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You admit to exaggerating the riots at early Jesus and Mary Chain gigs.
So we're going to another little text that's asking again the same question, what is the politics of the early Christian movement, the early Jesus movement?
As in her earlier books ("The Johannine Gospel in Gnostic Exegesis"; "The Gnostic Paul: Gnostic Exegesis of the Pauline Letters"; "The Gnostic Gospels"), she shows us that revelations in the period were not limited to John's militant, vengeful-minded one, and that mystic visions more provocative and many-sided were widespread in the early Jesus movement.
In the context of mid-80s rock, the early Jesus and Mary Chain sounded like a bomb that wouldn't stop going off: they subsequently made a string of great records, but it's their tumultuous initial cocktail of Beach Boys melodies, lyrical ennui and rage and chaotic, incendiary noise that remains the most impactful.
What has happened over time is that this visualisation of heavenly Christ - today sometimes remade along hippie lines - has become our standard model of the early Jesus.
We assume that the early "Jesus Movement" always offered a sense that the individual Christian was responsible for their own soul, that each person needed to police their behavior in order to ensure their entrance into Heaven.
Similar(47)
A few days earlier, Jesus had created a commotion in the merchants' quarter in the Temple, when he overturned the stalls of the moneychangers.
Earlier, Jesus had told his followers not to fear rulers because they can only kill you (Matthew 10 28).
They said, in the early years, Jesus's marital status was subject to debate.
(According to one early theologian, Jesus "ate and drank in a special way, without evacuating food").
But owing to his somewhat clunky delivery, and his penchant for unorthodox material (the label brass saw his early single Jesus Walks as too controversial for radio) he received constant rejection.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com