenical movement with the publication of the Directory for the Application of Principles and Norms on Ecumenism in 1993. This Directory (4) was aimed not only at ministers of the Catholic Church, but also at all believers who have been called to pray and work for Christian unity. The Pontifical Council (19) states that Christians should not be satisfied with the divisions or forms of communion that exist within the Church at present, because this disharmony weakens its evangelical mission. Nonetheless, people of faith have been impelled by grace to work towards building a new communion of love through prayer, repentance and by ecumenical dialogue (ibid). The document also recommends that ministers and laity within the Catholic Church, experience ecumenical formation, so that they can play their part in the quest for ecclesial unity (ibid 55). A certain amount of reciprocity is encouraged in the sharing of spiritual activities and resources, for the growth of harmony amongst Christians (ibid 105). The Directory also welcomes the increasing cooperation that is taking place between the Catholic Church and other Church Councils (ibid 167). Nonetheless, participation in these Councils must be compatible with Catholic teachings, and must not obscure its identity (ibid 169) Conclusion In this study, the researcher considers some of the ways that the Churchs call to unity has related to its evangelical mission. It seems that there has been a need to work for unity amongst Christians since the early days of the Church. This is evident from the writings of St Paul (1 Cor 3:1-5) where he calls for the Corinthians to abandon the jealousy and rivalry that was developing amongst them. Nonetheless, a considerable number of schisms and disputes have separated Christians over the centuries. The Ecumenical Movement recognises the need for co-operation and dialogue to take place so that the divisions and wounds of the past can be healed. The Catholic Church has not always been enthusiastic about the ecumenical movement. However, it became more committed to working for Christian unity after the promulgation of the Decree on Ecumenism at the Second Vatican Council. This is demonstrated by the large number writings which Catholic bishops have produced on the subject of ecumenism , and the amount of dialogue which they have entered into with other Churches and ecclesial communities since the Scared Council closed. Furthermore, these discussions have reached beyond the boundaries of those of the Christian faith. The Church also realises the importance of fostering good relations with people of different religions. Finally, it is hard to imagine a world that is united in the same belief. Perhaps the way forward is to make this pilgrimage together hand-in-hand as John Paul II suggested at the Mass in Bellahouston Park in 1982.

Corrie Ten Boom: a Feisty Christian Soldier Essay

The Holocaust is modernly viewed as one of the greatest examples of human suppression and discrimination. However, many heroes and defenders against the Holocaust remain largely uncredited by the general public. One of the unacknowledged heroes, Corrie Ten Boom, is â€Å"[an] indomitable spirit.. , not just a ‘sweet little grandmother’, but a two-fisted old Dutch soldier for Christ† (â€Å"Corrie Ten Boom† U*X*L). Through her unshakable faith in God, Corrie Ten Boom was able to valiantly aid the Holocaust victims in their most dire time of need despite the constant danger of being captured. Ten Boom’s generosity was cultured from her religious background and loving family, who was always supportive and equally charitable (â€Å"Corrie Ten Boom† Encyclopedia). As Ten Boom was growing up, her family participated in various charitable aid projects and their home, as well as their family business, served as a hub of activity in their neighborhood, where they frequently provided meals to the homeless and took in several foster children (â€Å"Corrie Ten Boom† Encyclopedia). Additionally, Corrie and her siblings, being raised as devout Christians, knew many Jewish families in the neighborhood and even ran the Dutch Reformed church’s outreach program for Jews (â€Å"Corrie Ten Boom† Encyclopedia). Later on, Corrie took over her family’s watchmaking business and also began to make contributions of her own (â€Å"Corrie Ten Boom† U*X*L). She began to conduct Bible classes in public schools and Sunday schools, making a special effort to reach out to the mentally disabled, and also establish youth clubs for teenage girls, providing religious guidance and fine arts lessons (â€Å"Corrie Ten Boom† U*X*L). As a result, the community social work she had done for many years evolved into the Ten Boom’s participation in Haarlem’s underground resistance movement (â€Å"Corrie Ten Boom† Encyclopedia). When Chancellor Adolf Hitler rose to power, the Ten Booms began to worry for the freedom and safety of their Jewish neighbors after the rumored reports of harassment of Jews surfaced, and they selflessly sacrificed their own well-being in order to protect them (â€Å"Corrie Ten Boom† Encyclopedia). Soon, on May 10, 1940, when the Nazi armies invaded the Netherlands, Corrie decided it was time to step in and live her faith (â€Å"Corrie Ten Boom† Encyclopedia; â€Å"Extraordinary Bravery†). And so, throughout the years, Ten Boom became a key figure in the Haarlem underground movement as she kept a hidden refuge quarters above the watch shop and provided for the hideaways, using her connections she acquired from her previous charity works (â€Å"Corrie Ten Boom† Encyclopedia). Soon, the German occupation grew harsher and the restrictions tighter, but Ten Boom, along with her family, never considered wavering from their course of action because they believed that the Jews were God’s people and that saving them was the right thing to do (â€Å"Extraordinary Bravery†; â€Å"Corrie Ten Boom† Encyclopedia). In 1944, the Ten Boom family was arrested for suspicion of hiding Jewish refugees and Corrie plus her sisters were later sent to Ravensbruck, a notorious concentration camp in Germany (â€Å"Corrie Ten Boom† Encyclopedia). However, they remained defensive of the Jews and managed to smuggle them out of their shelter through hidden secret messages (â€Å"Corrie Ten Boom† Encyclopedia). During her stay in Ravensbruck, Corrie withstood horrible living conditions of near-starvation, extreme manual labor, and vermin infestation (â€Å"Corrie Ten Boom† Encyclopedia). Even so, Corrie refused to despair and instead devoted her time to bringing hope back into the inmate’s lives, speaking and praying with them (Higgins). Corrie kept her faith in God and was released on Christmas Day of 1944, by the lucky mistake of a clerical error (â€Å"Corrie Ten Boom† U*X*L). After her release, Ten Boom remained thankful towards God and began speaking about her experiences, spreading recognition of the terrible ordeals of the Jewish people through her books and funding of missionary work (â€Å"Extraordinary Bravery†). Characterized by her actions, Corrie Ten Boom fits the definition of a hero. Throughout her life, Corrie Ten Boom made an influential impact on the people around her (â€Å"Extraordinary Bravery†). Despite the constant rising dangers of being persecuted by the German Nazis, Ten Boom remained sympathetic towards the Jews, believing that they were God’s people and that she needed to save them (â€Å"Corrie Ten Boom† Encyclopedia). Because of her undeniable assurance in God, Corrie Ten Boom was able to make many charitable contributions, helping many people around her and bringing them hope (â€Å"Corrie Ten Boom† U*X*L).

Frederick Douglass, Benjamin Franklin, and Ralph Waldo Emerson Essay

In our class, Survey of American Literature, we have read and analyzed the classic American works that have influenced and in some cases ingrained themselves into our country’s identity and belief system. Among those studied has been Benjamin Franklin’s Autobiography, Ralph Waldo Emerson’s essays, The American Scholar and Self -Reliance, and Frederick Douglass’ Narrative. Each of these covers a vast amount of subjects that could be discussed, but one that proves most compelling is the topic of education. These three men, who come from different life circumstances and have varied philosophies of life, each came to define the uses of education in their own ways. However, they do all seem to express the notion that education can be used to empower one’s self. In Benjamin Franklin’s Autobiography, comes through to me as a perfect example of the American dream, that being the idea that no matter where you come from, you can achieve almost anything with hard work and dedication. Coming from a lower-middle class Boston family to being one of the most famous Americans of all time is the classic rags to riches story that he himself lived out. The way he achieved this was by being self-educated. When looking at Franklin’s life, it could be said that he is a Renaissance man because he did so many things; he was a printer, a writer, an inventor, a scientist, and a statesman, and the only thing he had a formal education of was of printing. This American dream that is still deeply ingrained in our society today though, always seemed to be a bit of a myth to me. I don’t think it is right to say that if you are willing to work hard enough, you will always achieve success. Things are not that simple. Of course hard work can get you places, but some people work very hard their entire lives and still don’t achieve success due to unfair circumstances. I would say that success is achieved not only by hard work, but also by the right circumstances and a bit of luck. It seems to me that Franklin did not view education as what is important in life. What is important to him is what you accomplish in life. He talks about success and how to achieve it, and education is only part of that. â€Å"I grew convinc’d that Truth, Sincerity and Integrity in Dealings between Man and Man, were of the utmost Importance to the Felicity of Life†¦Ã¢â‚¬  pg. 268, Benjamin Franklin, The Autobiography (Part 1), The Norton Anthology of American Literature. Not that education could be seen as unimportant to him. He did create the first ever circulating library, which is a way in which others can become self-educated. He almost certainly felt that education was of great importance. It is just that I think he viewed education as a necessary means to get to the greater goal of being a successful person. Education was a way to prepare oneself for success. Ralph Waldo Emerson was a Transcendentalist, and therefore had a somewhat different take on education. He believed that all people are inherently divine. According to him, we all know truth in hearts but we often don’t recognize it or express it. I think he wants people to listen more closely to themselves for answers to their questions. Education can be used to inspire us and help us realize our truths. In The American Scholar, Emerson says the true sources of education are nature, the mind of the past (most influential being books), and the action taken of the heroic mind. In nature he believes we see a visible representation of what is in your self, and that is ultimately divine. And because true wisdom lies within, books can help bring it out. What is most interesting to me is that of taking action with the knowledge you have. I think here he relates to Franklin in the thought that an education is no good if you don’t go and use it. His definition of action: â€Å"The preamble of thought, the transition through which it passes form the unconscious to the conscious, is action. Only so much I know as I have lived†¦Ã¢â‚¬  pg. 519, Ralph Waldo Emerson, The American Scholar, The Norton Anthology of American Literature. Without action, a person would never experience the life issues that they studied. That would make it impossible to fully understand or form an  opinion over almost anything. Gaining knowledge will only be important if it is applied through action, and validated by action. Emerson sees education as way to inspire your own mind, and in turn, help you on a road of self-discovery in your own wisdom. Frederick Douglass comes from the most difficult circumstances (to put it lightly), being that he was enslaved and a black American in the 19th century. His autobiography is a story of self-discovery; he details how his growing awareness of his condition, through his self-acquired education, propelled him to re-imagine himself. He had to learn to think of himself as a human being rather than as a beast of burden, as a free man rather than as a slave. This required him to educate himself at the risk of brutal punishment and then to take the even greater risk of an escape attempt. After one failed try that could easily have cost him his life, he succeeded the second time. Douglass’ story is one of self-reliance. To him, education was necessary to his survival because it offered him a first step to get out of a life of slavery. â€Å"I understood the pathway from slavery to freedom†¦Though conscious of the difficulty of learning without a teacher, I set out with high hope, and a fixed purpose, at whatever cost of trouble, to learn how to read†¦Ã¢â‚¬  pg. 946, Frederick Douglass, Narrative, The Norton Anthology of American Literature. Each of these men, Franklin, Emerson, and Douglass, viewed the need for education for seemingly different purposes. Franklin, who focused on how to be a successful person understood that education, was an important step in preparing oneself for future accomplishments. Emerson felt we all had the answers within, but saw education as a way to prompt our understanding of those inner truths and convince us to express them. Douglass used education for survival and a small ray of hope that he would not remain a slave forever. But what is true of all these men is that education was used to better themselves, they’re understanding of the world around them, and to then educate others through their literary works. To educate the self is to empower the self.

Langston Hughes The Black Writers Of The Harlem Renaissance

In the early twentieth century, many blacks who lived in the South moved to the North to find a better way of life. Many families landed in Harlem, New York and the neighborhood eventually became rich in Black culture and traditions. The mixture of cultures, heritage and traditions eventually lead to an explosion of Black creativity in music, literature and the arts which became known as the Harlem Renaissance. As with many transitional time periods in United states History, the Harlem Renaissance had its share of success stories. One of the well-known writers of the 1900’S is Langston Hughes. While many writers focused on one style or category of writing, Langston Hughes is the most versatile of all of the writers from the Harlem†¦show more content†¦He also spends time in Mexico with his father and returns to the United States a year later to attend Columbia University. Hughes continues to have more poems published in the Brownies’ Book and Crisis, both publi cations edited by W. E. B. DuBois a well-known writer and activist of the early twentieth century. After a year at Columbia University, Hughes drops out and begins to form associations that later become responsible for the Harlem Renaissance – a post WWI African-American literary movement. After dropping out of college, Hughes supports himself by working different odd jobs and spends 1923-1924 in Paris, France while he continues to work on his writings and poetry. Hughes’ hard work, artistic upbringing and travel experience eventually lead the author to Jazz—a style of music very popular in the Black community. Because of the hardships the author endured as a Black man, Hughes developed a strong connection to Jazz music. Langston Hughes was crucially influenced by the sounds and traditions of Jazz. The author expresses, â€Å"Jazz, to me, is one of the inherent expressions of Negro life in America: the eternal tom-tom of revolt against weariness in a white wo rld, a world of subway trains, and work, work, work; the tom-tom of joy and laughter, and pain swallowed in a smile† (Langston Hughes). One of his works that was influenced by Jazz was â€Å"The Negro Artist and the Racial Mountain.† He is bestShow MoreRelated Langston Hughes, Prolific Writer Of Black Pride During The Harlem Renaissance1658 Words   |  7 Pageswhere racism was at its height in America, Jim Crow laws separated blacks from mainstream white society. Where the notion of â€Å"separate but equal† was widely accepted in America, blacks were faced with adversity that they had to overcome in a race intolerant society. They were forced to face a system that compromised their freedom and rights. Blacks knew that equal was never equal and separate was definitely separate (George 8-9). Blacks had to fight for their rights because it wasn’t handed to them.Read MoreLangston Hughes, Prolific Writer of Black Pride During the Harlem Renaissance1694 Words   |  7 PagesAmerica through Jim Crow laws in the South, laws that separated blacks from mainstream white society. Where the notion of â€Å"separate but equal† was widely accepted in America, blacks were faced with adversity that they had to overcome in a race intolerant society. They were forced to face a system that compromised their freedom and rights. Blacks knew that equal was never equal and separate was definitely separate (George 8-9). Blacks had to fight for their rights because it wasn’t handed to them.Read MoreHarlem Renaissance : A Cultural, Social, And Artistic Explosion840 Words   |  4 Pagesexplosion that took place in Harlem between 1919-1929 became known as the Harlem Renaissance. The Harlem Renaissance was a great time period in history for blacks. The Harlem Renaissance included great artists such as Langston Hughes, James Weldon Johnson, James Baldwin, and more. The Harlem Renaissance was a movement in which blacks asserted themselves by emb racing their racial identity and appreciating their African heritage. In my opinion the Harlem Renaissance gave blacks a sense a pride. It wasRead MoreThe Harlem Renaissance By Langston Hughes1033 Words   |  5 Pagescalled the Harlem Renaissance. After World War I, many blacks migrated from the south to up to the north to places like Chicago, Detroit and New York. The people in Harlem felt the racial pride and this caught the attention of many musicians, writers, and artist. The Harlem Renaissance period lasted from 1920 to around 1935. Even though this period was short, it still lives on though all African American artists today. According to Biography.com in the article about Langston Hughes, there wereRead MoreThe Harlem Renaissance : The Rebirth Of African American Arts1708 Words   |  7 PagesHarlem Renaissance The Harlem Renaissance was a cultural, social, and artistic movement that took place in Harlem, New York. This mainly took place starting from the end of the First World War until the mid-1930s. Harlem, at this time, was the center of the African-American culture, and Harlem appealed lot of black artists, writers, scholars, musicians, poets, and photographers. Lots of these artists had fled from the South because they needed to get away from their oppressive caste system so thatRead MoreLangston Hughes And The Harlem Renaissance1219 Words   |  5 PagesLangston Hughes and the Harlem Renaissance The Harlem renaissance is an artistic revolutionary period that took place between 1917 and 1937. This was after the First World War. Harlem was a district in New York. The Harlem renaissance impacted the social, cultural as well as artistic aspects of the black community. Many black people were encouraged to flee the southern sides where the caste system continued to oppress the black people. At this period, racial inequalities as well as other social injusticesRead MoreAnalysis Of Langston Hughes s Hip Hop 878 Words   |  4 PagesLangston Hughes and Mos Def are writers of different epochs but still have a lot in common; the black experience. Langston Hughes wrote poetry from a 1920’s era point of view. Mos Def wrote â€Å"Hip Hop† that portrays what is happening now in the black culture. Although from different times, both writers still had to deal with the issues of being black in America. Writers that wrote poetry during the Harlem Renaissance wanted to be treate d equally and fairly. They also wanted to show the world that theyRead MoreEssay on The Poetry of Langston Hughes During the Harlem Renaissance1694 Words   |  7 PagesI. Introduction: The Harlem Renaissance The village of Harlem, New York was originally established by Dutch Governor Peter Stuyvesant in 1658. It was named after a Dutch city, â€Å"Nieuw Harlem. It sits on a 5.5 square mile area of Manhattan north of 96th Street. The 1830s saw the abandonment of Harlem due to the fact that the farmlands failed to produce. The economic recovery in Harlem began in 1837. It boasted prosperous, fashionable neighborhoods that offered a diverse, rich background providedRead MoreReoccurring Themes in the Work of Langston Hughes Essay1649 Words   |  7 PagesLangston Hughes is an extremely successful and well known black writer who emerged from the Harlem Renaissance (â€Å"Langston Hughes† 792). He is recognized for his poetry and like many other writers from the Harlem Renaissance, lived most of his life outside of Harlem (â€Å"Langston Hughes† 792). His personal experiences and opinions inspire his writing intricately. 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