Links for World Belief Systems Brochure Judaism

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LINKS FOR WORLD BELIEF SYSTEMS BROCHURE JUDAISM http://www.bbc.co.uk/religion/religions/judaism/ http://www.religionfacts.com/judaism/index.htm http://www.patheos.com/Library/Judaism.html http://greenmangos.net/Beliefs-And-Ideas/Judaism.aspx http://regentsprep.org/regents/global/themes/beliefsystems/judaism.cfm CHRISTIANITY http://www.bbc.co.uk/religion/religions/christianity/ http://www.religionfacts.com/christianity/index.htm http://www.patheos.com/Library/Christianity.html http://greenmangos.net/Beliefs-And-Ideas/Christianity.aspx http://regentsprep.org/regents/global/themes/beliefsystems/christianity.cfm ISLAM http://www.bbc.co.uk/religion/religions/islam/ http://www.religionfacts.com/islam/index.htm http://www.patheos.com/Library/Islam.html http://greenmangos.net/Beliefs-And-Ideas/Islam.aspx http://regentsprep.org/regents/global/themes/beliefsystems/islam.cfm HINDUISM http://www.bbc.co.uk/religion/religions/hinduism/ http://www.religionfacts.com/hinduism/index.htm http://www.patheos.com/Library/Hinduism.html http://greenmangos.net/Beliefs-And-Ideas/Hinduism.aspx http://regentsprep.org/regents/global/themes/beliefsystems/hinduism.cfm BUDDHISM http://www.bbc.co.uk/religion/religions/buddhism/ http://www.religionfacts.com/buddhism/index.htm http://www.patheos.com/Library/Buddhism.html http://greenmangos.net/Beliefs-And-Ideas/Buddhism.aspx http://regentsprep.org/regents/global/themes/beliefsystems/buddhism.cfm SHINTO http://www.bbc.co.uk/religion/religions/shinto/ http://www.religionfacts.com/shinto/index.htm http://www.patheos.com/Library/Shinto.html http://www.japan-guide.com/e/e2056.html http://regentsprep.org/regents/global/themes/beliefsystems/shinto.cfm CONFUCIANISM http://www.religionfacts.com/a-z-religion-index/confucianism.htm http://www.patheos.com/Library/Confucianism.html http://www.iep.utm.edu/confuciu/ http://www.interfaith.org/confucianism/ http://regentsprep.org/regents/global/themes/beliefsystems/confucianism.cfm .

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PAGANISM a Brief Overview of the History of Paganism the Term Pagan Comes from the Latin Paganus Which Refers to Those Who Lived in the Country
PAGANISM A brief overview of the history of Paganism The term Pagan comes from the Latin paganus which refers to those who lived in the country. When Christianity began to grow in the Roman Empire, it did so at first primarily in the cities. The people who lived in the country and who continued to believe in “the old ways” came to be known as pagans. Pagans have been broadly defined as anyone involved in any religious act, practice, or ceremony which is not Christian. Jews and Muslims also use the term to refer to anyone outside their religion. Some define paganism as a religion outside of Christianity, Judaism, Hinduism, Islam, and Buddhism; others simply define it as being without a religion. Paganism, however, often is not identified as a traditional religion per se because it does not have any official doctrine; however, it has some common characteristics within its variety of traditions. One of the common beliefs is the divine presence in nature and the reverence for the natural order in life. In the strictest sense, paganism refers to the authentic religions of ancient Greece and Rome and the surrounding areas. The pagans usually had a polytheistic belief in many gods but only one, which represents the chief god and supreme godhead, is chosen to worship. The Renaissance of the 1500s reintroduced the ancient Greek concepts of Paganism. Pagan symbols and traditions entered European art, music, literature, and ethics. The Reformation of the 1600s, however, put a temporary halt to Pagan thinking. Greek and Roman classics, with their focus on Paganism, were accepted again during the Enlightenment of the 1700s.
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View Is Conducted, Focusing Particularly on the Way Historians Have Used Descriptions of Conflict to Describe and Define Evangelicalism in the Twentieth Century
Florida State University Libraries 2016 Derridoxology: The Emerging Church Movement in the United States Adam K. (Adam Kent) Sweatman Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES DERRIDOXOLOGY: THE EMERGING CHURCH MOVEMENT IN THE UNITED STATES By ADAM K. SWEATMAN A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Arts 2016 Adam K. Sweatman defended this thesis on April 15, 2016. The members of the supervisory committee were: Amanda Porterfield Professor Directing Thesis John Corrigan Committee Member Michael McVicar Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii For Victoria. iii TABLE OF CONTENTS Abstract ............................................................................................................................................v 1. RESISTENCE IS NOT FUTILE: PRODUCTIVE TENSIONS IN 20TH CENTURY EVANGELICAL HISTORY ...........................................................................................................1 2. A GENEROUS HETERODOXY: EMERGENT VILLAGE AND THE EMERGING MILIEU..........................................................................................................................................26 3. EMERGING FROM THE RUBBLE: POST-9/11 CULTURE AND THE GROWTH OF THE
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Tennent, Timothy. Christianity at the Religious Roundtable: Evangelicalism in Conversation with Hinduism, Buddhism, and Islam
Tennent, Timothy. Christianity at the Religious Roundtable: Evangelicalism in Conversation with Hinduism, Buddhism, and Islam. Grand Rapids, Mich., Ill.: Baker Academic, 2002. ISBN # 0801026024 Timothy Tennent’s Christianity at the Religious Roundtable: Evangelicalism in Conversation with Hinduism, Buddhism, and Islam is an evangelical’s effort to respond to the current debates surrounding interreligious dialogue. Tennent, a Wesleyan theologian, is the current president of Asbury Theological Seminary and former director of missions at Gordon-Conwell Theological Seminary. In addition, he has spent many summers teaching at a college in India. He completed his doctoral studies at the University of Edinburgh under the guidance of renowned missiologist Andrew Walls. He has engaged missions theologically in other works, such as Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think about and Discuss Theology (Zondervan, 2007) and Invitation to World Missions: A Trinitarian Missiology for the Twenty-first Century (Kregel, 2010). Tennent’s goal in writing the book is to offer what is generally missing in interreligious conversations—an evangelical perspective. This is because he feels conservatives tend to avoid such dialogue and liberals forsake essential truths of Christianity. The latter minimize absolute truth claims as signs of arrogance. In contrast to those who think subjective commitment disqualifies on from interreligious dialogue, Tennent retorts, “How can one have genuine dialogue without a faith commitment?” (Tennent 2002, 98–102).1 As an evangelical, he surveys the two most common views held in evangelicalism, exclusivism and inclusivism. (He dismisses pluralism as heterodox.) In general, the dividing line is drawn at one’s position of the existence and salvific potential of general revelation.
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Judaism: a Supplemental Resource for Grade 12 World of Religions: a Canadian Perspective 113 Profiles
Glossaries Audio Glossaries Q Augsburg Fortress develops engaging resources for Lutheran congregations. It offers a downloadable glossary with embedded audio files. (h t t p : // augsburgfortress.org/media/downloads/9780800696634Glossarysound.pdf) Q Annenberg Learner, World History Audio Glossary (https://www.learner. org/courses/worldhistory/audio_glossary.html ) contains references for 350 place names and historical figures. While this is not an exhaustive list, it does cover the major content areas in the organization’s Bridging World History video and print materials. Q The Shap Working Party on World Religions in Education Audio Glossary (www.shapworkingparty.org.uk/glossary/a.html) Text Glossaries Q Jewish Virtual Library, Glossary (www.jewishvirtuallibrary.org/glossary) offers an extensive glossary of Jewish terminology with respect to history and religion. Q Judaism 101: Glossary of Jewish Terminology (www.jewfaq.org/glossary. htm) Q Mechon Mamre (www.mechon-mamre.org/): A website that includes the Hebrew Bible (Tanakh) and the Rambam’s Complete Restatement of the Oral Law (Mishneh Torah). The site also contains a glossary of Jewish terminology. Q A British independent educational consultancy that offers resources, including resources related to religious diversity. There are also glossaries for 6 religions as well as one glossary on perspectives. See www.mmiweb. org.uk/publications/glossary/glossary.html. A glossary of Jewish terms with Sephardic pronunciations of some terms is part of the collection. See www. mmiweb.org.uk/publications/glossary/glossaries/judglos.html. Judaism: A Supplemental Resource for Grade 12 World of Religions: A Canadian Perspective 113 Profiles Cohn-Sherbok, Lavinia. Faith Guides for Higher Education: A Guide to Judaism.
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1 Carol Barney-Barry, Contemporary Paganism: Minori!J Religions in a Majoritarian America (New York: Palgrave Macmillan, 2005)
____ Impediments to Practice in Contemporary Paganism by Gwendolyn Reece Contemporary Paganism, unlike Christianity, does not emphasize belief and has no sacred cannon, but rather grants preeminence to religious experience and practice. 1 The current study seeks to identify the prevalence and importance of impediments to practice experienced by Pagans in the United States. As a new religious movement, beginning in the 1930's and emigrating to the United States in the 1960's.2 Paganism has grown to an estimated 682,000 adherents in the U.S.3 Upon being imported from England, it found fertile soil in the counterculture. 4 Part of the appeal of Paganism to many of its adherents is its non-institutional nature.5 However, perhaps as a result of the growing numbers, contemporary Paganism seems to be in the nascent stages of routinization. 6 It is, therefore, an interesting case study for scholars 1 Carol Barney-Barry, Contemporary Paganism: Minori!J Religions in a Majoritarian America (New York: Palgrave Macmillan, 2005). 2 Berger, Hden A., A Communi!) of Witches: Contemporary Nco-Paganism and Witchcraft in the United S fates (Columbia, South Carolina: University of South Carolina Press, 1999); Chas S. Clifton, Her Hidden Children: The Rise ofWicca and Paganism in America (Lanham, :MD: AltaMira Press, 2006). 3 "Table 76: Self-Described Religious Identification of Adult Population: 1990, 2001, and 2008," Statistica/Abstracts ofthe United States, accessed January 21,2014, http:/ /www.census.gov/ copendia/ statab /2012/tables/ 12s0075. pdf 4 Berger, Hden A., A Communi!) of Witches: Contemporary Nco-Paganism and Witchcraft in the United Stales (Columbia, South Carolina: University of South Carolina Press, 1999); Chas S.
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I Am Spiritual but Not Religious
I am Spiritual but not Religious Swami Chetanananda In this ever-‐‑changing world we are accustomed to changes inboththe macrocosm and the microcosm. Day and night rotate without fail. Seasons follow each other. Time changes every being and every thing. Sinners become saints and some saints fall from spiritual heights. History records the rise and fall of great empires. Eating habits change; modes of dress change according to the seasons. Social customs and educational systems are constantly in flux. We must learn to adjust to all of these changes if we are to live in this world harmoniously. If we do not, there will be constant friction and suffering, with nopeaceand happiness. In this world of change there is one thing that remains constant: Brahman, Atman, or God, the divine ground of being. The Truth does not change. Christ said, “Blessed are the pure in heart, for they shall see God.” TheProphet Mohammad said, “They will enter the Garden of Bliss who have atrue,pure, and merciful heart.” Will these statements ever change? Will the ten commandments of Moses and the eightfold path of Buddha ever change? Both Krishna and Patanjali said that the mind can be controlled by constant practice of meditation and detachment. Will this method of controlling the mindever change? At the heart of all religions lies truthfulness, purity, renunciation, love, devotion, compassion, forgiveness, unselfishness, nonviolence, self-‐‑control, humility, and so on. That inner core remains the same even as rituals, ways of worship, and religious practices evolve over time. For example, theCatholic mass used to be conducted in Latin only, and now many churches conduct it in the local language.
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Baylor School
Owens 1 Baylor School Hedges Library Important People in Christian History “Christianity developed out of Judaism in the 1st century C.E. It is founded on the life, teachings, death, and resurrection of Jesus Christ, and those who follow him are called „Christians.‟ Christianity has many different branches and forms with accompanying variety in beliefs and practices. The three major branches of Christianity are Roman Catholicism, Eastern Orthodoxy, and Protestantism.” Christianity Origins, Christianity History, Christianity Beliefs. Patheos. 2012. www.patheos.com/Library/ Christianity.html. Accessed 6 Nov. 2012. Reference Collection R 103 C178c The Cambridge dictionary of philosophy R 103 E26 The Encyclopedia of philosophy. R 103 F6l8d A Dictionary of philosophy R 200.82 E56e Encyclopedia of women and world religion R 203 E56e The encyclopedia of Christianity R 203 O98o The concise Oxford dictionary of the Christian Church R 209 B274w World Christian encyclopedia: a comparative study of churches and religions in the modern world, AD 1900-2000 R 230 R521d A dictionary of Christian theology. R 230.003 W927w World Christian encyclopedia: a comparative survey of churches & religions AD 30-AD 2200 R 230.003 W927w World Christian encyclopedia: a comparative survey of churches and religions in the modern world R 270 L777m The Macmillan atlas history of Christianity R 270 O88o The Oxford illustrated history of Christianity R 270.6 O98o The Oxford encyclopedia of the Reformation R 282.03 N532n New Catholic encyclopedia R 282.092 M119l Lives of the popes: the pontiffs from St. Peter to John Paul II R 282.092 S218d The directory of saints: a concise guide to patron saints R 291.03 E56e The Encyclopedia of religion R 291.03 H293h The HarperCollins dictionary of religion R 291.03 H663f The Facts on File dictionary of religions R 909.07 P337g Great events from history.
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Documents of the Catholic Church on Mission
Documents of the Catholic Church on Mission 1. Prope Nosti — On the Propagation of the Faith a. Encyclical Letter of Gregory XVI, September 18, 1840 b. http://www.papalencyclicals.net/greg16/g16probe.htm c. Summary: “Gregory XVI (1831-1846) is generally regarded as the father of contemporary Catholic mission for his enthusiastic support and energetic direction in the rebirth of missionary organization in the Church both lay and clerical as well as female missionary orders.” (Valentine Ugochukwu Iheanacho, MCP. Maximum Illud and Benedict XV's Missionary Thinking: Prospects of a Local Church in Mission Territories. Saarbrücken: Scholars' Press, 2015., p. 56.) Encyclical reminds bishops that the propagation of the faith should not be limited to their own diocese but extended to whole world. Gregory XVI invites bishops to be active in missions and to get the laity to also be involved. 2. Maximum Illud — On the Propagation of the Faith Throughout the World a. Apostolic Letter of Benedict XV, November 30, 1919 b. http://www.svdcuria.org/public/mission/docs/encycl/mi-en.htm c. Summary: It deals with the Catholic missions after World War I. Pope Benedict XV recalled the great Apostles of the Gospel who contributed much to the Expansion of Missions . He reviewed the recent history of the missions and stated the purpose of the Apostolic letter. The encyclical first turned to the bishops and superiors in charge of the Catholic missions, noting the need to train local clergy. Catholic missionaries are reminded that their goal is a spiritual one, which must be carried out in a self-less way.
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Gender in 21St Century US Amateur Ballroom Dance
UNIVERSITY OF CALIFORNIA RIVERSIDE Find Your Places, Please: Gender in 21st Century U.S. Amateur Ballroom Dance Practices A Dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Critical Dance Studies by Denise M. Machin June 2018 Dissertation Committee: Dr. Anthea Kraut, Chairperson Dr. Imani Kai Johnson Dr. Patrick Mason Dr. Jane Ward Copyright by Denise Machin 2018 The Dissertation of Denise Machin is approved: ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ Committee Chairperson University of California, Riverside Acknowledgments: I would like to thank all of the people who helped me complete this research. First, my dissertation committee chair, Dr. Anthea Kraut, who would always make time for me and inspires me to be a better teacher and researcher. Second, my cohort members; Casey Avaunt, Christine Sahin, and Wei-Chi Wu. I could not ask for more supportive classmates and colleagues who have helped develop my research over time. I am also grateful to have had the pleasure of working with my wonderful committee members, Dr. Imani Kai Johnson, Dr. Patrick Mason, Dr. Jane Ward, and professor Joel Smith who served on my qualifying exams. I always felt supported by the faculty at UCR, including Dr. Jacqueline Shea Murphy, Dr. Linda Tomko, and professor taisha paggett. I am also grateful for the professors I had a Columbia University who prepared me for graduate school, including Dr. Lynn Garafola and Dr. Paul Scolieri. I am indebted to the University of California, Riverside. Through the Graduate Research Mentoring Program grant, the Gluck Fellows Program, Chancellor Distinguished Fellowship, and teaching assistantships I was granted the privilege of getting to focus on my research.
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Mormonism and the New Spirituality: LDS Women's Hybrid Spiritualities by Doe Daughtrey a Dissertation Presented in Partial Fulf
Mormonism and the New Spirituality: LDS Women's Hybrid Spiritualities by Doe Daughtrey A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Approved April 2012 by the Graduate Supervisory Committee: Linell Cady, Chair Colleen McDannell Tisa Wenger Tracy Fessenden ARIZONA STATE UNIVERSITY May 2012 ABSTRACT This dissertation illuminates overlaps in Mormonism and the New Spirituality in North America, showing their shared history and epistemologies. As example of these connections, it introduces ethnographic data from women who are members of the Church of Jesus Christ of Latter-day Saints in order to show (a) how living LDS women adapt and integrate elements from the New Spirituality with Mormon ideas about the nature of reality into hybrid spiritualities; and (b) how they negotiate their blended religious identities both in relation to the current American New Spirituality milieu and the highly centralized, hierarchical, and patriarchal Church of Jesus Christ of Latter-day Saints. The study focuses on religious hybridity with an emphasis on gender and the negotiation of power deriving from patriarchal religious authority, highlighting the dance between institutional power structures and individual authority. It illuminates processes and discourses of religious adaptation and synthesis through which these LDS women creatively and provocatively challenge LDS Church formal power structures. i DEDICATION This project is dedicated to my family: my husband, David, who ongoingly chooses and supports me not just in spite of but in celebration of our differences; my children Tatiana, Astrid, Dominic, Natasha, and Mikhail, who are my heroes and my champions; my grandchildren, Cozette, Tristan, Donovan, Nathaniel, and Vivienne, who are so creative and open to new possibilities; my father Ray, to whom I owe my intellectual curiosity and pursuit of excellence in teaching, but who died before I could complete the project; and my mother Callie, who I now have the privilege of caring for.
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Curriculum Vitae
CURRICULUM VITAE http://www.brontaylor.com Bron Taylor telephone: 107 Anderson Hall (352) 273-2942 PO Box 117410 fax (352) 273–7395 Gainesville FL 32611-7410 e-mail: [email protected] EDUCATION Ph.D., Religion (Social Ethics), School of Religion, University of Southern California (12/22/88). Major Area: Social Ethics; Minor Areas: Religion and Culture; Social Criticism & Social Change. Dissertation: Affirmative Action and Moral Meaning: A Descriptive and Normative Ethical Analysis of Attitudes of Affected Groups. Advisors: John P. Crossley. Jr., Donald E. Miller, Sheldon Kamieniecki, Mark Kann. M.A., Theology (Theological Ethics), Fuller Theological Seminary, 1980. B.A., Religious Studies, B.A., Psychology, California State University, Chico, 1977. ACADEMIC APPOINTMENTS AND PROMOTIONS Visiting “FIRST” Professor, the University of Colorado (Boulder), Summer 2013. Professor of Religion and Nature, The University of Florida. August 2009. Affiliated Scholar, Center for Environment and Development, Oslo University, involved with the research project, “Sustainability for the 21st Century: Overcoming Limitations to Creative Adaptation in Addressing the Climate Challenge.” Appointed March 2008. Samuel S. Hill Professor of Christian Ethics & Associate Professor, Graduate Program in Religion and Nature, Department of Religion, The University of Florida. Appointed August 2002. Affiliate, School of Natural Resources and the Environment. Professor of Religion and Environmental Studies, University of Wisconsin Oshkosh. Promotion to Full Professor June 1998. Director, Environmental Studies Program, University of Wisconsin Oshkosh. Founder and administrator of the bachelors’ degree granting Environmental Studies Program. Appointed 1993. Associate Professor of Religion and Social Ethics, University of Wisconsin Oshkosh. Promotion June 1993; Tenure, June 1994. Assistant Professor of Religion and Social Ethics, University of Wisconsin Oshkosh.
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The Green Revolution in the World's Religions
Religions 2015, 6, 1217–1231; doi:10.3390/rel6041217 OPEN ACCESS religions ISSN 2077-1444 www.mdpi.com/journal/religions Article The Green Revolution in the World’s Religions: Indonesian Examples in International Comparison Thomas A. Reuter Asia Institute, University of Melbourne, Vic 3010, Australia; E-Mail: [email protected]; Tel.: +61-3-9035-4281 Academic Editor: Michael S. Hogue Received: 2 June 2015 / Accepted: 8 October 2015 / Published: 16 October 2015 Abstract: Similar to progressive political movements, the programs of many religious and spiritual groups today are converging around a shared commitment to address the impending global ecological crisis. The paper explores this convergence by looking at the impact of environmentalist thought on religious discourses in modern Indonesia, the author’s primary research area, and comparing the findings to similar trends elsewhere. The research shows that the environmental movement is causing a transformation in how people understand the character and practical relevance of religion and spirituality today, in Indonesia and beyond. For some eco-spiritual groups, a heightened environmental awareness has become the central tenet of their monistic religious cosmology. The more significant phenomenon, however, is a socially much broader shift toward more science-friendly and contemporary religious cosmologies within the mainstream of major world religions. Islam and Christianity now officially accept that other forms of life have a right to exist and that humanity has a custodial obligation to protect nature. This new outlook rectifies the previous tendency within dualist religions to view nature as vastly inferior and servile to human interests. It simultaneously is a rejection of materialist-scientific cosmologies widely prevalent in late modern consumer societies, which deny any notion of the sacred.
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