President Barack Obama - Summer Reads 2021

 

Former President Barack Obama speaks during a campaign rally On October 31, 2020, at Northwestern High School in Flint, Michigan.

The 11 books former President Barack

Obama recommends you read this summer

https://www.cnn.com/2021/07/10/politics/obama-summer-reading-list-2021/index.html

by Rachel Janfaza

July 10, 2021

"While we were still in the White House, I began sharing my summer favorites -- and now, it's become a little tradition that I look forward to sharing with you all. So here's this year's offering. Hope you enjoy them as much as I did," Obama said on multiple social platforms.

Here are the 11 books Obama recommends people read this summer:

"At Night All Blood Is Black" by David Diop

The historic fiction novel details the dark tale of a Senegalese soldier's experience fighting for the French during World War I. The story -- originally written in French -- was translated to English by Anna Moschovakis and won the 2021 International Booker Prize.

"Land of Big Numbers"

by Te-Ping Chen

"Land of Big Numbers" is a 10-part short story series -- set in and out of China -- about the diverse lives of a set of Chinese people. The collection is the debut series of Wall Street Journal reporter Te-Ping Chen, who was formerly a correspondent in Beijing.

"Empire Of Pain"

by Patrick Radden Keefe

The New York Times bestseller details the lives of three generations of the Sackler family, the American family whose members founded pharmaceutical company Purdue Pharma.

"Project Hail Mary"

by Andy Weir

"Project Hail Mary" takes readers along the survival mission of a biologist turned middle school science teacher who -- from a ship in outer space -- is tasked with saving Earth from destruction. The science fiction novel is the latest from Weir, who also wrote "The Martian."

"When We Cease to Understand the World"

by Benjamín Labatut

The fictional tale "When We Cease To Understand The World" tells stories of scientists and mathematicians throughout history -- such as Albert Einstein, Fritz Haber and Alexander Grothendieck -- who shaped the world through their findings.

"Under a White Sky: The Nature of the Future"

by Elizabeth Kolbert

In "Under a White Sky: The Nature of the Future," Pulitzer Prize-winning author Kolbert examines the way humankind has impacted Earth and raises questions about how and if nature can be saved.

"Things We Lost to the Water"

by Eric Nguyen

Nguyen's debut novel, "Things We Lost to the Water," tells the story of an Vietnamese immigrant who moves to New Orleans with her two sons while her husband stays in Vietnam.

"Leave the World Behind"

by Rumaan Alam

"Leave the World Behind" is a story about two families -- one Black and one White -- who meet in the context of looming disaster. The novel explores race, class and familial dynamics.

"Klara and the Sun"
by Kazuo Ishiguro

"Klara and the Sun" explores the world of artificial intelligence through the eyes of the main character -- an Artificial Friend -- who sits in a store window anticipating that one day she will be chosen by a customer. In 2017, Ishiguro won the Nobel Prize for Literature.

"The Sweetness of Water"
by Nathan Harris

The historical fiction novel details life in America at the end of the Civil War for two distinct pairs of characters -- the first, two emancipated brothers, and the other, a couple of Confederate soldiers deeply in love. "The Sweetness of Water" was an Oprah Book Club selection.

"Intimacies"
by Katie Kitamura

"Intimacies" tells the story of woman who, looking to chart a new path, travels to The Hague and starts work as an interpreter at the International Court. Through her role as an interpreter, the woman becomes immersed in the international lives and complex sagas of those who share their stories with her.

---

Obama's 2021 summer reading list comes just months after he shared his favorite books from 2020, which in December highlighted 17 titles -- including Isabel Wilkerson's "Caste," Brit Bennett's "The Vanishing Half" and C Pam Zhang's "How Much of These Hills is Gold."

Christian Humanism - Educational Videos to Explore

Christian Humanism

https://www.newworldencyclopedia.org/entry/Christian_Humanism

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The parable of the Good Samaritan is often cited as an example of the humanist principle in Christian teaching.

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles.

The ancient roots of Christian humanism may be seen in Jesus' teaching of the parable of the Good Samaritan and Saint Paul's emphasis on freedom from the external constraints of religious law, as well as the appeal to classical learning by the Christian apologists. Although its roots thus reach back to antiquity, Christian humanism grew more directly out of Christian scholasticism and Renaissance humanism, both of which developed from the rediscovery in Europe of classical Latin and Greek texts.

Renaissance humanism generally emphasized human dignity, beauty, and potential, and reacted against the religious authoritarianism of the Catholic Church. While Renaissance humanists stressed science and sensuality, Christian humanists used the principles of classical learning to focus on biblical studies, theology, and the importance of individual conscience, thus creating the intellectual foundations for the Protestant Reformation.

Later Christian humanists challenged not only the Catholic Church but the authority of the Bible itself and developed liberal Christian theology of the late nineteenth and early twentieth centuries, stressing Jesus' humanity and the realization of God's kingdom in Christian community. The term today describes a variety of philosophical and theological attitudes, but tends to reject secularist ideologies which seek to eliminate religious discussion from the political arena.

Contents

• 1 Origins
• 2 Background
• 3 The Renaissance
• 4 The Reformation and beyond
• 5 Legacy
• 6 See also
• 7 References
• 8 Credits

Origins

Christian humanism can be seen as existing at the core of the Christian message. Jesus himself held the commandment, "Thou shalt love thy neighbor as thyself" (Luke 10:27, Leviticus 19:18) to be essential. The parable of the Good Samaritan demonstrates this principle in action, stressing that even a member of a despised social class can embody true religion more than priests. Elsewhere, Jesus emphasized that charitable works such as feeding the hungry and caring for the sick are more important than mere acknowledgment of him as "Lord" (Matthew 25:34-40).

Justin Martyr

The writings of Saint Paul, the earliest Christian writer, may be interpreted as applying classical Greek ideas to traditional Jewish beliefs and thus developing a new religious philosophy. Paul emphasized the freedom of Gentile Christians from Jewish law and wrote of the liberty of the individual conscience in a personal relationship with God. A more direct type of Christian humanism can be seen in the second century, with the writings of Justin Martyr. Justin demonstrated the usefulness of classical learning in bringing the Christian message to a pagan audience, and also suggested the value of the achievements of classical culture itself in his Apology and other works.

Many years later, Church Fathers also made use of classical learning in developing Christian theology and explaining it to audiences in the Roman Empire. Apologists such as Origen engaged in dialogs with pagan writers and referred to classical texts to defend the Christian faith. The development of Logos theology, a critical phase in the evolution of the mature trinitarian doctrine, emerged from the application of Greek philosophical ideas to the Christian message. Later, influential writings of Basil of Caesarea and Gregory of Nyssa, for example, confirmed the commitment to using pre-Christian knowledge, particularly as it touched the material world and not metaphysical beliefs.

Background

After the Muslim conquest, however, Greek learning was largely lost to western (Latin) Christianity. The rediscovery and translation of formally lost Greek texts in Europe, especially those of Aristotle, resulted in new approaches to theology.

Peter Abelard's work (early twelfth century), which emphasized the use of formal logic both to expose and reconcile contradictions in the writings of the Church Fathers, encountered strong ecclesiastical resistance, but also unleashed a powerful new spirit in theological studies. After a period of ecclesiastical reaction in which some aspects of classical learning were banned from theological discourse, writers such as Thomas Aquinas (thirteenth century) succeeded, though not without considerable difficulty, in establishing that Aristotelian principles could be used as an effective tool in expressing Christian theology.

The Renaissance

Giovanni Pico della Mirandola

Both Christian and classical humanists placed great importance on studying ancient languages, namely Greek and Latin. Christian humanists also studied Hebrew, focusing on scriptural and patristic writings, Church reform, clerical education, and preaching. Whereas non-Christian humanism valued earthly beauty as something worthy in itself, Christian humanism valued earthly existence specifically in combination with the Christian faith. Christian humanism saw an explosion in the Renaissance, emanating from an increased faith in the capabilities of humanity, combined with a still-firm devotion to Christian faith.

One of the first great texts of the maturing Christian humanist tradition was Giovanni Pico della Mirandola's Oration on the Dignity of Man (c. 1486). However, the country of Pico's birth, Italy, leaned more toward civic humanism, while specifically Christian humanism tended to catch hold further north, during what is now called the Northern Renaissance. Italian universities and academia thus stressed classical mythology and literature as a source of knowledge, while the universities of the Holy Roman Empire, France, England, and the Netherlands applied classical learning more to the study of the Church Fathers and biblical texts.

Near the end of the fifteenth century, Johann Reuchlin became a champion for the humanist cause when he defended the right of Jews to read the Talmud and other Jewish works, which conservative Dominican intellectual leaders in Germany insisted should be banned as anti-Christian, prompting major debates between humanists and traditionalists in the great universities of Europe. Reuchlin's younger contemporary, Erasmus of Rotterdam, became the leading Christian humanist thinker of the era and completed the first New Testament in Greek in 1514. His work would come to play a major role in the theological debates of the early Protestant Reformation.

The Reformation and beyond

John Calvin

Erasmus

Christian humanism thus blossomed out of the Renaissance and was brought by devoted Christians to the study of the sources of the New Testament and Hebrew Bible. The invention of movable type, new inks, and widespread paper-making put virtually the whole of human knowledge at the hands of literate Christians for the first time, beginning with the publication of critical editions of the Bible and Church Fathers and later encompassing other disciplines.

Erasmus pioneered this movement with his work of publishing the New Testament in Greek, producing a firestorm of interest in the "original" text of the Bible. Martin Luther went even further by translating the scriptures into his native German, and arguing for the "freedom of Christian conscience" to interpret the scriptures without interference from the Catholic Church.

John Calvin, at the Sorbonne, began studying scripture in the original languages, eventually writing his influential commentary upon the entire Christian Old Testament and New Testament. Each of the candidates for ordained ministry in the Reformed churches in Calvinist tradition was required to study the Old Testament in Hebrew and the New Testament in Greek in order to qualify. In England, Christian humanism was influential in the court of King Henry VIII, where it came to play an important role the the establishment of the Church of England.

Meanwhile, Christian humanism continued to find advocates in the Catholic tradition as well. Erasmus, for example, remained a Catholic, and many of the leading thinkers of the Counter-Reformation were deeply immersed in Christian humanist thought. By the beginning of the eighteenth century, Christian humanism was the prevailing intellectual thought of Europe.

Legacy

John Locke

Fyodor Dostoevsky

As the primary intellectual movement which laid the foundation for the Protestant Reformation, the legacy of Christian humanism is immense. In subsequent decades and centuries, Christians continued to engage the historical and cultural bases of Christian belief, leading to a spectrum of philosophical and religious stances on the nature of human knowledge and divine revelation.

The Enlightenment of the mid-eighteenth century in Europe brought a separation of religious and secular institutions and challenged Christian faith in ever more radical ways. At the same time, the idea of God-given human rights beyond the authority of any government, initiated by the English philosopher John Locke and enshrined in the U.S. Declaration of Independence, represents a direct outgrowth of Christian humanist thinking.

Biblical criticism and the development of liberal theology in the late nineteenth century may also be seen as manifestations of the Christian humanist spirit. However, Christian humanism stops short of secular humanism, which seeks to divorce any religious discourse from public political debate. Indeed, Christian humanism emphasizes the need to apply Christian principles to every area of public and private life.

Today, the term "Christian humanism" is used widely to describe widely divergent viewpoints including those of such Christian writers as Fyodor Dostoevsky, G.K. Chesterton, C.S. Lewis, J.R.R. Tolkien, Henri-Irénée Marrou, and Alexander Solzhenitsyn.

See also

• Christianity
• Humanism
• Personalism
• T.S. Eliot
• Erasmus
• Søren Kierkegaard
• Jacques Maritain
• Thomas More
• Blaise Pascal

References

• Bequette, John P. Christian Humanism: Creation, Redemption, and Reintegration. Lanham, Md: University Press of America, 2004. ISBN 9780761828075.
• D’Arcy, Martin C. Humanism and Christianity. New York: The World Publishing Company, 1969. OCLC 3888.
• Lemerle, Paul. Byzantine Humanism The First Phase: Notes and Remarks on Education and Culture in Byzantium from Its Origins to the 10th Century. Canberra: Australian Association for Byzantine Studies, 1986. OCLC 16808726.
• Oser, Lee. The Return of Christian Humanism: Chesterton, Eliot, Tolkien, and the Romance of History. Columbia: University of Missouri Press, 2007. ISBN 9780826217752.
• Shaw, Joseph M. Readings in Christian Humanism. Minneapolis: Augsburg Pub. House, 1982. ISBN 9780806619385.

Renaissance Humanism and Christian Humanism

https://sites.google.com/a/stu.sandi.net/the-renaissance/humanism-and-christian-humanism

Renaissance Humanism is the study of subjects that are focused on the actions and abilities of humans. It emphasizes on human dignity, beauty, and potential.
Renaissance Humanism started in the late thirteen hundreds when scholars began to study different subjects from religion. The subjects they studied are known as humanities. Even though the humanists of the Renaissance learned subjects besides religion, they weren't any less religious. The start of humanism started due to the Europeans want for knowledge. The craving for knowledge was caused by the rediscovery of ancient texts that were thought to be lost.

Christian Humanism

Christian humanism is the belief human characteristics, such as freedom, individual conscience, and rational inquiry, are compatible with the teachings of Christianity. It is a combination of humanist and Christian ideas.

Christian humanists focused on biblical teachings, theology (the study of God's nature and religious belief), and the importance of individual conscience using the principals of classical learning. It was based on the humanity of Jesus and his teachings.

What Was Christian Humanism? AP Euro Bit by Bit #13

In this episode, I introduce the Christian. or Northern, Renaissance Humanist movement of the 16th century. I discuss its characteristics and examine the ideas of its two biggest thinkers, Desiderius Erasmus and Thomas More.

What Was the Renaissance? AP Euro Bit by Bit #1

In this video, I introduce you to the major changes that characterized the Renaissance in Europe. I will expand on these ideas in the next few videos.

What Was Humanism? AP Euro Bit by Bit #2

In this video, I describe the intellectual movement of humanism and profile four major figures of the movement: Petrarch, Lorenzo Valla, Marsilio Ficino, and Pico della Mirandola

What Was Secular Humanism? AP Euro Bit by Bit #3

In this video, I examine the secular humanist movement of the 15th century. I focus on the ideas and works of Leonardo Bruni, Leon Battista Alberti, and Niccolo Machiavelli.

What Was Civic Humanism? AP Euro Bit by Bit #4

This is an overview of civic humanism. In it, I highlight the contributions of Niccolo Machiavelli, Jean Bodin, Baldassare Castiglione, and Francesco Guicciardini.

Christian Humanism: Introductory Lecture

A seventy-four minute introduction to a semester-long course on Christian Humanism.  This episode focuses on the emergence of the concept of the Logos from Heraclitus to St. John's Gospel.

Christian Humanism Lecture: From St. Paul to Nietzsche

This second lecture of the semester is divided into, roughly, two parts.  Part one continues the first lecture, considering in details the implications of the Logos for dignity, equality, and liberty. I look at St. Paul, Cicero, and, briefly, St. Augustine. Part two considers the greatest (that is, most important) thinker of the nineteenth-century, the anti-humanist Friedrich Nietzsche.

Russell Kirk and Christian Humanism

A part of my Hillsdale College upper-level history course, Christian Humanism.  This episode considers Kirk's own Christian Humanism as he understood it in the 1950s. I also look at Kirk's definition of conservatism, asking the questions 1) what to conserve and 2) how to conserve. Very little in the way of biographer in this lecture.  That will be in the next one.

The Five Canons of Christian Humanism

In honor of Russell Kirk's definition of conservatism through the employment of six canons, I decided to define Christian Humanism through five.  This lecture--just a little over 30 minutes long--is the concluding lecture for my Hillsdale College upper-level history course, The Christian Humanist Vision of History.

More by Brad Birzer

https://www.youtube.com/c/BradBirzer/videos

The Controversial Art of Banksy, "We Reap What We Sow"

Jesus... "Either you get him or you don't...."

I have a lot of images of Jesus in my head. One of them is of Jesus as a political and social subversive who sharply divided people by His words and deeds. Wherever you read of Jesus in the New Testament you read of those who have become deeply convicted by what He had said, or done. There was rarely a middle ground in the presence of people's lives when confronted by Him.

Like the pop graffiti icon Banksy (see bio below) - whose art work tears at the ethics and morality of governments, capitalism, and social agendas, - no one could be neutral before Jesus. You either "got Him or you didn't." You either loved Him, or hated Him. Begging the question, "How would we react to Jesus if we were before His presence today?" Would we be deeply offended by Him? Would Jesus elicit from us long forgotten emotional stirrings of turmoil, unresolved conflicts, or bitter feelings of envy? Or perhaps, like the beloved Mary, or the disciple John, find a deeply contrite spirit falling upon us wrapped within an enlightened shroud of profound silence before His divine authority?

It's hard to say, I think, without first being tested and sorting it all out. But perhaps a good barometer of our reaction might be in how we assess popular religious figures whom we may not have very nice thoughts about. Mostly, thoughts of repulsion, criticism, or cutting cynicisms.... Rather than "hearing the message we quickly attack the messenger." Whether this is triggered by feelings of insecurity or protection it is left to the one conflicted by the message to discover its source of projection.

I think of Rob Bell as one today's controversial figures. The divisions around his persona are deep and wide. For myself, he once created a spiritual divide that required rethinking what Christianity had become in the latter days of my Christian faith.... Not that this sort of conviction hadn't occurred in my past at other times, eras, or personal events. But more so now, today, because it was pointedly made against the raging religious criticisms flowing through the intemperate modern day church as I have since observed it. A church that I love. Whose people I love. But a church that requires daily Renewal. Regeneration. Repentance. A change of message and of heart. A church whose institutions, dogmas, and traditions, seem to be addressed here within the pages of this website all too frequently. Rather than finding a church that lives the very message it breathes having fashioned its own message of Christianity rather than the gospel one of Christianity. A message limited by our religious borders and sensitivities, our words and habits, even our partisan policies and politics.

Though I have never been especially fond of Rob's tactics or demeanor, still I think of him as a wounded friend, and well-meaning spiritual advisor, that has helped in pointing the glaring inadequacies of the Christian faith fallen upon its religious idols and tempers. Something that is as true of our lives as it is with anyone's life housed behind the safeguards and barriers of our self righteousness and devote legalisms. Who has forced untimely decisions upon the sanitized world of Christianity become too comfortably entranced behind its message and ways; unprepared to make the timely sacrifices required behind the incendiary walls of iconoclasm that envelopes its bible, worship, prayers, and hymns. A church that I believe wishes to go forth in Jesus' holy name on bended knees when confronted by the Jesus of the bible who shows to us a life undone without His presence, truth, and love.

At the last, Rob is one of many prophetic voices that have been speaking to the church to awake to its First Love even as the Apostle John did 2000 years ago in Revelation chapters 2-3. To find the divine strength of God's presence and love in all that it says and does. To eschew any messages not first speaking of Jesus as the First and Last, the Alpha and Omega, in all that it says and does. Of a Christian faith that is all about Jesus. Centered only in Jesus. And one which makes Jesus the dividing line between a great fallen, man-centered religion... or a humbled, confessional faith, full of God's divine mystery, presence, and hunger for our souls. Whose universal message of salvation is to all, for all, and through all, in Jesus' name, by the power of His Spirit.

Yes, like Bell, or Banksy, or perhaps a good-hearted friend who challenges us in our lives - and like the many who have challenged me in my life from pulpit to fellow laborer - so is this God-Man Jesus. We either get Him, or we don't. But at that sublime moment when entering into His divine presence do we find ourselves deeply conflicted by our own proud words and paucity of deeds? Or emasculated of all our virtues and pride? Knowing only the rawness of our life without His presence and love, His Spirit, and guidance? Even so, Lord Jesus, come. Come this day upon the wings of our repentance and confession as on most days in our lives when we need a Lord and a Savior to help us through the mazes of this ungodly, unloving, sinful web of life. Even as we are now before your humbling presence. Even so, come. Let these words be our thanksgiving and our Amen. In you name we pray for Help. For Sustenance. For life itself. Amen and Amen.

R.E. Slater

Novermber 18, 2013

The Controversial Art of Banksy

We reap what we sow, Banksy

Wikipedia Bio - link here

Banksy is a pseudonymous United Kingdom-based graffiti artist, political activist, film director, and painter. His satirical street art and subversive epigrams combine dark humour with graffiti done in a distinctive stencilling technique. Such artistic works of political and social commentary have been featured on streets, walls, and bridges of cities throughout the world.[1]

Banksy's work was made up of the Bristol underground scene which involved collaborations between artists and musicians.[2] According to author and graphic designer Tristan Manco and the book Home Sweet Home, Banksy "was born in 1974 and raised in Bristol, England.[3] The son of a photocopier technician, he trained as a butcher but became involved in graffiti during the great Bristol aerosol boom of the late 1980s."[4] Observers have noted that his style is similar to Blek le Rat, who began to work with stencils in 1981 in Paris, Jef Aerosol, who sprayed his first street stencil in 1982 in Tours (France), and members of the anarcho-punk band Crass, which maintained a graffiti stencil campaign on the London Tube System in the late 1970s and early 1980s.[5][6] However, Banksy says he was inspired by3D, a graffiti artist who later became a founding member of Massive Attack.[7]

Known for his contempt for the government in labelling graffiti as vandalism, Banksy displays his art on publicly visible surfaces such as walls, even going as far as to build physical prop pieces. Banksy does not sell photos of street graffiti directly himself; however, art auctioneers have been known to attempt to sell his street art on location and leave the problem of its removal in the hands of the winning bidder.[8] Banksy's first film, Exit Through the Gift Shop, billed as "the world's first street art disaster movie," made its debut at the 2010 Sundance Film Festival.[9] The film was released in the UK on 5 March 2010.[10] In January 2011, he was nominated for the Academy Award for Best Documentary for the film.

Political and Social Themes

Banksy's works have dealt with an array of political and social themes, including anti-War, anti-capitalism, anti-fascism, anti-imperialism, anti-authoritarianism, anarchism, nihilism, and existentialism. Additionally, the components of the human condition that his works commonly critique are greed, poverty, hypocrisy, boredom, despair, absurdity, and alienation.[121] Although Banksy's works usually rely on visual imagery and iconography to put forth his message, he has made several politically related comments in his various books. In summarising his list of "people who should be shot," he listed "Fascist thugs, religious fundamentalists, (and) people who write lists telling you who should be shot."[122] While facetiously describing his political nature, Banksy declared that "Sometimes I feel so sick at the state of the world, I can't even finish my second apple pie."

Melbourne City Council put a protective screen over a piece of Banksy graffiti stencil artwork in Cocker Alley, off Flinders Lane near Swanston Street. Picture: Mike Keating Source: News Limited

Police warn international graffiti artist Banksy
his work will be rubbed out

http://www.heraldsun.com.au/news/victoria/police-warn-international-graffiti-artist-banksy-his-work-will-be-rubbed-out/story-fni0fit3-1226761795755

by Aleks Devic, Sunday Herald Sun

November 17, 2013

ELUSIVE world-famous graffiti artist Banksy has copped a spray from Victoria's senior cops, who warn his work will be erased if he stencils without a permit.

The secretive street artist, whose identity is unknown, has divided the city.

The Victoria Police rebuke is at odds with Tourism Victoria and the City of Melbourne, which are welcoming the ­revered guerilla graffiti artist back to boost the city's creative credentials.

Transit Divisional Intelligence Unit Acting Sgt Paul Luck told the Sunday Herald Sun that Banksy would be treated like any other vandal.

"If he hasn't got permission to put it somewhere then it's a crime and we will encourage whatever bit of property that it's been put on, we will encourage them (the owners) to remove it," Sgt Luck said.

Banksy, who achieved cult status and whose works have sold for more than $1 million, has decorated Melbourne before but in blunders, his work was destroyed.

Lord Mayor Robert Doyle extended an invitation to Banksy in 2010 when council workers painted over one his pieces in Hosier Lane by mistake and said the council would consider commissioning him to do a work of art.

The artist has just finished a month-long "live exhibition" in New York City, and is looking for his next project.

Tourism Victoria chief executive Leigh Harry said it was "unfortunate" Banksy's local works were ruined. He said international tourists travelled to see his pieces.

"The fact that Banksy chooses to create his art in Melbourne, reinforces Melbourne's credentials in this creative field," Mr Harry said.

"Should Banksy wish to return to Melbourne to undertake any more art, he would be welcomed back."

It is believed all of Banksy's art has been removed from Melbourne walls.

During a late-night attack in 2011, vandals painted over two Banksy pieces that were in Fitzroy.

Residents Against Graffiti Everywhere founder Steve Beardon said glorifying Banksy's artwork sent the wrong message that people can become rich from being vandals.

"Banksy can go to hell as far as I am concerned and he should stay away," Mr Beardon said.

Melbourne art expert Ken McGregor compared the loss of the Hosier Lane Banksy as "painting over the Mona Lisa".

Banksy Sells Original Paintings Worth $40,000
for $60 each in New York City





BEST OF Banksy Street Art