S A M P L E A S S I G N M E N T S

F O R

HUMN 215

INTRODUCTION TO

Lecture One: Sample World Assignment: Christianity

Lecture Two: Sample Christian Denominations Assignment: Roman Catholicism

Lecture Three: Sample Religious Theme Assignment: Conversion

Lecture Four: Sample Religious Debate Assignment: The Apocrypha

Lecture Five: Sample Religion in Contemporary Society Assignment: The Daily Newspaper; Television; The Encyclopedia PREFACE

The following samples provide guidance and illustration on how to complete a given assignment. Students (in my classes) should note that these samples represent a (not "the") way of completing the assignment. These samples are intended to be exemplary, both qualitatively and quantitatively. Students may "mimic" the formats or approaches taken here, but they don't have to. Students are encouraged to be creative and imaginative in both format and approach. The point of the assignments is to facilitate a learning experience for the student somewhat similar to what is reflected in the following samples.

On reference in EWUs LIbrary: Encyclopedia of World Faiths, Bishop and Darton REF BL 80.2 E 495 1988 Handbook of the World's Religions, Zehavi REF. BL 80.2 Z43 Encyclopedia of American Religion, volumes 1 & 2, J. Gordon Melton REF. BL2530 U6M443 v.1 (or v.2).

In the stacks in EWU library:

The World's Religions, by Braden BL 80 B66 1954 The Great Religions of the Modern World, by Jurji BL 80 J8 Relgions of Man, Smith BL 80 S66 A Reader's Guide to the Great Religions, Adams, BL 80.2 A32 Eerdman's Handbook to the World's Religions, BL 80.2 E 35 1982 Ways of Faith, Hutchison/Martin BL 80.2 H8 1960 Great Religions of the World BL 80. 2 N 347 Man's Religions, Noss & Noss BL 80. 2 N6 1980 The Long Search, Ninian Smart BL 80. 2 S 595 1977

For the Christian Denominations Assignment on Reference (please note: in order to facilitate a large use of these texts the student is asked to cooperate by taking the text of reference, finding the denominations/cults they wish to study, going to the photocopying maching and copying the relevant 3-6 pages, and then returning the text either to reference shelving or, preferably, to the reference librarian who will then immediately restock the text).

Handbook of denominations in the United States by Mead/Hill REF. BL 2525 M425 1990

Encyclopedia of Cults in America, by J. G. Mellon REF. BL 2525 M45 198 ______misc. note: An excellent bibliographic guide to the six-dimensional approach to the study of religion is found in Psychology of Religion REF BL 53 C3 Copps (editor). #00: Name: Dr. Kenney World Religions Assignment

This is a sample assignment illustrating how to do a "thumbnail sketch" of a given world religion. The religion selected here is Christianity. Students are encouraged to do two religions, based on the axiom "the person who knows one view, knows none" (cf. Smart, 1995, 17). However, a sketch of just one religion, Christianity, should suffice to illustrate how to go about the task. The approach taken here is called FEUD. This represents an acronym of the major points to be covered. F is for the founder. E and U are for emphases and uniqueness (two items easily confused). D is for diversity. Several names come to mind as possible founders for Christianity. Jesus, Paul, Peter, James, John the Apostle, John the Baptist, perhaps even Abraham or Moses. Jesus tops the list, not so much because I think he actually intended to start a new religion, but because, in my judgment, the essence of Christianity (as a religion distinct from ), revolves around an interpretation of the person and work of Jesus in light of Judaism. Furthermore, it was dispute over the meaning of the life, death, and resurrection of Jesus that eventually necessitated a distinction between Judaism (the religion of Jesus and the first generation followers of Jesus) and Christianity (the religion of second generation followers of Jesus). Some would contend that the New Testament (the primary and sacred text of Christianity) portrays Jesus as the founder of Christianity. One classic text that initially appears to support this view is Matthew 16: 18b: "And I [Jesus] say unto thee, That thou art Peter, and upon this rock I will build my church" (King James Version). Clearly, the passage portrays Jesus as appointing Peter to a privileged position in the church that he, Jesus, is going to build. This verse strongly suggests that Jesus not only intended to build a church (religion?) but laid the plans for its structure while here on earth. But a careful examination of this passage in its context, utilizing contemporary methods of biblical interpretation, calls the authenticity, or historicity, of this passage into question (cf. Funk, 1998, 217). It is probable that Jesus never said these words. A critical examination of other similar passages yields similar results. Yet, one item of the New Testament tradition is not so easy to dismiss. Based upon the criteria contemporary scholars use to determine the authenticity of a given saying or deed of Jesus (e.g. dissimilarity; embarrassment; multiple attestation; coherence) it seems probable that Jesus chose 12 apostles (cf. Meier, 1997). By choosing 12 apostles Jesus was at least suggesting that the movement associated with him symbolized, or was indicative of, a renewal of traditional (which originally consisted of 12 tribes). Hence, although Jesus may not have envisioned Christianity as a religion independent of Judaism, he appeared to see his movement as an invigoration or a renewal of Judaism. The most likely second contender for the designation "founder of Christianity" is Saul (Paulus) of Tarsus. This figure is known to history as the "Apostle Paul." Saul was his Hebrew/Jewish name, Paul his Greek name. He claimed that the risen Jesus had appeared to him and commissioned him as the apostle to the Gentiles (cf. 1 Corinthians 9:1 and Galatians 1: 15-16). Early twentieth century biblical scholarship made a distinction between the religion of Jesus and the religion about Jesus, attributing the former to Jesus and the latter to Paul. Jesus' religion was understood to be focused upon belief in God and practical ethical living. Paul's religion was understood to be focused upon belief in Jesus and his redemptive actions (death and resurrection). Typical of this assessment is the following comment by Nigosian (1994, 382): "Paul has frequently been called the real founder of Christianity, because his views came to shape and dominate subsequent Christian thinking." Several emphases and uniqueness can now be mentioned. An emphasis is simply something the religion appears to stress or deem important. A uniqueness is something that appears only in this religion, thus making it a distinguishing feature. Obviously, what is unique to a religion would receive emphasis, hence the possible confusion (mentioned above) between these two categories. Originally, Christianity emphasized faith in God, repentance from sin, and a commitment to high standards of ethical living. Social justice and neighborly compassion are phrases that capture much of the spirit of early Christian preaching. These emphases could be found in other forms of Judaism and in the various world religions. In time, especially through the teachings of Paul, Christianity emphasized God's covenant of love, grace, a new covenant, and a renewed or spiritual Israel. Several features of Christianity are unique. Jesus is understood as the Messiah, the one who fulfilled all Old Testament scriptures (cf. Luke 24:47). The New Testament writings came to be understood as authoritative expressions of Christian faith. Jesus came to be viewed as pre-existent and equal to God (cf. John 1:1). This view contributed to the doctrine of the Trinity. Although resurrection from the dead was not a unique idea (cf. Nigosian, 1994, 527) Jesus' resurrection was given a unique and privileged place. According to Paul, Jesus was the "firstborn from the dead" (cf. 1 Corinthians 15:20). Finally, here are some comments about Christian diversity, both in the first century and in the twentieth. An analysis of the writings of the New Testament indicate that there were at least four major types of early Christianity. At the center of this diversity were debates over Jewish marks of ethnicity (sabbath observance; kosher food laws; festival observance; temple ritual; circumcision; monotheism; nationalism; and cultural mannerisms) in relation to the new Christian movement. Those who advocated strict adherence to Jewish traditions were called Hebraists, those who advocated relaxed standards, Hellenists (cf. Acts 6:1). There were moderates and extremists of each view, hence the four major types mentioned above. The New Testament appears to support a diversity of views (cf. Brown & Meier, 1983, 1-9). In the twentieth century diversity among Christians has continued, but the issues have changed. Rather than debate over indicators of Jewish ethnicity Christians today debate over Christian doctrines. For example, how is the church to be organized (episcopal; presbyterian; congregational; charismatic)? Or, is Jesus truly and fully God (trinitarianism versus unitarianism)? Or, is Christ truly present in the Eucharist (transubstantiation versus symbolic approaches)? Examples could be multiplied. The point is this: Christianity then (first century) and now (twentieth century) is a diverse phenomenon. An excellent and concise reference on contemporary Christian diversity is provided by Mead (1985). This sample has provided a thumbnail sketch of the founder, emphases, uniqueness, and diversity of the Christian religion.

REFERENCES

Brown, R. E. & John P. Meier (1983). Antioch & . New York: Paulist.

Funk, R. (editor). (1998). The Acts of Jesus. San Francisco: Harper.

Mead, Frank S. (1985). Handbook to the denominations in the United States. (eighth edition) Nashville: Abingdon.

Meier, J. P. (1997). The circle of the twelve: Did it exist during Jesus' public ministry? Journal of Biblical Literature, 116, 635-72.

Nigosian, S. A. (1994). World Faiths. New York: St. Martins.

Smart, N. (1995). Worldviews: Cross cultural explorations of human beliefs. Englewood Cliffs: Prentice Hall.

#00 Name: Dr. Kenney Christian Denominations Assignment

This is a sample assignment illustrating how to do a "thumbnail sketch" of a given Christian denomination. The denomination selected here is Roman Catholicism. Again, students are encouraged to do two denominations. The FEUD approach (explained in the previous sample assignment) will be used here. Roman Catholicism, prior to endorsing critical methods of bible study, claimed Peter as the founder of their denomination. This view is based on several New Testament texts. Matthew 16:16-19, which records several privileges given to Peter (the title "rock"; the keys of the kingdom; authority to bind and loose), is classic. John 21:15-18 appears as a parallel text, although in a post-resurrection rather than pre- resurrection setting (for a concise and helpful commentary on this point see Fitzmeyer, 1982, 43-47). This text appears to be commissioning Peter as the great shepherd of the Christian flock. Brown (1970, 1,117), a Catholic commentator, provides an interesting query that underlines the Catholic position. "Why was it important. . . to remind the community that the role of pastoral authority was given to Peter, when presumably Peter had already been dead for twenty or thirty years? Was this just an interesting fact, or did Peter's pastoral authority have some continuing importance?" Many other New Testament passages appear to support the Catholic position. Peter is the first (male) to whom the risen Christ appeared (cf. Mark 16:7; Luke 24:34; 1 Corinthians 15: 5), and the one who appears pre-eminent among the apostles in the Acts of the Apostles. But, in this age of the critical study of the bible, many Catholic and Protestant scholars agree that these passages may not so clearly and unambiguously establish the Roman Catholic concept of the papacy (see Brown, Donfried, and Reumann, 1973). Nevertheless, Roman Catholics trace their leadership from Peter, the alleged first pope, to the pope of the present day. Four descriptive words capture the essential emphases of Roman Catholicism: One; Holy; Catholic; and Apostolic. One is for unity. Despite diversity within Christendom, and even Roman Catholicism itself, the ideal is unity. Holy is for purity. This purity is both doctrinal and ethical. The Roman is noted for its intellectual rigor in defining and defending the faith (I offer Augustine and Aquinas as examples). There is no shortage of saints in the Catholic Church (I offer St. Francis and Mother Theresa as examples). Catholic is for universality. Vincent of Lerins (5th century presbyter) is noted for formulating the principle of Catholicity: "what has been believed everywhere (universality), always (antiquity), and by all (common consent)" (cited from Douglas, 1978, 1,019). Apostolic is for the apostles, or connection with the immediate followers of Jesus and their disciples. This last emphasis underlines the importance of tradition and historical continuity for Roman Catholics. Four convenient terms can also be used to point out what is unique to the Roman Catholic variety of Christianity: Monoepiscopacy; Magesterium; the Mass; and Mary. Monoepiscopacy stands for the idea that a privileged authority resides in the office of a single (mono) bishop (episcopacy). This office is none other than that of the bishop of Rome. Hence, Roman Catholic. The unique notion here is that the bishop of Rome is the "vicar of Christ" and an instrument of the Church's unity. Magesterium refers to the various offices and organizations that serve the institutional structure of this denomination. Mass refers to the daily/weekly celebration of the Lord's Supper consisting of three parts, the liturgy of penance, the liturgy of the Word, and the liturgy of the Eucharist. The term is derived from the Latin "missio," reflecting a time when non-converts were dismissed from the celebration prior to the liturgy of the Eucharist (cf. Douglas, 1978, 641). What is unique about the Catholic Mass is the notion that at the moment of consecration the bread and wine become (transubstantiate) the body and blood of Christ. Mary, the mother of Jesus (God), is considered the mediatrix of divine grace, one who was immaculately conceived and assumed bodily into heaven. Although the Roman Catholic denomination aspires ideally to be one, it is in fact many. Regarding this diversity Mead states: "While most Roman Catholics belong to the Latin Rite, there are at least 20 groups of churches and an estimated 10-12 million other Catholics belonging to Eastern Rites. These Catholics hold identical doctrinal beliefs and recognize the authority of the pope, but differ in language, liturgy, customs, church laws, and tradition" (1985, 229).

REFERENCES

Brown, R. E. (1970). The gospel according to John (Vol. 2). Anchor Bible, 29B. Garden City: Doubleday. Brown, R. E., Karl P. Donfried, & John Reumann (editors) (1973). Peter in the New Testament. New York: Paulist.

Douglas, J. D. (general editor) (1978). The new international dictionary of the Christian church. (revised edition). Grand Rapids: Zondervan.

Fitzmeyer, J. A. (1982). A Christological catechism. New York: Paulist.

Mead, F. S. (1985). Handbook to the denominations in the United States. (eighth edition) Nashville: Abingdon. #00. Name: Dr. Kenney Religious Theme Assignment

Over the course of summer break (8/15/98-9/21/98) I had the pleasure of reading Understanding Religious Conversion, by Lewis R. Rambo (1993: Yale University Press). For a sample religious theme assignment I would like to summarize his conclusion (chapter 11), which is a summary of the whole book. Students in my classes are asked to summarize chapters, not books, but my sample should suffice anyway. The theme I will focus upon is conversion. Rambo defines conversion in a variety of ways (2). Essentially it involves a dynamic two-fold action, a turning away, and a turning toward. As an example, one could turn away from a previous held atheism to a new found conviction in theism. The truth or falseness, or rightness or wrongness, of the way one turns, Rambo admits, is a value judgment (3). Rambo takes an interdisciplinary approach incorporating insights from , sociology, psychology, and anthropology. He understands conversion as a "complex, multifaceted process involving personal, cultural, social, and religious dimensions" (165). Rambo suggests a sequential stage model for understanding conversion (17). In this model there are seven stages: context; crisis; quest; encounter; interaction; commitment; and consequences. Although these stages can be conceived in a linear fashion, as a sequential process, they also can be viewed as systemic stages. A given element in any given stage in the sequential process may interact with any other given element of another stage. For example, the social element of the context stage may have an interactive and cumulative effect upon the intensive and durative element of the crisis stage. In simpler language, the intensity and duration of a crisis that may precipitate a conversion may be due to one's social life at the time. A person could have too many bad friends, or too few good friends and thus be in a social context ripe for a crisis. Hence, Rambo develops a systemic stage model alongside his sequential stage model. Stage 1: Context. This is the "dynamic force field in which conversion takes place" (165). It is the most comprehensive of all the stages as it involves a macro context and a micro context. The macro context includes the "political systems, religious organizations, relevant ecological considerations, transnational corporations, and economic systems" (22). The micro context is "the more immediate world of a person's family, friends, ethnic group, religious community, and neighborhood" (22). These contexts facilitate and flavor one's conversion experience. Some contexts may encourage religious conversion, some contexts may discourage it. The very type of conversion one has is somewhat culturally determined. Rambo identifies several types of conversion: institutional (where one joins or becomes a member); affiliative (where one simply associates with a movement); intensive (where one becomes an activist within an established tradition); and apostasy (where one leaves or defects from an institution). Also, Rambo identifies several motifs to the conversion process. It can be intellectual, mystical, experimental, affectional, revivalistic, or coercive. These broad considerations constitute the first stage of conversion. Stage 2: Crisis. Crises produce change. Change (often) produces a crisis. Without a crisis nothing (no one) changes. Crises can have internal (micro context) or external (macro context) sources. They can vary in intensity, duration, and scope (again, on a macro or micro context level). Rambo lists several typical crises that often precipitate a conversion: mystical experience; near-death experience; illness and/or healing; loss of a loved one; change in social or economic status; boredom; or desire for transcendence. Any of these crises can be viewed as catalysts for the next stage, Quest. Stage 3: Quest. Individuals have different temperaments and learning styles. These effect the conversion process. Questers may be active or passive. Questers vary in intellectual, emotional, social, political, economic, etc., needs and interests. Motivations propelling one's quest also vary. Fundamental is the axiom that human behavior seeks to experience pleasure and avoid pain. One may desire, by means of a conversion, to enhance self-esteem, establish gratifying relationships, or attain a sense of power and transcendence. Stage 4: Encounter. In this stage Rambo sees a dialectic between an advocate and a questor. The advocate may be an individual or a group representing the new religion or world view. The questor is the one considering conversion. The variables of advocate missionary style and strategy and questor learning style and strategy contribute to a complex exchange between advocate and questor. For example, contact between advocate and questor may be public or private, individualistic or group oriented. There may be pressure for immediate decisions or insistence that one's decision be postponed. Again, various possible motivations contribute to the advocate- questor dialectic. This leads into the next stage. Stage 5: Interaction. In this stage the questor either accepts, rejects, or puts up enough resistance to force the advocate to pursue the conversion process more rigorously or to outright reject the questor. If the questor accepts, the conversion process moves toward commitment, the next stage. Commitment, however, is usually not formalized without the preliminaries of this liminal interactive stage. The potential convert is often encapsulated physically, socially, and ideologically by the structures and systems of the new religion, or world view. New friendships and relationships are established, and a new rhetoric is adopted. This, most often, necessitates the abandonment of old friendships and relationships, and the forsaking of one's former rhetoric. The potential convert is "prepared," so to speak, to experience or share the rituals of the group, and to adopt a new role, self-identity, or self- understanding. Stage 6: Commitment. In this stage the conversion process is consummated. Separation from one's past life and its associations is achieved in sufficient measure in order to allow one to make the transition to incorporation into a new group and identity. The key element in this stage is the decision to surrender. Surrender usually involves an intensity of desire and conflict that is initially relieved by participation in the group's incorporation ritual(s). This is usually followed by acceptance, testimony, and a re-understanding of one's transformed self. The challenge, of course, will be to sustain one's new found identity over time. This challenge is helpfully appreciated by looking to the final stage, Consequences. Stage 7: Consequences. Conversion may be constructive, destructive, or provide an occasion for modification. Constructively, the convert gains a new identity, both individual and communal. There are new friends, roles, and relationships. The convert's life is transformed by new motivations, ideals, goals, meaning, vision, purpose, and mission. On the other hand, there is the destruction of these features from one's former associations and world view. Since conversion is often intense and radical there arises conflicts of a variety of sorts. The convert struggles with the transitions from old to new. Victory, defeat, and compromise take place variously in and among the complex and multifaceted aspects of the conversion process. Hence, construction, destruction, and modification may all occur simultaneously. As no one is perfect, so no conversion is perfect. Rambo's final paragraph is eloquent in capturing the mystery of conversion:

"Conversion is paradoxical. It is elusive. It is inclusive. It destroys and it saves. Conversion is sudden and gradual. It is created totally by the action of God, and it is created totally by the action of humans. Conversion is personal and communal, private and public. It is both passive and active. It is a retreat from the world. It is a resolution of conflict and an empowerment to go into the world and to confront, if not create, conflict. Conversion is an event and a process. It is an ending and a beginning. It is final and open-ended. Conversion leaves us devastated-and transformed." (176) #00: Dr. Kenney Religious Debate Assignment

The issue I would like to debate for this sample assignment is the question of the Apocrypha. The Apocrypha refers to those books included within the Roman Catholic Bible but excluded from the Protestant Bible. The books in question are: 1) The Wisdom of Solomon; 2) Ecclesiasticus or Sirach; 3) Tobit; 4) Judith; 5) 1 Esdras; 6) 1 Maccabees; 7) 2 Maccabees; 8) Baruch; 9) Letters of Jeremiah; 10) 2 Esdras; 11) Additions to Esther; 12) Prayer of Azariah; 13) Susanna; 14) Bel and the Dragon; 15) Prayer of Manasseh. These 15 writings, in some cases, combine with other books, or are appended to books whose canonical status is not disputed. Hence, these 15 books reduce to 7, making the Catholic total of biblical books 73 (46 Old Testament/ 27 New Testament) and the Protestant total 66 (39 Old Testament/ 27 New Testament). The term "apocrypha" is used for this collection in two senses. The word may mean "hidden," as in obscure, or not main stream. Or, it may mean "difficult to understand," which, by the way, would contribute to the sense of the first meaning. These books were written in the Middle East between 300 B.C. to 30 B.C.. Sometimes they are termed "intertestamental" books, as they were written between the more accepted writings of the Old and New Testaments. They are distinguished from a larger group of writings referred to as the Pseudepigrapha, writings allegedly written by great heroes of Jewish antiquity. So what is this debate all about? And, why is it important? First, a comment on its importance. If these books are included in the canon of Jewish/Christian scripture, then they would be considered authoritative for faith and practice. Hence, their contents would contribute to and shape doctrine and dogma. Some of this content contributes to the debate, and so I turn to the arguments presented by each side. The starting point of the debate over the Apocrypha usually begins with the problem created by the translation of the Hebrew scriptures into Greek. This took place (initially) around 250 B.C. in Alexandria, . This translation is known as the Septuagint, commonly abbreviated LXX. The problem was this: Along with the commonly recognized writings of the Hebrew Bible, these translators included the Apocrypha. Did they do so because they (as Jews, or representatives of Judaism) deemed these books equal in inspired authority? Or, did they include these books because they felt they were valuable (deutero-canonical is a term often used here), even though not divinely inspired? The Catholics argued for the former, the Protestants for the latter. Here are some of the specific issues and ways in which the debate was carried on. The arguments presented here reflect the order, but not slant, of those presented by Geisler & Nix (1968, 169-78). 1. New Testament echoes: Argument For: Certain passages in the New Testament (NT) "echo" or "allude" to the "thought" or "content" of certain apocryphal works (cf. Hebrews 11:35 with 2 Maccabees 7:12). Argument Against: Allusions and/or echoes are not indisputable endorsements of authority. The NT echoes and alludes to the writings of Homer, Plato, and the Pseudepigraha without deeming them authoritative. 2. NT dependency upon the LXX: For: Since the NT often quotes directly from the LXX, which contained the Apocrypha, it implicitly endorses the Apocrypha. Against:: It is debatable as to whether all copies of the LXX included the Apocrypha, much less those used by NT writers. 3. Use of Apocrypha by Church Fathers: For: Many early Church Fathers (Irenaeus, Tertullian, Clement of Alexandria) appear to have esteemed some of the Apocrypha as scripture, using it in public worship and citing it favorably alongside other scripture. Against: Many early Church Fathers were clearly opposed to the authority of the Apocrypha (Athanasius; Cyril of Jerusalem; Origen; Jerome). The issue was never formally settled by an ecumenical council of the whole church. 4. Catacomb evidence: For: The artwork and inscriptions discovered at Christian catacombs (subterranean cemeteries) often depicted scenes from the Apocrypha. Against: Depiction of scenes may prove belief in historicity of events in the Apocrypha more than belief in canonicity. 5. Manuscript evidence: For: Some Greek manuscripts (a, A, B) interpose the Apocrypha among the Old Testament writings, suggesting equal authority, or at least a lack of distinction among them. Against: This may reflect the opinions of certain translators rather than those of the entire church. 6. Support of the Syrian and Greek Churches: For: The Syrian Church officially accepted the Apocrypha in the fourth century. The Greek Church in the seventeenth century. Against: The Peshitta (the second century Syriac translation of the Bible) did not contain the Apocrypha. The Greek Churches may have been influenced by the Protestant/Catholic debates of the reformation. 7. Support of the councils of Hippo (393 A.D.) and Carthage (397 A. D.). For: These councils, presided over by Augustine, accepted the Apocrypha. Against: These were local councils, not ecumenical councils. It does appear that Augustine, later, had hesitations regarding the Apocrypha. 8. The support of the Council of Trent (1546 A.D.): For: At this council the Roman Catholic Church officially proclaimed the Apocrypha as a part of the Bible. Against: Protestants argue that the Roman Catholic Church would never have made such a pronouncement if it were not for the support the Apocrypha gave to refute certain Reformation positions (e.g., salvation by works; prayers for the dead; purgatory). 9. The support of the Dead Sea Scrolls: For: Many of the books of the Apocrypha were discovered among the writings of the Dead Sea Scrolls, at least implying the reverence that these Jews had for those books. Against: Although translations of the Apocrypha were discovered, no commentaries on these books appear, whereas there are commentaries on the more recognized books of the Old Testament. These nine arguments are representative, not exhaustive, of the ways in which arguments are made for or against the inclusion of the Apocrypha. Hopefully, one can appreciate the subtlety and delicacy with which arguments are made. Although this issue has died down over the years, its importance remains. If holy scripture is authoritative, it is important to decide what is holy scripture. Equally important is deciding who decides! And who decides who decides? Nevertheless, the Apocrypha, whether deemed canonical or not, remains a valuable resource for understanding and reconstructing the thought of the Jews and Christians of the first few centuries.

REFERENCES

Geisler, N. L. & William Nix. (1968). A general introduction to the bible. Chicago. Moody. #00: Dr. Kenney Religion in Contemporary Society Assignment

Students may complete this assignment by conducting interviews, attending religious services and recording their observations, or by reporting on worthy news items. This sample will illustrate the last mentioned option. Three sources have been utilized: (1) An article from the Spokesman Review, Friday, December 6th, 1996, page A 11, "Ordination of Women a Wedge for Religions"; (2) A PBS (Public Broadcasting Special) series called "Genesis," with Bill Moyers as moderator; and, (3) An article from Compton's Yearbook, 1989, An Annual Supplement to Compton's Encyclopedia, "Religion," pp. 280-84.

(1) This article informs the reader that on 12/5/96 Pope John Paul II met and prayed with the Archbishop of Canterbury in Rome. Although they were praying and talking together, a resolution concerning the ordination of women to the priesthood was not in sight. Anglicans/Episcopaleans ordain women, Roman Catholics do not. The article seemed to miss the purpose for the meeting. It was simply an opportunity to meet, pray, and dialogue. The ordination of women was not clarified as a scheduled topic.

(2) The PBS series "Genesis" aired during the months of November and December in the Northwest in 1996. The series, in my judgment, is an excellent example of ecumenism. The series revolves around a discussion of selected stories from the Book of Genesis (e.g. Creation, Adam & Eve, Cain & Abel). The participants were selected from both genders (male and female), several ethnic groups (Native American, Jewish, Hispanic, Caucasian, Afro-American), several religions (Judaism, , Christian, Hindu), and several professions (professor, author, artist, social worker, theologian, missionary). These varied participants shared insights with each other, listening to and dialoguing with each other in competitive, challenging, and empowering ways. In no instance did it appear that respect for one another was lost as a result of differing perspective. Rather, each seemed to listen to the other as if they had something to contribute. The viewer was left with a deeper appreciation for the stories of Genesis. Their vitality, beauty, wonder, meaning, and value were evident in the representatives of such diverse backgrounds. (3) According to this article, some of the 1988 significant religious events were the following: (a) the ease of restrictions regarding religion in the Soviet Union due to Glasnost and Perestroika; (b) controversy in the U. S. over the film the Last Temptation of Christ; (c) tensions among Christian denominations concerning the ordination of women (note: in light of #1 above, this issue did not go away, nor is it likely to); and, (d) several scandals involving prominent televangelists. In addition to these major events several minor events were noted: (a) the excommunications of rebel Roman Catholics, such as: Archbishop Lefebvre; Professor Charles Curran; and author Matthew Fox; (b) the bombing of churches in ; and, (c) studies invalidating claims that the Shroud of Turin was authentic. The article ended with a special report by Martin Marty on the problem of global fundamentalism. One might recall that 1988 was the year that Pat Robertson ran for president. Other fundamentalists/fundamentalisms mentioned were: (a) the Ayatollah Ruhallah Khomeini (Shi'ite Islam in Iran); (b) The Gush Emunim (Israel's fundamentalist party); and, (c) Protestants and Catholics in Ireland. The article went on to identify common traits among the many fundamentalist movements. Chief among these was a fanatical return to beliefs in light of threats and attacks upon long held traditions. This sample covered a lot of ground from three different sources. Students may choose to acquaint themselves with one, two, three, or more sources, reporting more or less in depth, depending on the quality and quantity of the sources they choose.