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CONTRIBUTORS Peg Aloi Has an MFA in English and Currently Teaches in the Department of Visual and Media Arts at Emerson College
CONTRIBUTORS Peg Aloi has an MFA in English and currently teaches in the Department of Visual and Media Arts at Emerson College, and at the Massachusetts College of Art. Her most recent book, The New Generation Witches: Teenage Witchcraft in Contemporary Culture (2007 Ashgate Press), was co-edited with Hannah Johnston, with whom she is currently collaborating on two more books: The Celluloid Bough: Cinema in the Wake of the Occult Revival and The Glass Cauldron: A History of Witches on Television. Peg is also a fi lm critic for the Boston Phoenix and an award-winning poet. Helen A. Berger, professor of sociology at West Chester University, is the author of three books: A Community of Witches; Voices from the Pagan Census (with Leach and Shaffer); Teenage Witches (with Douglas Ezzy), and editor of Magic and Witchcraft: Contemporary North America. She is currently engaged in a community study of the religious and spiritual life of Asheville, NC. Jenny Blain is Senior Lecturer in Applied Social Sciences at Sheffi eld Hallam University. Recent publications on shamanism, seidr, Heathenry and paganisms include Nine Worlds of Seid-Magic (Routledge 2002), Researching Paganisms (Blain, Ezzy & Harvey, Altamira 2004) and numerous articles and chapters, including ‘Now many of those things are shown to me which I was denied before’: Seidr, shamanism and journeying, past and present, for Studies in Religion/Sciences Religieuses in 2005. Her book with Robert Wallis on Sacred Sites Contested Rites/Rights was published by Sussex Academic Press in 2007. Henrik Bogdan, Ph.D., Department of Religious Studies and Theology, University of Gothenburg, is the author of Western Esotericism and Rituals of Initiation (SUNY, 2007) and numerous articles on various aspects of his three main areas of research: Western esotericism, New Religious Movements, and Masonic Initiatory Societies. -
Surviving and Thriving in a Hostile Religious Culture Michelle Mitchell Florida International University, [email protected]
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 11-14-2014 Surviving and Thriving in a Hostile Religious Culture Michelle Mitchell Florida International University, [email protected] DOI: 10.25148/etd.FI14110747 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the New Religious Movements Commons Recommended Citation Mitchell, Michelle, "Surviving and Thriving in a Hostile Religious Culture" (2014). FIU Electronic Theses and Dissertations. 1639. https://digitalcommons.fiu.edu/etd/1639 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida SURVIVING AND THRIVING IN A HOSTILE RELIGIOUS CULTURE: CASE STUDY OF A GARDNERIAN WICCAN COMMUNITY A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Michelle Irene Mitchell 2014 To: Interim Dean Michael R. Heithaus College of Arts and Sciences This thesis, written by Michelle Irene Mitchell, and entitled Surviving and Thriving in a Hostile Religious Culture: Case Study of a Gardnerian Wiccan Community, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this thesis and recommend that it be approved. _______________________________________ Lesley Northup _______________________________________ Dennis Wiedman _______________________________________ Whitney A. Bauman, Major Professor Date of Defense: November 14, 2014 The thesis of Michelle Irene Mitchell is approved. -
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. -
Harrington, Melissa (2016) Reflecting on Studying Wicca from Within the Academy and the Craft: an Autobiographical Perspective
Harrington, Melissa (2016) Reflecting on studying Wicca from within the academy and the craft: an autobiographical perspective. Pomegranate: The International Journal of Pagan Studies, 17 (1-2). pp. 180-193. Downloaded from: http://insight.cumbria.ac.uk/id/eprint/2852/ Usage of any items from the University of Cumbria’s institutional repository ‘Insight’ must conform to the following fair usage guidelines. Any item and its associated metadata held in the University of Cumbria’s institutional repository Insight (unless stated otherwise on the metadata record) may be copied, displayed or performed, and stored in line with the JISC fair dealing guidelines (available here) for educational and not-for-profit activities provided that • the authors, title and full bibliographic details of the item are cited clearly when any part of the work is referred to verbally or in the written form • a hyperlink/URL to the original Insight record of that item is included in any citations of the work • the content is not changed in any way • all files required for usage of the item are kept together with the main item file. You may not • sell any part of an item • refer to any part of an item without citation • amend any item or contextualise it in a way that will impugn the creator’s reputation • remove or alter the copyright statement on an item. The full policy can be found here. Alternatively contact the University of Cumbria Repository Editor by emailing [email protected]. [The Pomegranate 17.1 (2015) 1-000] ISSN 1528-0268 (print) doi: 10.1558/pome.v17i1.28136 -
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 -
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. -
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. -
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. -
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. -
An Elusive Roebuck Luciferianism and Paganism in Robert Cochrane’S Witchcraft
Correspondences 1.1 (2013) 75–101 ISSN 2053-7158 (Online) correspondencesjournal.com An Elusive Roebuck Luciferianism and Paganism in Robert Cochrane’s Witchcraft Ethan Doyle White E-mail: [email protected] Web: http://ethandoylewhite.blogspot.com Abstract The English occultist Robert Cochrane (1931–1966) has remained an enigmatic figure ever since his death under mysterious circumstances almost fifty years ago. The Magister of a coven known as the Clan of Tubal Cain, Cochrane was a co-founder of Cochranian Witchcraft and a vocal critic of Gerald Gardner (1884–1964) and mainstream elements of the Wiccan movement. Cochrane’s legacy is today evident in a variety of contemporary magico-religious groups, including the rejuvenated Clan, the 1734 tradition and the wider “Traditional Witchcraft” current of Western esotericism. Recent academic thought has maintained that Cochrane’s tradition was a form of contemporary Paganism akin to that of Gardner, although this has not gone unchallenged; in recent years, Cochrane’s successor Shani Oates (1959–) has argued that Cochranianism is not a tradition of the Pagan Craft, but should instead be understood as a Luciferian and Gnostic spiritual path quite distinct from contemporary Paganism. In this article, the author endeavours to explore this complicated issue, using both historical textual sources and information obtained from oral histories. Keywords Traditional Witchcraft; Robert Cochrane; Luciferianism; Contemporary Paganism; Contemporary Witchcraft Introduction © 2013 Ethan Doyle -
The Pomegranate on CDROM
traditions. British Traditional) Wicca, to me, do seem unfortunate tradition of misadventure BARB DAVY: I’ve recently changed my posi- duotheistic—a term I find quite satisfactory. attached to modern users of solanaceous tion on transcendence, mostly due to reading Duotheism can take a Manichean dualist form If Witches No Longer Fly: entheogens. As well as the edible tomato, Emmanuel Levinas’ Totality and Infinity. I used according to which one of the two deities is Today’s Pagans and the potato, chile and sweet peppers, and to associate transcendent views exclusively with valorized over the other (because they are seen Solanaceous Plants tomatillo, the botanical family of world denying or world rejecting philoso- as locked in opposition), or a complementarian Solanaceae includes that global drug of phies/beliefs. For Levinas, the idea of infinity is form (that of ‘partnership’, to use Riane Eisler’s by Chas S. Clifton choice, tobacco. In addition, the transcendence: the idea that there is more to term), and the latter, I would say, describes Solanaceae include several plants with the other than the categories the self might Wicca rather well. University of Southern Colorado extensive associations with magic and apply to it. This is transcendence that is found GUS: Several people here apparently consider shamanism, associations that spread from only in the particular, in actual lived reality. English Traditional Wicca as duotheistic… but Asia to the Americas. Notable among For Levinas, a person only finds God in relat- this argument ignores the Dryghton. And that n the summer solstice of 1966, these are the several species of Datura ing with other people in this metaphysical rela- is a central tenet of English Traditional practice Robert Cochrane (magical name of (“thorn apple” or “jimson weed”), Atropa tion of perceiving the infinite in the other. -
Thesis with Corrections
Pagan Traces in Medieval and Early Modern European Witch-beliefs Gelsomina Helen Castaldi MA by Research University of York Department of History January 2012 2 Abstract The aim of this research is to explore how pre-Christian beliefs, cults and popular traditions may have indirectly survived in early modern and medieval European witch-beliefs. It will be attempted to show how witch-beliefs and medieval/early modern popular imagination may have reflected (through the filter of Christian demonology and by unwittingly drawing upon folklore and mythology), extinguished pre-Christian cults and beliefs. Whether and to what extent such cults may have actually survived in Christianised Europe, however, is completely beyond my scope. This research is solely concerned with the origins of popular belief and imagination. Since valuable comparative studies of the subject are still relatively rare, it seems that lack of cross-disciplinary communication may have led scholars to neglect the examination of those aspects of evidence which do not appear to be directly linked with the witch-hunt but might nonetheless be relevant to the still ungrasped aspects of it. This has resulted in the fact that many areas connected with the origins of witches’ confessions and witch-beliefs have remained unexplored. Here the attempt is made to show how witch-beliefs appear to have been fed from local variations of folklore and folk beliefs largely derived by the mixture of the two major influences over the European cultural heritage, the Celtic and the Classical, the latter echoing the Indian. This is achieved through viable comparisons between Southern European (mainly Roman and Greek) and Eastern (mainly Indian) religions and mythologies, in turn echoed in medieval/early modern European beliefs.