Editor's pick
Culture
Music
7 min read

Hip hop’s pantheon rumbles

J. Cole's changing role in the battle for pre-eminence with Drake and Lamar.

Nyasha graduated from Cardiff University where he studied media, journalism and culture. He makes both hip hop and spoken word content.

A composite image of three rappers, Cole, Lamar and Drake against a mushrooming cloud.
Cole, Lamar and Drake.

Spirituality and religion are inseparable from American hip hop culture. Recent studies have shown that African Americans, the pioneers of hip hop culture, are more likely to be religious than any other ethnic group in America. As such, hip hop lyrics are often littered with allusions to both organised religion and more abstract spirituality. Consider Kanye West’s infamous 2004 record Jesus Walks, a song in which the Chicago native overtly professes faith in Jesus of Nazareth and pleads for his protection as he traverses through the adverse socio-economic terrain that is Black America.  

Or take two of hip hop's most successful and influential artists today, friends turned enemies: J. Cole and Kendrick Lamar. As recently as his second last project, The Off Season, Cole reveals an ongoing journey he finds himself on, stating: 

I dibble-dabble in a few religions  

My homie constantly telling me ’bout Quran, puttin’ me on  

I read a few pages and recognize the wisdom in it  

But I ain’t got the discipline for stickin’ with it 

Cole’s belief in some form of a deity is well-documented throughout his music. Religion, though often critiqued, serves as a continual trope in his discography. Consider his pseudo-messianic perspective on the track Want You To Fly, where he claims that: 

God is real and he usin’ me for a bigger purpose…  

Sometimes I think that these verses can help a person  

Way more than the ones they readin’ in churches on days of worship  

No disrespect to the Lord and Savior, that ain’t just ego  

I just observe that them words no longer relate to people  

‘Cause modern times be flooded with dollar signs  

And social media stuntin’, my n****s just wanna shine  

They frame of mind so far removed from the days and times  

Of Nazareth   

His counterpart, Lamar, is not far behind in terms of religious motifs and themes. His spiritual journey, like Cole’s, is complex and multi-layered. Early in his career, one could assume that Lamar was an all-out Christian due to lyrics on songs such as His Pain, within which the Compton artist questions why God keeps on blessing him amid his mistakes and transgressions. Furthermore, his debut album good kid, m.A.A.d city was flooded with religious overtones, the culmination being the 12-minute track Sing About Me, I’m Dying of Thirst where Kendrick and his affiliates confess their need for a Saviour, namely Jesus of Nazareth. However, as alluded to earlier, Kendrick’s spiritual journey is not as straightforward as that song would make it seem. 

Though Christian virtues such as humility, altruism and charity still run through  songs such as How Much A Dollar Cost, Kendrick has often been drawn to other religions, including  Black Hebrew Israelism.  Kendrick’s current position is uncertain, he seems to have landed on a form of religious syncretism. In his most recent album, Mr Morale and The Big Steppers, he confesses to still being a Christian “but just not today” and openly confesses to “praying to the trees”.  

Both artists, surveying their immense influence across the hip hop community, both locally and globally, have developed something of a Saviour complex as they seek to promote peace and unity. Despite Cole and Lamar’s prominent themes of emotional healing and social consciousness, the two still possess a competitive edge. Cole, on the hit single First Person Shooter on Drake’s For All The Dogs album stated 

Love when they argue the hardest MC  

Is it K-Dot? Is it Aubrey? Or me? We the big three like we started a league 

This seemed to be a profound moment of acknowledgement and respect for the three rappers on contemporary hip hop’s pantheon (J Cole, Kendrick Lamar and Drake). However, the collaboration between J. Cole and Drake clearly didn’t sit well with the Compton Cowboy, Kendrick Lamar. This seemingly uncontroversial statement triggered a response Lamar, who declared: 

“Motherf**k the ‘Big 3’, *n***a it’s just Big Me”  

Lamar’s verse instantly became the talk of the town as Lamar had returned from his hiatus in order to take aim at his competition. And thus, Cole’s observation from his 2019 release Middle Child that “They act like two legends cannot coexist” has proved to be true.  

However, Cole, perhaps unknowingly, has showcased the character of the Christian God in choosing to forego his offence and make peace with his brother. 

So, what was Cole to do in this scenario?  

For the Fayetteville Emcee, it seemed like a catch-22 of sorts; on the one hand, if he chose to retaliate that could cost him a friendship (with Lamar) that spanned over a decade. However, if Cole, choosing to maintain the peace, chose to turn the other cheek, his reputation as a preeminent emcee would be brought into question.  

Cole, competitive as they come, refused to be outdone and replied to his friend-turned-foe, Kendrick Lamar, on a since deleted track called 7 Minute Drill. Cole scrutinised Lamar’s most recent album Mr Morale And The Big Steppers as well as his critically acclaimed 2015 release To Pimp A Butterfly. However, within a few days of the retaliation, J.Cole made a public apology to Lamar and his fans.  

Cue the trolling, the confusion and the memes.  

After years of working to cement his position as an elite hip hop artist, Cole’s status as a top emcee was now being questioned. The discourse surrounding Cole quickly turned sour, for the many hip hop fans who rejoiced over the return of parity and competition to the genre, this seemed to be a cop-out by Cole. However, Cole, perhaps unknowingly, has showcased the character of the Christian God in choosing to forego his offence and make peace with his brother.  

But when he began to display forgiveness and humility? That became too much for the hip hop audience to stomach. 

When Kendrick Lamar subsequently began to battle the third member of hip hop's Big Three, Drake, many fans applauded Cole for staying out of the conflict. 

When Cole made his public apology to Lamar, his actions more resembled those of a Gandhi, Martin Luther King or, dare I say, Jesus, than a hip hop megastar. When the opportunity for lyrical bloodshed presented itself, Cole admittedly indulged, yet quickly retracted and repented. His actions strikingly resemble the teachings of Jesus, who advocated for radical reconciliation with one’s enemies.  

It seems as though hip hop was content, and even supportive, of Cole’s afore-mentioned saviour complex... but only to a certain point. Giving to the poor? Fine. Spreading positivity and uplifting the oppressed? Fine. But when he began to display forgiveness and humility? That became too much for the hip hop audience to stomach.  

In Jesus’ day, it was widely hoped that a Jewish messiah arrive in the form of a military warrior, who would destroy the oppressive Roman Empire. Therefore, when Jesus of Nazareth spoke of forgiveness, love for enemies and humility, this was difficult for his audience to accept. Instead, he taught and demonstrated a different path: one where the merciful will be shown mercy.  

And so, perhaps there are similarities between Jesus’ story and the scenario Cole finds himself in.  

Both audiences desired kings who sought bloodshed, vengeance and dominance. But, instead, both displayed love, peace and humility. It’s easy to choose the former but it’s pricey to choose the latter. 

 Some ponder the existence of God and His activity in the world today and with valid and noble reasons. However, what if God’s actions and character are sometimes mediated through unsuspecting people. What if God is condescending? Not in the sense that He belittles us or speaks patronisingly to us but rather gently descends to our level and communicates in ways that we can comprehend through people that we can relate to? What if God is more human than we sometimes think? Again, not in the sense that He’s susceptible to mistakes and error like us but more so in the sense that He knows what it’s like to experience pain and injustice, joy and relief and everything that comprises the human experience? Maybe through the medium of hip hop, a culture birthed out of poverty, vocational insecurity and social instability God has spoken to us? After all, it would be much like the God of the Christian Bible who chose not to enter the world as an infant in a royal family but rather choose the ghetto of Nazareth as His humble abode. Maybe, just maybe, this hip hop feud and Jermaine Cole’s withdrawal from it was a microphone through which God chose to speak and communicate His character to an onlooking world. 

Article
Creed
Leading
5 min read

The Nicene Creed: a 1,700-year-old game changer

Why we should celebrate the Council of Nicaea today.

Jane Williams is the McDonald Professor in Christian Theology at St Mellitus College.

A ink drawing of Constantine the Emperor on a throne listening to people showing him books.
Constantine and the council.
Wikimedia Commons.

The are not many 1,700-year-old documents that are read out loud every week and known by heart by millions of people across the world. The Nicene Creed is one of them. In 2025 it will be 1,700 years since the Council of Nicaea was called by the Emperor Constantine, and came up with the first version of the Creed. Next year will be full of conferences planned to interrogate and reassess but, mostly, to thank God for the Nicene Creed 

But many people will be bewildered, which is a polite way of saying ‘indifferent’ or even ‘hostile’, to this outpouring of Nicaea-mania. Lots of people don’t know the Creed at all, or, if they do, they see it as dogmatic, exclusionary and couched in the arcane language of fourth century classical philosophy, which seems to have little relevance to the world we live in today. Is it really worth celebrating? Let me suggest some reasons why I think it is. 

Suddenly, Christians had a chance to shape the world, to shape culture, from the top down as well as from the bottom up. 

First of all, 325 marked a period of huge transition for the Christian faith. For the previous 300 years since the time of Jesus, Christianity had been spreading surprisingly rapidly, but generally without support from the wealthy or powerful, and suffering regular persecution. But at the beginning of the fourth century, the Emperor Constantine declared himself to be a ‘Christian’. There is a lot of debate about what he meant by that – it didn’t stop him from murdering most of his family, for example. But Constantine ascribed his victorious Imperial campaign to the protection of the Christian God, and began to offer safety and privilege to Christians and their leaders. It was Constantine who called the Council of Nicaea, wanting to assert his own authority but also wanting this nascent ‘institutional’ Church to get a grip and unite behind him. Suddenly, Christians had a chance to shape the world, to shape culture, from the top down as well as from the bottom up. Whether this is a good thing or a bad one, and what it did and does to the character of Christian faith in the 1,700 years since Nicaea is undoubtedly something that 2025 will have to examine. 

Secondly, the Council of Nicaea offered a model of decision-making that has been profoundly important in Christian life ever since. Nicaea was deliberately chosen as the place to hold this council because it sat roughly on the dividing line between the Eastern part of the Roman Empire, where Greek was the lingua franca, and the Western part, where Latin was the language of public discourse. Constantine was seeking to establish himself as sole emperor over both parts, and he called together at Nicaea Christian leaders from across the Empire. We have a good idea of who was there because of the signatories to the resolutions of the Council. 

Leaders came from some of the most sophisticated, wealthy and educated parts of the Roman Empire, like Alexandria, with its famous school and library. But they also came from some of the simplest parts, where peasant life was the norm for both the bishop and the congregations. St Spiridion, now the patron saint of Corfu, was one of the signatories; he maintained his hard life as shepherd while leading his human flock; St Nicholas of Myra, whom we now know as Santa Claus, was there, too; altogether there were probably 200 to 300 bishops there, highlighting the extraordinary spread of Christian faith across the Roman Empire. That is why the Council of Nicaea is called the First Ecumenical or world-wide Council. This was the first opportunity for the Church to take stock of itself and to notice and learn from its diversity.  

This is a game-changing concept, both for theology and for anthropology. 

This model of ‘conciliar’ discussion has remained key to the way in which Christians try to resolve conflict and make decisions, by meeting, discussing, praying and hearing from voices and experiences that represent the whole diversity of humanity. No one can pretend that the Council of Nicaea was exactly such a process – no women were part of the consultation, for one thing – but the intention was significant. In our own time of deep disagreement between Christians, a commitment to the Nicene method of consultative decision-making would be a good focus for examination of 1,700 years of trying to listen to each other, even if we often fail. 

Thirdly, and most importantly of all, of course, the Council of Nicaea produced the Nicene Creed, a succinct statement of what Christians affirm about God and the world because of the paradigm-changing life, death, resurrection and ascension of Jesus. The short, clear statements of faith in the Creed were hard-fought for and not accepted by everyone, then or now. They became necessary as people tried out different descriptions of who Jesus is in relation to God, which brought out more and more clearly how fundamental this question is for our understanding of God, and so our understanding of our own purpose and destiny. Some suggested that Jesus was just an exceptionally gifted human being, favoured by God. But the world has been full of great prophets, most of whom receive lip-service at best, but make no actual difference. Others proposed that Jesus was God, wearing a disguise but not really, actually, human, suggesting that God can’t really commit to the created order. The most popular suggestion in the fourth century, put forward by a learned teacher called Arius, was that Jesus is something in between, not the eternal God, but not just a human being either. But that’s the worst of all worlds: we can’t trust what Jesus shows us either about God or about human beings. 

All of these ‘solutions’ protected God’s transcendence and otherness – God is above and beyond created existence and divinity cannot or will not sully itself with the earthly, historical lives that human beings live.  

The radical suggestion of the Nicene Creed, trying to be faithful to the witness of the Bible, is that Jesus is really God, living among us, but also really a human being, born into a particular time and place in history and dying a real, historical death. And that must mean that the Almighty God doesn’t think it compromises God’s power and majesty to come and share our lives. Imagine the dignity that gives us and our lives – God loves and honours the world and thinks that a human life is capable of showing us the nature of God. But it also means that the full life-giving power of God is not just ‘outside’ but ‘inside’ the world. 

This is a game-changing concept, both for theology and for anthropology.  

 

To find out more about the McDonald Agape Nicaea Project being held by St. Mellitus College in London, come and join the public lectures, or look out for other Nicene celebrations in 2025.

Participants will hear from some of the world’s leading scholars on various issues related to Nicaea, including Professor Khaled Anatolios, Dr. Beverly Roberts Gaventa, Professor Ilaria Ramelli, Professor Bruce McCormack, Dr. Willie James Jennings, and many more.  

A significant part of the Nicaea conference in 2025 will be a call for papers, expanding dialogue on the topic and hearing from a wide array of voices.  

For more information or to register for these events, you can visit the Nicaea Project website