The Olympian Gods
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Mount Olympus, Part I
MMountount Olympus,Olympus, PPartart I 2 Lesson Objectives Core Content Objectives Students will: Explain that the ancient Greeks worshipped many gods and goddesses Identify Mount Olympus as the place the ancient Greeks believed was the home of the gods Language Arts Objectives The following language arts objectives are addressed in this lesson. Objectives aligning with the Common Core State Standards are noted with the corresponding standard in parentheses. Refer to the Alignment Chart for additional standards addressed in all lessons in this domain. Students will: Recount the story of the Olympian gods and goddesses from “Mount Olympus, Part I,” using transition words like fi rst, next, then, and fi nally, and discuss with one or more peers (RL.2.2) Identify the three seas that surrounded ancient Greece using a map of ancient Greece as a guide (RI.2.7) With assistance, categorize and organize facts and information on the ancient Greek civilization (W.2.8) Summarize orally the information contained in “Mount Olympus, Part I” (SL.2.2) Prior to listening to “Mount Olympus, Part I,” identify orally what they know and have learned about the ancient Greek civilization Prior to listening to “Mount Olympus, Part I,” orally predict powers or skills that the gods and goddesses were believed to have and then compare the actual outcome to the prediction The Ancient Greek Civilization 2 | Mount Olympus, Part I 23 © 2013 Core Knowledge Foundation Core Vocabulary delightfully, adv. With great delight or pleasure Example: Jane delightfully helped her mother cook their favorite meal, homemade macaroni and cheese. Variation(s): none longingly, adv. -
Orpheus in the Underworld
Orpheus in the Underworld Music by Jacques Offenbach, French Libretto by Cremieux & Halevy English adaptation by Snoo Wilson & David Pountney THE CAST Orpheus (a musician) ...................................................................... Mikal J. Kraklio Eurydice (his wife) .......................................................................... Jen Christianson Ann Michels (April 1 & 9) Aristaeus / Pluto (a shepherd / the god of the underworld) ............. James Hamilton Public Opinion (guardian of morals) .................................................... Lynne Hicks Jupiter (King of the gods) ......................................................... Waldyn J. Benbenek Juno (his wife) ................................................................................... Judith McClain Venus .................................................................................................... Ann Michels Emily Coates (April 1 & 9) Cupid................................................................................................. Sara Gustafson Diana .............................................................................................. Alyssa K. Lingor Mars ..........................................................................................Christopher Michela Mercury ................................................................................................ Todd Coulter Dr. Morpheus (demi-god of sleep) .................................................... Richard Rames Rhadamanthys (one of the Triple Judges -
The Twelve Gods of Mount Olympus
TThehe TTwelvewelve GGodsods ooff MountMount OlympusOlympus 1 Lesson Objectives Core Content Objectives Students will: Explain that the ancient Greeks worshipped many gods and goddesses Explain that the gods and goddesses of ancient Greece were believed to be immortal and to have supernatural powers, unlike humans Identify the Greek gods and goddesses in this read-aloud Identify Mount Olympus as the place believed by the ancient Greeks to be the home of the gods Identify Greek myths as a type of f ction Language Arts Objectives The following language arts objectives are addressed in this lesson. Objectives aligning with the Common Core State Standards are noted with the corresponding standard in parentheses. Refer to the Alignment Chart for additional standards addressed in all lessons in this domain. Students will: Orally compare and contrast Greek gods and humans (RL.2.9) Interpret information pertaining to Greece from a world map or globe and connect it to information learned in “The Twelve Gods of Mount Olympus” (RI.2.7) Add drawings to descriptions of the Greek god Zeus to clarify ideas, thoughts, and feelings (SL.2.5) Share writing with others Identify how Leonidas feels about going to Olympia to see the races held in honor of Zeus Greek Myths: Supplemental Guide 1 | The Twelve Gods of Mount Olympus 13 © 2013 Core Knowledge Foundation Core Vocabulary glimpse, n. A brief or quick look Example: Jan snuck into the kitchen before the party to get a glimpse of her birthday cake. Variation(s): glimpses sanctuary, n. A holy place; a safe, protected place Example: Cyrus went to the sanctuary to pray to the gods. -
Does Reasonable Nonbelief Exist?
Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 18 Issue 1 Article 6 1-1-2001 Does Reasonable Nonbelief Exist? Douglas V. Henry Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Henry, Douglas V. (2001) "Does Reasonable Nonbelief Exist?," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 18 : Iss. 1 , Article 6. DOI: 10.5840/faithphil200118114 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol18/iss1/6 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. DOES REASONABLE NONBELIEF EXIST? Douglas V. Henry J. L. Schellenberg's Divine Hiddenness and Human Reason claims that the exis tence of reflective persons who long to solve the problem of God's existence but cannot do so constitutes an evil rendering God's existence in1probable. In this essay, I present Schellenberg's argument and argue that the kind of reasonable nonbelief Schellenberg needs for his argument to succeed is unlikely to exist. Since Schellenberg's argument is an inductive-style version of the problem of evil, the empirical improbability of the premise Ichallenge renders the conclusions derived fron1 it empirically improbable as well. 1. Introduction In Divine Hiddenness and Human Reason, J. L. Schellenberg presents a special version of the problem of evil, one that is an interesting, significant, and genuinely new contribution to the scholarship. -
To Serve God... Religious Recognitions Created by the Faith Communities for Their Members Who Are Girl Scouts
TO SERVE GOD... RELIGIOUS RECOGNITIONS CREATED BY THE FAITH COMMUNITIES FOR THEIR MEMBERS WHO ARE GIRL SCOUTS African Methodist Episcopal (A.M.E.) Anglican Church in North America Baha’i God and Me God and Family God and Church God and Life God and Service God and Me God and Family God and Church God and Life St. George Cross Unity of Mankind Unity of Mankind Unity of Mankind Service to Humanity Baptist Buddhist Christian Church (Disciples of Christ) God and Me God and Family God and Church God and Life Good Shepherd Padma Padma God and Me God and Family God and Church God and Life God and Service Christian Methodist Episcopal (C.M.E.) Christian Science Churches of Christ God and Me God and Family God and Church God and Life God and Service God and Country God and Country Loving Servant Joyful Servant Good Servant Giving Servant Faithful Servant Church of the Nazarene Community of Christ Eastern Orthodox God and Me God and Family God and Church God and Life God and Service Light of Path of Exploring Community World Community St. George Chi-Rho Alpha Omega Prophet Elias the World the Disciple Together International Youth Service Episcopal Hindu Islamic God and Me God and Family God and Church God and Life St. George Dharma Karma Bismillah In the Name of Allah Quratula’in Muslimeen Jewish Lutheran (Mormon) Church of Jesus Polish National Catholic Church Lehavah Bat Or Menorah Or Emunah Ora God and Me God and Family God and Church God and Life Lamb Christ of Latter-day Saints Love of God God and Community Bishop Thaddeus F. -
Statement of the Problem 1
Liberty Baptist Theological Seminary THE INCOMPATIBILITY OF OPEN THEISM WITH THE DOCTRINE OF INERRANCY A Report Presented in Partial Fulfillment Of the Requirements for the Degree of Master of Theology by Stuart M. Mattfield 29 December 2014 Copyright © 2015 by Stuart M. Mattfield All Rights Reserved ii ACKNOWLEDGMENTS As with all things, the first-fruits of my praise goes to God: Father, Son and Spirit. I pray this work brings Him glory and honor. To my love and wife, Heidi Ann: You have been my calm, my sanity, my helpful critic, and my biggest support. Thank you and I love you. To my kids: Madison, Samantha, and Nick: Thank you for your patience, your humor, and your love. Thank you to Dr. Kevin King and Dr. Dan Mitchell. I greatly appreciate your mentorship and patience through this process. iii ABSTRACT The primary purpose of this thesis is to show that the doctrine of open theism denies the doctrine of inerrancy. Specifically open theism falsely interprets Scriptural references to God’s Divine omniscience and sovereignty, and conversely ignores the weighty Scriptural references to those two attributes which attribute perfection and completeness in a manner which open theism explicitly denies. While the doctrine of inerrancy has been hotly debated since the Enlightenment, and mostly so through the modern and postmodern eras, it may be argued that there has been a traditional understanding of the Bible’s inerrancy that is drawn from Scripture, and has been held since the early church fathers up to today’s conservative theologians. This view was codified in October, 1978 in the form of the Chicago Statement of Biblical Inerrancy. -
The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
Zeus: Father of the Greek Gods 614 the Six-Minute Solution, Sopris West
Curriculum-Based Measurement: Maze Passage: Examiner Copy Student/Classroom: _____________________ Examiner: ____________ Assessment Date: _______ Zeus: Father of the Greek Gods 614 The Six-Minute Solution, Sopris West Gods were important in the ancient Greek religion. The Greeks believed that their gods (lived) in families and that each god (or) goddess had a certain kind of (power). They also thought that each of (the) gods had a distinct personality. Sacred (places) called sanctuaries were built by the (Greeks) to honor their gods. Greeks prayed (to) different gods for different reasons. They (also) made sacrifices to the gods as (a) way to please them. Zeus, the (god) of the sky and of the (weather), was also considered the father of (all) the Greek gods. The Greeks believed (that) Zeus was the absolute master of (all) the Greeks, other gods, and perhaps (the) universe. The Olympic games were actually (created) to honor Zeus. The games were (named) after the highest mountain in Greece, (Mount) Olympus. Ancient Greeks pictured Zeus sitting (in) a golden throne on top of (Mount) Olympus. The Greeks believed that Zeus (would) take pleasure from watching athletes compete (in) the Olympic games. All Greeks, regardless (of) where they lived, worshiped Zeus and (the) other gods in his family. Zeus’(s) wife, Hera, was known as the (goddess) of marriage. His brother, Poseidon, was (the) god of the sea. Zeus himself (was) thought to control the weather. In (the) Greek people’s minds, thunder and (lightning) occurred as a punishment when Zeus (was) very angry. One of Zeus’s (sons), Apollo, was the god of light (and) health. -
Mount Olympus Area
SPECIAL FILMING CONDITIONS MOUNT OLYMPUS AREA The Special Filming Conditions described below will be included in the terms and conditions of permits issued for filming in this area and are in addition to the standard terms and conditions applicable to filming permits generally. While these Special Filming Conditions will be included as terms if a permit for filming in this area is issued, they are not intended to, and do not, establish the criteria or standards for determining whether or not a particular permit (or permits) will be issued for this area. The decision whether or not a particular permit (or permits) will be issued is vested in the discretion of the appropriate City or County department or their designees (including FilmLA), to be exercised consistent with public health, safety and general welfare, and applicable land-use ordinances. Mount Olympus is a distinctive residential area, with curving hillside streets and canyon areas, bounded by Hollywood Boulevard, Laurel Canyon Boulevard, Willow Glen Road and Nichols Canyon Road. The area streets are: Mount Olympus Drive Jupiter Drive Vulcan Drive Electra Drive Apollo Drive Achilles Drive Electra Court Hermes Drive Oceanus Drive Hercules Drive Venus Drive Zeus Drive • Affected residents must be notified at least two (2) working days in advance of the first day of filming or the first day of any substantial set preparation. Permit requests must be submitted to FilmLA at least three(3) days in advance. The term “affected residents” includes all residents within a 500 ft. radius of the location. • Production companies must also contact the Mount Olympus Property Owners’ Association representative, Joe Custer [email protected] (323) 252-2264 at least two (2) days in advance of the first day of filming or the first day of any substantial set preparation, whichever occurs first. -
Women's Studies in the History of Religions
1 Women’s Studies in the History of Religions DAVID KINSLEY On the most archaic levels of culture, living as a human being is in itself a religious act, for alimentation, sexual life, and work have a sacramental value. In other words, to be— or rather, to become—a man means to be “religious.” —Mircea Eliade, A History of Religious Ideas o appreciate the radical impact women’s studies has had on the discipline Tof history of religions, it is necessary first to describe briefly how the his- tory of religions understands its task. The history of religions, which claims to be the objective, scientific study of religion, sets as its task nothing less than the study, in historical and cross- cultural perspective, of all human religious phenomena. It includes in its pur- view, not only sophisticated, literate, philosophical, and theological materials, but also popular expressions of human religiosity such as festivals, life cycle rituals, myths, and practices that are found only in oral traditions. The history of religions seeks to avoid an approach to human religiosity that privileges cer- tain materials as “higher” and others as “lower.” It assumes that all expres- sions of human religiosity are worthy of study. In the words of Mircea Eliade: “For the historian of religions, every manifestation of the sacred is important: every rite, every myth, every belief or divine figure reflects the experience of the sacred and hence implies the notions of being, of meaning, and of truth.”1 History of religions does not seek to evaluate one religion (or religious expression) vis-à-vis another with a view to declaring one superior to the other. -
A Scriptural and Philosophical Evaluation of the Open Model of God As an Ontological Necessity and Its Compatibility with Evangelical Theology
Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 2007 A Scriptural and Philosophical Evaluation of the Open Model of God as an Ontological Necessity and Its Compatibility with Evangelical Theology Richard Garrett Ham Jr. Ouachita Baptist University Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the Biblical Studies Commons, Christianity Commons, and the Practical Theology Commons Recommended Citation Ham, Richard Garrett Jr., "A Scriptural and Philosophical Evaluation of the Open Model of God as an Ontological Necessity and Its Compatibility with Evangelical Theology" (2007). Honors Theses. 44. https://scholarlycommons.obu.edu/honors_theses/44 This Thesis is brought to you for free and open access by the Carl Goodson Honors Program at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Honors Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. CI IAPTER I: INTRODUCTION .............................................................................................................................. ! Til£ EV.- \ 'I'GELICAL U'I'OEHSTAND II\"G OF SCIHPTUJn: ............................................................................................ 1 1'l1e Nature ofScriplllre ... ................................................................................................................... .................. 3 The Purpose ofScripture. ....... .... ...................... -
IS OPEN THEISM EVANGELICAL? . . . Bruce A. Ware
JETS 45/2 (June 2002) 193–212 DEFINING EVANGELICALISM’S BOUNDARIES THEOLOGICALLY: IS OPEN THEISM EVANGELICAL? bruce a. ware* i. introduction Clark Pinnock is exactly right. After noting (correctly) in his Most Moved Mover that Arminians and Augustinians have co-existed throughout much of the church’s history, and that a number of evangelical theologians today (and not just open theists) are working toward refinements in an evangeli- cal doctrine of God, he asks, “Why draw the line at foreknowledge?”1 A few pages later, he returns to this question: “In raising the issue of the divine foreknowledge, we have not transgressed some rule of theological discourse and placed ourselves outside the pale of orthodoxy. Why can an evangelical not propose a different view of this matter? What church council has de- clared it to be impossible? Since when has this become the criterion of being orthodox or unorthodox, evangelical or not evangelical?”2 What does Pinnock mean when he says that open theists have raised the issue of divine foreknowledge? Simply this: Open theism affirms God’s ex- haustive knowledge of the past and present, but it denies exhaustive divine foreknowledge, in that it denies that God knows—or can know—the future free decisions and actions of his moral creatures, even while it affirms that God knows all future possibilities and all divinely determined and logically- necessary future actualities. As William Hasker explains, “Since the future is genuinely open, since it is possible for a free agent to act in any of several different ways, it follows that it is not possible for God to have complete and exhaustive knowledge of the entire future.”3 So, the specific denial of exhaustive divine foreknowledge is embraced in open theism as central and essential to its own identity.