DOCSLIB.ORG

Code Descriptor

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Census Classifications 1996 Census of Population and Dwellings Introduction Religious affil iation is the self-identified association of a person with a religion, denomination or sub-denominational religious group. Operationally, religious affiliation is the self-identified association of a person with the religion, denomination or sub- denominational religious group, as reported by the person in the religious affiliation question. Church-based organisations use information on religious affiliation for planning social services, facilities, operations and education. Academic and other researchers make use of data on religion to monitor changing social diversity and provide base- line data for further research. Religion is also used as an explanatory variable in studies on other topics such as marriage formation and dissolution. Religious affiliation data is used by church organisations to assess the need for a range of different types of religion-related or religion-sponsored services, including churches, religious schools, care of the elderly and disadvantaged groups, and other social services. Structure Religion is a hierarchical classification with three levels. It is based on the Australian classification, with some changes to suit the New Zealand situation. Individual religious groups are classified according to the denomination of which they are a sub group. Denominations are classified according to the religion of which they are a part. If the response given is a religion rather than a denomination, it is coded to the appropriate "not further defined (nfd)" category. Code Descriptor Level 1 1 Buddh ism 2 Christian 3 Hindu 4 Islam/ Muslim 5 Judaism/Jewi sh 6 Spiritualism and New Age Religions 7 Other Religions 8 No Religious Gr oup Indicated 9 Not Specified Level 2 101 Bud dhist 201 Adventist 203 Anglican 205 Baptist 207 Brethre n 209 Catholic 210 Christian 211 Churches of Christ 212 Ethnic (Asian) 213 Evangelical 214 Indigenous (Maori) 215 Jehovah Witness 217 Latter Day Saints 219 Lutheran 220 Methodis t 221 Oriental (N on-Chalcedonian) 223 Oriental (Chalcedonian) 225 Pentecostal 227 Presbyterian , Congregational and Reformed 229 Protestant nfd 231 Salvation Army 233 Uniting/Union C hurch 259 Other Christian 301 Hindu 401 Islam 501 Judai sm 600 Spirituali sm and New Age Religions nfd 601 Church of Scientology 603 Nature and Earth Base d Religions 605 Satanism 607 Spiritualis m 659 Other New A ge Religions 703 Baha'i 705 Chines e Religions 708 Jain 709 Japa nese Religions 710 Maori Religion 711 Sikh 713 Zoro astrian and Parsis 759 Other Religions nec 801 Theism 803 Religion Unidentifiable 805 No Religion 807 Religion No t Known 809 Object to State 811 Not Applicable 999 Not Specified CARS Ref: RELIGION V1.0 Code Descriptor Level 3 1010 Bu ddhist nfd 1011 Theravada B uddhist 1012 Tibetan Buddhist 1013 Friends of the We stern Buddhist Order 1014 Zen Buddhist 1015 Japanese Bud dhist 2010 Adventist nfd 2011 Christadelphia ns 2012 Seventh Day Adv entist 2013 Worldwide Church of G od 2031 Anglican 2050 Baptist n fd 2051 Bible Bapti st 2070 Brethren nfd 2071 Exclusive Bre thren 2090 Catholic nfd 2091 Maronite Ca tholic 2092 Melkite Catholic 2093 Ukrainian Catho lic 2094 Latin Rite 2100 Christian n fd 2110 Churches of C hrist nfd 2111 Associated Churches o f Christ 2121 Chinese Christian nfd 2122 Korean Christian nfd 2130 Evangelical nfd 2131 Independent Ev angelical Churches 2140 Maori Christian nfd 2141 Ratana 2142 Ringatu 2151 Jehovah Witness 2171 Church of Jesus C hrist of the Latter Day Saints 2172 Reorganised Church of Jesus Christ of Latter D ay Saints 2191 Lutheran 2201 Methodis t 2211 Armenian Orthodox 2212 Assyrian Orthodox 2213 Coptic Orthodox 2214 Ethiopian Orthod ox 2215 Syrian (Jacobite) Or thodox 2230 Eastern Orthodox nfd 2231 Antiochian Orthodox 2232 Greek Orthodox 2233 Lebanese Ortho dox 2234 Macedonian Orthodo x 2235 Romanian Orthodox 2236 Russian Orthodox 2237 Serbian Orthodox 2238 Ukrainian Orthodo x 2239 Western Rite Orthod ox 2250 Pentecostal nfd 2251 Apostolic Churc h of New Zealand 2252 Assemblies of God 2253 Christian Outreach 2254 Christian Revival C rusade 2255 Elim 2256 Four square Gospel 2257 Full Gospel 2258 Healing Fell owship 2259 New Life Centres 2260 Revival Centres 2261 United Pentecos tal 2262 Vineyard Christian Fellowship 2263 Outreach International New Ze aland 2264 The Good News Fellowship 2265 Canna League of Christchur ch 2271 Presbyterian 2272 Congregation al 2273 Reformed 2274 Reformed Episcopal Church 2275 Korean Agape Presbyterian Church 2290 Protestant nfd 2311 Salvation Army 2331 Uniting/Union C hurch 2591 Christian and Mission ary Alliance 2592 Christian Science 2593 Commonwealth C ovenant Church 2594 Liberal Catholic 2595 Metropolitan 2596 Nazarene 2597 Religious Communities 2598 Religious Society of Fri ends (Quaker) 2599 Swedenborgian (New Jerusalem Chur ch) 2600 Unification Church (Moonist) 2601 Unitarian 3010 Hindu nfd 3011 Brahma K umaris 3012 Ananda Marga 3013 Hare Krishna 3014 Divine Light 3015 Yoga 4010 Islam nfd 4011 Druse 4012 Shia 4013 Sufi 4014 Sun i 5010 Juda ism nfd 5011 Liberal/Progr essive 5012 Orthodox 6011 Church of Scientology 6030 Nature and Earth Base d Religions nfd 6031 Animist 6032 Druid 6033 Wicca n 6051 Satanis t 6071 Spiritual ist 6591 Aetherius S ociety 6592 Caodaism 6593 Rastafaria nism 6594 Religious Scien ce 6595 Psychic 6596 Transcendental Meditation 6599 Other New Age Religions n ec 7031 Baha'i 7050 Chines e Religions nfd 7051 Ancestor Veneration 7052 Confucianism 7053 Taoism 7081 Jain 7090 Japa nese Religion nfd 7091 Mahikari 7092 Shinto 7093 Tenriky o 7100 Maori Re ligion nfd 7101 Hauhau 7102 Parihaka 7111 Sikh 7131 Zoro astrian 7132 Parsis 7599 Other Religions nec 8010 Theism nfd 8011 Lodge 8031 Religio n Unidentifiable 8051 No Religion 8071 Religion Not Known 8091 Object to State 8111 Not Applicable 9999 Not Specified Classification Hierarchy File CARS Ref: RELIGION V1.0.
Recommended publications
  • New Age in Norway 307

    New Age in Norway 307

    New Age in Norway 307 Chapter 38 New Age in Norway New Age in Norway Ingvild Sælid Gilhus New Age up to the 1970s The background of the New Age in Norway was, like in other countries, the countercultural movement of the late 1960s, characterised by political radical- ism, the anti-war movement, hippie culture, the use of psychoactive drugs, pop music, a growing ecological awareness, and an interest in Asian religions. In the early 1970s, New Religious Movements of Asian provenance such as Hare Krishna (ISKCON), Ananda Marga, the Divine Light Mission of guru Maharaji Ji, Maharishi Mahesh Yogi’s Transcendental Meditation as well as the Western, sufi-inspired Eckankar and the Christian-inspired Children of God had representatives in Norway. Through information meetings and courses, for instance at the universities, the representatives of these movements contrib- uted to increase the general awareness of Eastern religions and to nourish countercultural religious syncretism and alternative spirituality in Norwegian youth culture. In the 1970s there existed several distribution centres for alternative thought and lifestyle, including religious ones. Most important among them were the countercultural work communes in Hjelmsgata 1 in Oslo and on Karlsøy in Troms. In 1976 Karma Tashi Ling, a centre for Tibetan Buddhism, was opened in Oslo. It attracted people from countercultural milieus as well as Buddhists. Magazines and periodicals were important vehicles for alternative thought in the 1970s when thirty-six different titles, most of them short-lived, were pub- lished (Ahlberg 1980: 221). The most important were Vibra (appearing in 1969), Gateavisa (the Street Paper, published 1970-), Vannbæreren (Aquarius, 1974– 78), Arken (1978–1989) and Josefine (1971–1977).
  • Religious Advisement Resources Part Ii

    Religious Advisement Resources Part Ii

    RELIGIOUS ADVISEMENT RESOURCES 2020 PART II Notice Regarding External Resources: The listed resources are provided in this document are operated by other government organizations, commercial firms, educational institutions, and private parties. We have no control over the information of these resources which may contain information that could be objectionable or which may not otherwise conform to Department of Defense policies. These listings are offered as a convenience and for informational purposes only. Their inclusion here does not constitute an endorsement or an approval by the Department of Defense of any of the products, services, or opinions of the external providers. The Department of Defense bears no responsibility for the accuracy or the content of these resources. 1 FAITH AND BELIEF SYSTEMS U.S. Department of Justice Federal Bureau of Prisons Inmate Religious Beliefs and Practices http://www.acfsa.org/documents/dietsReligious/FederalGuidelinesInmateReligiousBeliefsandPractices032702.pdf Buddhism Native American Eastern Rite Catholicism Odinism/Asatru Hinduism Protestant Christianity Islam Rastfari Judaism Roman Catholic Christianity Moorish Science Temple of America Sikh Dharma Nation of Islam Wicca U.S. Department of Homeland Security, Federal Emergency Management Agency (FEMA) Religious Literacy Primer https://crcc.usc.edu/files/2015/02/Primer-HighRes.pdf Baha’i Earth-Based Spirituality Buddhism Hinduism Christianity: Anabaptist Humanism Anglican/Episcopal Islam Christian Science Jainism Evangelical Judaism Jehovah’s Witnesses
  • Ananda Katha

    Ananda Katha

    ANANDA KATHA BY NAGINA PRASAD CONTENTS Introduction 1 Chapter One October 1953: My friend Chandranathji and my vision of Baba. Baba sends His blessings and accepts me as a disciple. My initiation in November 1953 2 Chapter Two I am persecuted by my boss. Baba explains the real meaning of ahim’sa and the importance of iis’t’a mantra. 9 Chapter Three Jamalpur and the tiger’s grave. 11 Chapter Four Baba explains the meaning of varn’aghdana and warns against mean mindedness. The downfall of my persecutor. 15 Chapter Five February 1954: I get a sympathetic boss and am transferred to Begusarai. Manan Prasad miraculously loses weight. 19 Chapter Six Rainy Season 1954: My boss Asthanaji takes initiation and Baba appears before him. 22 Chapter Seven September 1954: Baba gives me the boon of only getting demotion when I myself desire it. My daughter dies and is miraculously resurrected and my wife takes initiation. 26 Chapter Eight The sufi saint Dattaji and his prophecy about Baba 30 Chapter Nine Winter 1954: Baba solves my difficulties in meditation and explains how His assistance is given from a distance. Shyam Charan Lahiri becomes ‘Vajra Bhairav’ at the tiger’s grave. Baba’s disciples of His previous lives. The ‘white lady’. The power and use of iis’t’a and guru mantras. Bindeshwariji’s daughter is initiated and her life is extended. My methods of pracar. 33 Chapter Ten November 1954: Demonstrations. Sunday 7th: Samadhis Sunday 14th Savikalpa and Nirvikalpa samadhi. Sunday 21st: Demonstration of death. Sunday 28th: Nirvikalpa samadhi. 42 Chapter Eleven Deep Narayanji and Vishvanathji are initiated and I try to feed Harisadhanji.
  • SWAMI YOGANANDA and the SELF-REALIZATION FELLOWSHIP a Successful Hindu Countermission to the West

    SWAMI YOGANANDA and the SELF-REALIZATION FELLOWSHIP a Successful Hindu Countermission to the West

    STATEMENT DS213 SWAMI YOGANANDA AND THE SELF-REALIZATION FELLOWSHIP A Successful Hindu Countermission to the West by Elliot Miller The earliest Hindu missionaries to the West were arguably the most impressive. In 1893 Swami Vivekananda (1863 –1902), a young disciple of the celebrated Hindu “avatar” (manifestation of God) Sri Ramakrishna (1836 –1886), spoke at the World’s Parliament of Religions in Chicago and won an enthusiastic American following with his genteel manner and erudite presentation. Over the next few years, he inaugurated the first Eastern religious movement in America: the Vedanta Societies of various cities, independent of one another but under the spiritual leadership of the Ramakrishna Order in India. In 1920 a second Hindu missionary effort was launched in America when a comparably charismatic “neo -Vedanta” swami, Paramahansa Yogananda, was invited to speak at the International Congress of Religious Liberals in Boston, sponsored by the Unitarian Church. After the Congress, Yogananda lectured across the country, spellbinding audiences with his immense charm and powerful presence. In 1925 he established the headquarters for his Self -Realization Fellowship (SRF) in Los Angeles on the site of a former hotel atop Mount Washington. He was the first Eastern guru to take up permanent residence in the United States after creating a following here. NEO-VEDANTA: THE FORCE STRIKES BACK Neo-Vedanta arose partly as a countermissionary movement to Christianity in nineteenth -century India. Having lost a significant minority of Indians (especially among the outcast “Untouchables”) to Christianity under British rule, certain adherents of the ancient Advaita Vedanta school of Hinduism retooled their religion to better compete with Christianity for the s ouls not only of Easterners, but of Westerners as well.
  • Book Review:" Hinduism and Christianity"

    Book Review:" Hinduism and Christianity"

    Journal of Hindu-Christian Studies Volume 7 Article 12 January 1994 Book Review: "Hinduism and Christianity" Anand Amaladass Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Religion Commons Recommended Citation Amaladass, Anand (1994) "Book Review: "Hinduism and Christianity"," Journal of Hindu-Christian Studies: Vol. 7, Article 12. Available at: https://doi.org/10.7825/2164-6279.1100 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Amaladass: Book Review: "Hinduism and Christianity" BOOK REVIEWS Hinduism and Christianity. John Brockington. London: Macmillan, 1992, xiii +215pp. IN A SERIES of monographs on themes in both. So juxtaposing the development of a theme comparative religion under the general editorship in two traditions will reveal this factor. But the of Glyn Richards the first published title is lack of development of a particular theme in a Hinduism and Christianity by John Brockington. given tradition does not mean much in This volume contains a selection of themes from comparison with another where this theme is Hinduism and Christianity. It is intended for well developed. Hence some statements of such many Christians in Europe and America whose comparative nature do sound ambiguous in this everyday experience does not include the book. For instance, it is said that "there is existence of several major religions. Obviously virtually no trace within Hinduism of the in a volume of about 200 pages one cannot fellowship at a common meal found in many expect a detailed discussion on the selected other religions" (p.122), the author adds themes.
  • The Teachings of the Prajapita Brahma Kumaris Movement

    The Teachings of the Prajapita Brahma Kumaris Movement

    IJT 44/1&2 (2002), pp. 94-106 The Teachings of the Pra.japita Brahma Kumaris Movement Bed Singh* The Prajapita Brahma Kumaris Movement was founded by a prosperous Sindhi businessman named Lekhraj. It is probably significant however that his trade was in Jewellery. 1 After Dada Lekhraj's personal experience with God Shiva, he was used as a medium to reveal the mysteries of the self and the work order. These experiences brought about a tremendous change in him to whom God Shiva gave the name "Prajapita Brahma". In 1937 he laid the foundations ofthe Movement."2 After Dada Lekhraj's personal experience with God, he started a regular satsang (fellowship) in Hyderabad after laying the foundation of the Movement. The satsang came to be known as "Om Mandi".3 Around 300 devotees started gathering in the Satsang. After the Independence oflndia, many devotees left Hyderabad and shifted to India. On the request of many devotees in India the headquarters of the Movement was shifted to India in 19 51. 4 The Prajapita Brahmakumaris Ishwariya Vishwa Vidyalaya's Report upto 1983 at a glance is as follows. Dedicated sisters (Kumaris) 1095 Dedicated brothers (Kumars) 200 Single sisters 15230 Single brothers 9150 Married sisters 51175 Married brothers 51575 Children 20000 Total number of devotees 1,49095 Spiritual Museum 110 Spiritual Centres 325 Overseas Centres 100 Sub-centres 825 Total number of centres 13505 * Rev. Bed Singh is Lecturer in Religion at Aizwal Theological College, Mizoram. 94 THE TEACHINGS OF THE PR;'.JAPITA BRAHMA KUMARIS MOVEMENT In 1992 the Movement had over 3000 centres and sub-centres throughout the world in over 6 60 countries.
  • Transgressive Representations: Satanic Ritual Abuse, Thee Temple Ov Psychick Youth, and First Transmission Danielle Kirby

    Transgressive Representations: Satanic Ritual Abuse, Thee Temple Ov Psychick Youth, and First Transmission Danielle Kirby

    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Sydney: Sydney eScholarship Journals... Transgressive Representations: Satanic Ritual Abuse, Thee Temple ov Psychick Youth, and First Transmission Danielle Kirby Introduction Articulating the acceptable and unacceptable limits of representation is an unquestionably fraught undertaking. In this issue, Norman Simms astutely states that when it comes to the artistic the very notion of representation suffers “epistemological and aesthetic problems,” limited by the fact that art and literature are “in essence duplicitous, acts of imitation and products of deceit.”1 Late Western modernity provides ample illustration of the often-contentious nature of representation, with recent events supplying a surfeit of examples where normative limits of representation have been uncomfortably transgressed, often generating public outcry and claims of wrongdoing. This article explores one such instance, the 1992 broadcast of an episode of the Channel 4 programme Dispatches, entitled „Beyond Belief,‟ in the United Kingdom. Now, twenty years after the fact, this episode and its broader context provide a fascinating, if disturbing, view into an extraordinary, though somewhat predictable, series of events. Taking the inherent ambiguity posed by the notion of the limits of representation as a starting point, this article will address the incident through a framework of transgression, seeking to articulate some of the varying ways in which such limits were breached, exceeded, and redefined. Beyond Belief On 19 February 1992, the UK television programme Dispatches aired an episode entitled „Beyond Belief.‟2 The episode purported to provide evidence Danielle Kirby is a Lecturer in the School of Media and Communication at RMIT University.
  • Satanism in Finland Satanism in Finland

    Satanism in Finland Satanism in Finland

    474 Hjelm Chapter 59 Satanism in Finland Satanism in Finland Titus Hjelm Satanism entered the Finnish public consciousness in the mid-1980s. Per- haps not surprisingly, the first people who were interested in and concerned about Satanism were Pentecostalist Christians, namely the Finnish preacher/ prophet Leo Meller. Meller’s book Rock (1986) “exposed” the “satanic” content of contemporary rock and Heavy Metal music, very much in line with the con- temporary discussions in the USA. Although little discussed in the mainstream media at the time, Meller’s role set an example for later religious commenta- tors who posed and were received as experts on Satanism. Whereas the public attention generated by Meller and others denouncing the “satanic” popular culture of the times was regarded more or less sceptically or even with mild amusement in the media, Satanism acquired a more sinister image in the early 1990s with the church burnings and homicides connected to Satanists in Norway. Mainstream newspapers discussed the possibility of satanic cults in Finland and some murders were linked − no matter how tenu- ously − to an allegedly satanic motivation (Hjelm 2005a). The reality of Satanism was finally “proven” in the public eye when some people, namely the Finnish rock singer Kauko Röyhkä, publicly professed to be practising Satanists. Finnish Satanism in the Early 1990s Some anti-Satanist commentators (such as the abovementioned Leo Meller) have suggested that satanic ritual groups existed in Finland already in the 1970s, but this allegation hardly stands the test of critical scrutiny. There may, however, have been magical/occult groups or individuals in Finland at that time, but there is no knowledge of explicitly satanic involvement by any of these.
  • The Brahma Kumaris World Spiritual University

    The Brahma Kumaris World Spiritual University

    IIAS Newsletter 47 | Spring 2008 | free of charge | published by IIAS | P.O. Box 9515 | 2300 RA Leiden | The Netherlands | T +31-71-527 2227 | F +31-71-527 4162 | [email protected] | www.iias.nl Photo ‘Blue Buddha’ by Lungstruck. Courtesy www.flickr.com 47 New Religious Movements The Brahma Kumaris World Spiritual University The Indian-based BKWSU arose from a Hindu cultural base, but tors are all ethnic Indian women although they have long been resident overseas. distinct from Hinduism. It began in the 1930s as a small spiritual National coordinators may be ethnic Indian, local members, or third country community called Om Mandli (Sacred Circle), consisting primarily of nationals, and some are males. In this sense the BKWSU closely resembles a young women from the Bhai Bund community of Hyderabad Sindh, multinational corporation (MNC) in tend- ing to have home country nationals posted now part of Pakistan. Since the 1960s the community has been known to key management roles overseas, with a degree of localisation at the host country as the Brahma Kumaris World Spiritual University (BKWSU), translated level. The use of third country nationals, or members from one overseas branch from the Hindi, ‘Brahma Kumaris Ishwariya Vishwa Vidyalaya’. It is posted to lead another overseas branch, attests to the strength of its organisational significant that the movement included a ‘world’ focus in its name, culture and the strength of shared values of its members. even though active overseas expansion did not begin until 1971. BKWSU is an international non–govern- mental organisation (NGO) that holds Tamasin Ramsay and Wendy Smith dle East), the US (America and Carib- general consultative status with the Eco- bean Islands), Russia (Eastern Europe) nomic and Social Council (ECOSOC) of the he BKWSU headquarters in Mt.
  • Tools to Change the World

    Tools to Change the World

    TOOLS TO CHANGE THE WORLD Study Guide based on the Progressive Utilization Theory (Prout) Level 1 Dada Maheshvarananda and Mirra Price, M. Ed., Ed.M. Proutist Universal Copenhagen Copyright 2019 by © Proutist Universal: Copenhagen All rights reserved under International and Pan-American Copyright Conventions ISBN: 978-87-89552-00-2 Cover Design: Jagadiish Gorg Azzopardi All rights reserved. This book, or parts thereof, may not be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval system, without permission of the publisher except for brief quotations. Proutist Universal 30 Platanvej, 1810 Fredriksberg Copenhagen, Denmark ACKNOWLEDGEMENTS We would like to express our gratitude to the many people who have contributed to this Prout Study Guide and to its predecessors. We especially want to thank Mark Friedman and Dada Nabhaniilananda, whose work we have reprinted. We are grateful to all who offered suggestions on the modules: Didi Ananda Devapriya (Romania), Ron Baseman, Ole Brekke and Kathrine Sumati Brekke (Denmark), Alex Jackimovicz, Sid Jordan, Kathleen Kesson, John Linkart, Sloan McLain, Mal- colm McDonell (Australia), Matt Oppenheim, Georgia Perry, Charles Paprocki, James Quilligan, and Karl Robins. It has been extremely helpful that a few people—Howard Nemon, Didi Ananda Ruchira, Nina Shapiro, and Bruce Dyer (New Zealand)—have conducted field test study groups and have given feedback. Dada Maheshvarananda would also like to express his gratitude to the staff of the Prama Institute and Wellness Center near Asheville, NC for allowing him to write in peace in their healing environment. Dear readers, we also welcome your critical suggestions about how to improve this project.
  • Contemporary Esotericism

    Contemporary Esotericism

    CHAPTER 10 HIDDEN KNOWLEDGE, HIDDEN POWERS ESOTERICISM AND CONSPIRACY CULTURE Asbjørn Dyrendal !e relation between esotericism and conspiracy theory takes many forms. However, the scholarly literature has focused mainly on conspiracy theories about esoteric societies. !is is understandable. Lea"ng through the literature of conspiracy culture one may often be struck by the prominence given to eso- teric societies in these alternative versions of history. Many websites of con- spiracy theory pay an enormous amount of attention to “occult” groups, some imaginary, others well known. Seemingly small and powerless societies like the Ordo Templi Orientis may be presented as the polar opposite. Societies long defunct according to academic historiography may be presented as driv- ing forces in history, the crowning example being the Bavarian secret society Illuminati, theories about which have grown only more expansive since the order’s demise in the 1780s.1 Such theories are often viewed as quaint expressions of fundamentalist out- rage against unorthodox and largely unknown expressions of religion. !ey may, however, be related to more than fundamentalisms and become anything but quaint. Both recently, such as during the Satanism scare, and more dis- tantly, in the aftermath of the French Revolution,2 conspiratorial versions of history and society have acquired prominence. In such cases fear and outrage may reach the level of moral panic. !ese occasions of collective action have “mainstreamed” certain theories for a limited period of time, and have sparked both public and academic interest in conspiracy theories about esoteric soci- eties. !is is why we know so much, relatively speaking, about them.
  • VALID BAPTISM Advisory List Prepared by the Worship Office and the Metropolitan Tribunal for the Archdiocese of Detroit

    VALID BAPTISM Advisory List Prepared by the Worship Office and the Metropolitan Tribunal for the Archdiocese of Detroit

    249 VALID BAPTISM Advisory list prepared by the Worship Office and the Metropolitan Tribunal for the Archdiocese of Detroit African Methodist Episcopal Patriotic Chinese Catholics Amish Polish National Church Anglican (valid Confirmation too) Ancient Eastern Churches Presbyterians (Syrian-Antiochian, Coptic, Reformed Church Malabar-Syrian, Armenian, Reorganized Church of Jesus Christ of Latter Ethiopian) Day Saints (since 2001 known as the Assembly of God Community of Christ) Baptists Society of Pius X Christian and Missionary Alliance (followers of Bishop Marcel Lefebvre) Church of Christ United Church of Canada Church of God United Church of Christ Church of the Brethren United Reformed Church of the Nazarene Uniting Church of Australia Congregational Church Waldesian Disciples of Christ Zion Eastern Orthodox Churches Episcopalians – Anglicans LOCAL DETROIT AREA COMMUNITIES Evangelical Abundant Word of Life Evangelical United Brethren Brightmoor Church Jansenists Detroit World Outreach Liberal Catholic Church Grace Chapel, Oakland Lutherans Kensington Community Methodists Mercy Rd. Church, Redford (Baptist) Metropolitan Community Church New Life Ministries, St. Clair Shores Old Catholic Church Northridge Church, Plymouth Old Roman Catholic Church DOUBTFUL BAPTISM….NEED TO INVESTIGATE EACH Adventists Moravian Lighthouse Worship Center Pentecostal Mennonite Seventh Day Adventists DO NOT CELEBRATE BAPTISM OR HAVE INVALID BAPTISM Amana Church Society National David Spiritual American Ethical Union Temple of Christ Church Union Apostolic