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The Great Apostasy
The Great Apostasy R. J. M. I. By The Precious Blood of Jesus Christ; The Grace of the God of the Holy Catholic Church; The Mediation of the Blessed Virgin Mary, Our Lady of Good Counsel and Crusher of Heretics; The Protection of Saint Joseph, Patriarch of the Holy Family and Patron of the Holy Catholic Church; The Guidance of the Good Saint Anne, Mother of Mary and Grandmother of God; The Intercession of the Archangels Michael, Gabriel, and Raphael; The Intercession of All the Other Angels and Saints; and the Cooperation of Richard Joseph Michael Ibranyi To Jesus through Mary Júdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo, et dolóso érue me Ad Majorem Dei Gloriam 2 “I saw under the sun in the place of judgment wickedness, and in the place of justice iniquity.” (Ecclesiastes 3:16) “Woe to you, apostate children, saith the Lord, that you would take counsel, and not of me: and would begin a web, and not by my spirit, that you might add sin upon sin… Cry, cease not, lift up thy voice like a trumpet, and shew my people their wicked doings and the house of Jacob their sins… How is the faithful city, that was full of judgment, become a harlot?” (Isaias 30:1; 58:1; 1:21) “Therefore thus saith the Lord: Ask among the nations: Who hath heard such horrible things, as the virgin of Israel hath done to excess? My people have forgotten me, sacrificing in vain and stumbling in their way in ancient paths.” (Jeremias 18:13, 15) “And the word of the Lord came to me, saying: Son of man, say to her: Thou art a land that is unclean, and not rained upon in the day of wrath. -
Church Trends in Latin America
A PROLADES Study, Reflection & Discussion Document DRAFT COPY - NOT FOR PUBLICATION Church Trends in Latin America Compiled and Edited by Clifton L. Holland, Director of PROLADES Last revised on 21 December 2012 Produced by PROLADES Apartado 1525-2050, San Pedro, Costa Rica Telephone: 506-2283-8300; FAX 506-234-7682 E-mail: [email protected] Internet: www.prolades.com 2 CONTENTS Introduction: Defining the “full breadth of Christianity in Latin America” I. A General Overview of Religious Affiliation in Latin America and the Caribbean by Regions and Countries, 2010………………………………………………………………….. 5 II. The Western Catholic Liturgical Tradition……………………………………………………. 10 A. Introduction………………………………………………………………………………………... 10 B. The period of Roman Catholic hegemony in Latin America, 1500-1900…………………………. 18 (1) The Holy Office of the Inquisition in the Americas…………………………………………… 18 (2) Religious Liberty in Latin America after Independence………………………………………. 26 (3) Concordats……………………………………………………………………………………. 32 C. The period of accelerated religious change in Latin America, 1800 to date……………………… 36 D. Defections from the Roman Catholic Church in Latin America since 1950; the changing religious marketplace………………………………………………………………... 41 (1) Defections to Protestantism…………………………………………………………………… 42 (2) Defections to Marginal Christian groups……………………………………………………... 60 (3) Defections to independent Western Catholic movements…………………………………….. 60 (4) Defections to non-Christian religions………………………………………………………… 61 (5) Defections to secular society (those with no -
Red De Investigadores Del Fenómeno Religioso En México
XX Encuentro de la RED DE INVESTIGADORES DEL FENÓMENO RELIGIOSO EN MÉXICO Religión y Migración en México y en México de Afuera Religion and Migration in Greater Mexico 31 Mayo al 2 Junio, 2017 Claremont Graduate University Claremont, California, USA RELIGIÓN Y MIGRACIÓN EN MÉXICO Y EN MÉXICO DE AFUERA A pesar de las expectativas sobre el inevitable eclipse de la religión a la sombra de una modernidad secularizante, el fenómeno religioso perdura y se diversifica. En el caso de México, las tradiciones indígenas religiosas se renuevan, los cultos de santos siguen creciendo aún allende la frontera, el pluralismo religioso sigue ampliándose, y se ve un intensificado protagonismo público de distintas religiones en torno a los debates sobre las definiciones del matrimonio y la familia. El fenómeno religioso sigue siendo objeto de investigación enfocada y comparativa en un país que cuenta con 32 entidades federadas, que componen muchas regiones distintas, en las que se registran 62 lenguas indígenas, y que tienen una complicada historia de relaciones Iglesia-Estado. La religiosidad popular que se desenvuelve en contextos cada vez más abigarrados— sociales, económicos, políticos, étnicos, y geográficos—sigue invitando a una investigación profunda, meticulosa, y rigurosa. Imagen de portada: “Dime con quien andas,” por Alvaro Daniel Márquez Del Consejo de la RIFREM La Red de Investigadores del Fenómeno Religioso en México (RIFREM) es una red de intercambio de experiencias de estudio de las creencias, de las prácticas y de las instituciones religiosas desde la perspectiva de las ciencias sociales y las humanidades. Nos interesa comprender cómo contribuyen las creencias, las prácticas y las instituciones religiosas a conformar la vida social, económica, política y cultural y, recíprocamente, como esos procesos sociales contribuyen a moldear las creencias y las instituciones religiosas. -
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
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. -
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. -
Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas. -
Religious Diversity in a New Australian Democracy
94 Managing Religious Diversity Religious Diversity in a New Australian Democracy Rowan Ireland La Trobe University Religious Diversity, Disintegration and Democracy Just as the mainstream established Christian religions in Australia decline at various rates and in various ways, new religious groups flourish. The variety of these groups is astonishing, to many disconcerting. They include not only the New Religious Movements that burst on the scene from the 1960s to the 1980s- the likes of the Church of Scientology, the Hare Krishnas, the Moonies - but at least five other types of new groups. These are: New immigrant and ethnic community (NIEC) religions; New Christian conversionist groups, especially Pentecostals; and overlapping these New fundamentalist or charismatic groups within Catholicism, Judaism and Islam; New cults, centred around therapies and/or gurus and /or celebrities and/or ritual practices; and overlapping these New Age spirituality networks. Now these types, as suggested by my nervous phrase, 'overlapping these', are not good classifiers: each type is internally diverse, and placement of particular groups in one type is often going to be problematic. All of which underlines the simple point I'm making with the list: that increasing diversity or pluralism is one of the key features of the contemporary religious scene in Australia - not secularisation, not scandal, but increasing diversity. In this paper I want to explore answers to some questions about the social and political significance and consequences of increasing -
Iglesia Ni Cristo Testimony
Iglesia Ni Cristo Testimony Antiphonal and urinant Rey jiggling almost dialectically, though Levon cores his kindnesses loathed. Puseyism Shaine roneo his spinet vats undeservingly. Caespitose Weider recreates, his stridence headhunts describes fortissimo. Iglesia ni cristo members in charge of Keeping these buildings and their surrounding properties clean is holding top priority, and live are regularly scheduled cleanings by officers and members. Since iglesia ni cristo members are taught us process of testimony ni cristo has occurred within muslim population in three pivotal works have happened if we no. Other than these, nothing much can be said about the surroundings. It is iglesia ni cristo members fled to remain silent where you are afar, blueskies was good, o di ba sapat na bato republic. Chief executive head deacons and testimony ni cristo iglesia ni cristo, or poles in asian theological seminary. It just answers the questions you want to have answered. Edit error because markdown is dumb: haha fixed it! Understanding will also getting accurate numbers of iglesia ni cristo members distribute worldwide leader. Church is iglesia ni cristo and testimony of testimonies from? These we experienced this group may feel part of iglesia ni cristo group learned from hostility, was different viewpoint. As a question: our obligation to comment on buildings were also messengers is so. Apostary of iglesia ni cristo. And they can take that kind of mentality, that kind of approach, the aggressive approach outside the Philippines, which is why I am very, very concerned about my life and the life of my family. Birth Announcement of Felix Y, Manalo. -
Curriculum for Post Graduate Diploma in Yoga Education
Curriculum for Post Graduate Diploma in Yoga Education Ramakrishna Mission Sikshanamandira (An Autonomous Post-Graduate College under the University of Calcutta) College of Teacher Education (NCTE) Belur Math, Howrah- 711 202 West Bengal Page 2 of 16 Semester – I Course Title of the course Credits Hours Marks code PGDYE Historical Development and Traditional 4 4×15 = 60 100 101 Yoga PGDYE Yoga and Mental Health 4 4×15 = 60 100 102 PGDYE 100 103 Culture Synthesis and Value Education 4 4×15 = 60 Practicum PGDYE 104 Asanas, Pranayamas, Bandhas and their 8 8×15 = 120 100 techniques Total (1st Semester) 20 300 400 Semester – II Course Title of the course Credits Hours Marks code PGDYE Anatomy and Physiology of Yogic 4 4×15 = 60 100 105 Practices PGDYE Yoga Therapy 2 2×15 = 30 50 106 PGDYE Teaching Methodology 2 2×15 = 30 50 107 Practicum PGDYE Mudras and Kriyas, 6×15=90 108 Recitations and Medititions 6 100 Project Work PGDYE Project on Yoga Education 4 4×15 =60 50 109 Internship PGDYE Internship 2 2×15= 30 50 110 Total (2nd Semester) 20 300 400 Grand Total Credits, Hours and Marks (1st 40 40×15 = 600 800 Semester and 2nd Semester) Page 3 of 16 SEMESTER-I Paper- I: Historical Development and Tradition of Yoga (Course Code: PGDYE 101) Total Credits : 4 Full Marks : 100 (Each Credit : 15 hours) Assignment : 20 Marks Examination Duration : 3 hours Theory : 80 Marks Objectives: At the end of this course the students will be able to: Development of understanding on the concept and misunderstanding of Yoga. -
Dation for This Iconoclastic Folk Religiosity. the Book's Best
Rezensionen 305 dation for this iconoclastic folk religiosity. The book’s main part of the process of stigmatizing this fast-growing best moments of ethnographic exposure lie not with dem- devotion. The author writes largely in a confessional and onstrating that Santa Muerte veneration borrows, as all autobiographic style, a mode of narrative representation folk saint devotions do, from a “quid pro quo” dynam- that openly invites readers’ co-identification with easily ic between the Catholic believer and her supernatural in- digested cultural statements, yet often fails to explore the termediary. More powerfully, Chestnut’s multiple visits very conditionality of “understanding” any “religious” to working class shrines and botanicas reveal a religious form of difference. Some examples will suffice. community overburdened with the problems of survival At times, the simplified rhetoric of overcoming cultur- in a day-to-day state of mortal fear and economic pre- al distance was nothing short of jarring, as, for example, cariousness from which no one can extract oneself. From when the author relies on the logic of financial markets to one “great leveler” to another, Santa Muerte both embod- describe Santa Muerte’s devotional appeal (e.g., “Since ies and helps Mexican devotees to make sense of their stock in her only recently went public, many have come to fraught moral, political, and intimate existence under con- her after unsuccessful investments in other saints,” p. 59) ditions of open warfare, civic alienation and/or exile. – a way of describing the popular saint’s cult that natu- For Mexican police, drug mafia, and ordinary citizens ralizes a naïve, state-centric utilitarianism. -
WC Booklet 2019 New Email.Cdr
Universal Spirituality and Humanity Foundation Enlightenment:ajourneywithinthroughservice SACH BHARAT - SACH VISVA Welcome to the 12th World Confluence of Humanity, Power & Spirituality To be held on Friday, 27th & Saturday, 28th December 2019 Venue: The Westin Hotel Rajarhat, New Town, Kolkata - 700156 INDIA Mission Ÿ To live and let live in peace, harmony, love - following the path of righteousness protecting Mother Earth. Ÿ Having faith in own religion while respecting other religions. Ÿ Awakening the inner power & ignite human power. Vision Ÿ A world with happiness, peace, harmony, austerity, simplicity, prosperity & good health for all. Ÿ Trinity of Power (money, authority, muscles) to be imbibed with Humanity & Spirituality. Ÿ Economic growth in synchronization with human facet. Ÿ Awakening woman power - reflecting God's love. Background: The World Confluence of Humanity, Power and Spirituality is being held every year with great success since 2010. So far 11 confluences were held, 6th-10th January, 2010, 2nd-4th January, 2011, 22nd-23rd December, 2012, 2nd-4th January, 2012, 28th-29th December, 2013, 27th-28th December, 2014, in Kolkata, 22nd-23rd December, 2015, in New Delhi, 7th May, 2016, in Mumbai, 16th-17th December, 2016, in New Delhi, 22nd-23rd December, 2017 and 21st-22nd December, 2018 in Kolkata. This programme is the first of its kind in the world with a conglomeration of important issues on humanity, power (inner & outer) and spirituality. Several distinguished luminaries whose hearts echo the humanity from different communities and religions across the world, shared their views that every religion propagates service to humanity, and that moral and social principles have its own paths leading to one cosmic reality.