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What are the political, gender, and theological implications at stake when associating Jesus with modern combat and righteous violence? Jesus is rendered in combative form across media—i.e., live-action films and shorts, animated television, sketch comedy, graphic novels, and video games. This rendition occurs at a confluence of meaning, most immediately for the sake of generating comedy through juxtaposition (in this case, rendering the meek with a sword) and/or reaffirming Jesus’ prominent cultural value through an association with other popularly mediatized entities. Beyond these initial layers of significance, however, I argue that Jesus becomes associated with violence and brutality for the sake of de/legitimizing politically conservative ideologies with respect to Christianity and American exceptionalism, redeeming the crisis of “domesticated masculinity” and fortifying traditional masculine norms, and theologically reinstituting popular paradigms of low Christology. Ideological “manhood” remains traced to one’s ability to perform traditional gender roles (i.e., family provider, community protector, and father/procreator). To capture the discrepancy that Jesus of Nazareth, as presented in canonical gospels, largely concerns none of these roles, I analyze the hypermasculine Christ, and the various weapons he employs, as part of a popular genealogy of Western value systems and discourse. Though in this article I reference some examples of non-American media, I reserve my analysis and commentary for the stakes and implications of what it means for U.S. Americans to produce and consume such content. In short, I submit that popular America idolizes itself in the form—one amidst many—of a naïve, combative, and boorish Christ: an arrogant and, at times, narcissistic man with delusional views of the world made dangerous through invasive power and authority. Western entertainment has deemed the United States (through its fictional stand-ins) as morally failing yet still chosen. Within this logic, American Christians need not reform their ways as long as they cultivate evidence of their exceptionalism.

Previous research has suggested that women using oral contraceptives show weaker preferences for masculine men than do women not using oral contraceptives. Such research would be consistent with the hypothesis that steroid hormones influence women's preferences for masculine men. Recent large-scale longitudinal studies, however, have found limited evidence linking steroid hormones to masculinity preferences. Given the relatively small samples used in previous studies investigating putative associations between masculinity preferences and oral contraceptive use, we compared the facial masculinity preferences of women using oral contraceptives and women not using oral contraceptives in a large online sample of 6482 heterosexual women. We found no evidence that women using oral contraceptives had weaker preferences for male facial masculinity than did women not using oral contraceptives. These findings add to a growing literature suggesting that links between reproductive hormones and preferences are more limited than previously proposed.

The Great Migration was the most significant event in black life since emancipation and Reconstruction. Passionately Human, No Less Divine analyzes the various ways black southerners transformed African American religion in Chicago during their Great Migration northward. A work of religious, urban, and social history, it is the first book-length analysis of the new religious practices and traditions in Chicago that were stimulated by migration and urbanization. The book illustrates how the migration launched a new sacred order among blacks in the city that reflected aspects of both Southern black religion and modern city life. This new sacred order was also largely female as African American women constituted more than 70 percent of the membership in most black Protestant churches. Ultimately, Wallace Best demonstrates how black southerners imparted a folk religious sensibility to Chicago's black churches. In doing so, they ironically recast conceptions of modern, urban African American religion in terms that signified the rural past. In the same way that working class cultural idioms such as jazz and the blues emerged in the secular arena as a means to represent black modernity, he says, African American religion in Chicago, with its negotiation between the past, the present, rural and urban, revealed African American religion in modern form.

In November 1915, popular Baltimore minister and anti-vice reformer Kenneth G. Murray became enmeshed in scandal after he allegedly attempted to engage in sex with another man at the Y.M.C.A. The revelation of Murray’s alleged queerness became a flashpoint in ongoing contestations over anti-vice reform and the legitimacy of using state power to enforce Christian morality. In the hands of his political opponents, most notably H.L. Mencken, Murray’s apparent homosexuality became a tool for vindicating long-standing assertions that men who campaigned for state-enforced morality were hypocritical and motivated in their activism by sexual and gendered pathologies. In tracing print reactions to Murray’s public exposure, this essay argues that homosexuality proved to be a powerful political weapon against progressive anti-vice campaigning like Murray’s because it was capable of reconciling competing stereotypes of religiously motivated anti-vice reformers as simultaneously overly sexual and impotent, feminized and pathologically masculine. The Murray scandal also opened the door for critiques of muscular Christianity, which made it an early example of how the sexual diagnosis of religious figures and reformers could be used to discredit social and religious activism.

In the nineteenth century, Protestant reformers declared: Sport builds character. They described sport as ethically valuable and as an experiential tool to teach values and cooperation. However, sports have long raised ethical challenges when it comes to fairness in competition. This article examines controversies over performance enhancing drugs and pays attention to the rituals of confession at play for those caught doping. Nineteenth-century revivalist Charles Finney formalized a ritual practice that became known as the “anxious bench”. Finney would demand that a sinner sit on the bench, separated from others because of their sinfulness, and confess their sinful ways in order to re-devote themselves to God and goodness. Turning to steroid use in Major League Baseball and Lance Armstrong’s doping scandal, I consider how rituals of confession based on the anxious bench failed to redeem these athletes because the athletes themselves resisted the premise. Rituals of confession preserve an underlying ideology that sport is morally valuable. When these rituals fail, they reveal less noble structural motivations that lead to doping in the first place like monetary reward, intense pressure to perform, and the entertainment demands of elite sport.

Trinity High School is an unusual name for a public school. Located in Washington County, Pennsylvania, it is a lasting reminder of Trinity Hall, a largely forgotten Episcopalian boys' school that operated between 1879 and 1906. Today Trinity Hall tends to be overlooked by scholars studying Philadelphia-born priest educator William Augustus Muhlenberg. Instead, examinations of Muhlenberg's influence tend to focus on the five New England schools known collectively as St. Grottlesex. Rediscovering Trinity Hall offers historians an opportunity to correct errors in local tradition, examine ways Muhlenberg's approach was adapted over time, and evaluate ways Trinity Hall helped southwestern Pennsylvanians, like Carnegie and Heinz, move from regional to cosmopolitan elite. Finally, it provides a second church school example from the Allegheny Mountains to complement studies of St. James School near Hagerstown, Maryland.

Background Over 15.5 million Americans live with cancer and 5-year survival rates have risen to 69%. Evidence supports important health benefits of regular physical activity for cancer survivors, including increased strength and quality of life, and reduced fatigue, recurrence, and mortality. However, physical activity participation among cancer survivors remains low. Cancer organizations provide various resources and support for cancer survivors, including emotional, instrumental, informational, and appraisal support. Many cancer organizations, like the LIVE STRONG Foundation, support the cancer community by sponsoring and hosting for-cause physical activity events, providing opportunities for anyone (including cancer survivors) to “help”/support those living with cancer. The concept of helping others has been positively related with wellbeing, physical activity, and multiple health behaviors for those helping. However, the role of helping others has not been examined in the context of being physically active to help others or its relationship with overall physical activity and quality of life among those helping. Therefore, we developed a path model to examine relationships between cancer survivors’ (1) desire to help others with cancer, (2) physically active LIVE STRONG participation to help others, (3) regular physical activity engagement, and (4) quality of life. Methods In 2010, 3257 cancer survivors responded to an online survey sent to all people involved with the LIVE STRONG organization at any level. The hypothesized path model was tested using path analysis (Mplus 8). Results After list-wise deletion of missing responses, our final sample size was 3122 (61.8% female, mean age: 48.2 years [SD = 12.7]). Results indicated that the model yielded perfect fit indexes. Controlling for age, sex, income, and survivorship length, desire to help was positively related with physically active LIVE STRONG participation (β = .11, p  < .001), which was positively related with regular physical activity (β = .30, p  < .001), and regular physical activity was positively related with quality of life (β = .194, p  < .001). Conclusions Results suggest that cancer survivors can benefit from participating in for-cause physical activity events, including more regular physical activity. Researchers need to further investigate the role of helping others when examining health behaviors and outcomes, and cancer organizations should continue encouraging cancer survivors to help others by participating in physical activity events.

This article examines the intersection of religious ideas and movements with the development of weapons technologies during the First World War, arguing that soldiers' ways of understanding and interacting with the rifle and the grenade were an extension both of the technology as a thing and of its meaning as a sign, and that the latter in particular needs to be woven into religious histories of the American experience of war in general, the Great War in particular.