Topic: Overview of Salvation History
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The Beginning of Salvation History
GOD’S GOOD CREATION: 1THE BEGINNING OF SALVATION HISTORY GOD’S GIFTS: CREATION and the SACRAMENTS At age fifteen, Annie Powell dreamed of having a summer camp for teens in the Colorado Rockies so that they could enjoy the beauty of her state and encounter God through creation. After she married, Annie and her husband, Scott, founded Camp Wojtyla. They named the camp after St. John Paul II, using his given name, Karol Wojtyla. As a young priest, Karol Wojtyla himself had spent a great deal of time leading teens and young adults to perceive God through hiking and skiing; he had a strong passion for inviting youth to encounter Christ through creation. Camp Wojtyla now serves middle-school and high-school teens and provides opportunities for encountering God in exploration of the natural world. During each week-long session, participants rock climb, raft, zip line, and hike through the Rockies as well as attend daily Mass and Eucharistic Adoration and have opportunities for Confession. In the evenings, campers reflect on their various outdoor and spiritual experiences, making connections with their day-to-day lives. The teens emerge with a profound sense of God’s love as experienced in creation. “Camp not only gave me a sense of courage and strength in myself, it gave me long-lasting friendships with young Catholics who want the same thing I do: a friendship with Jesus Christ. Every morning, I woke up to God’s beautiful creation, and that was enough to remind me how much he truly loves us,” one camper said at the end of the experience. -
The Story of God, with Morgan Freeman
Curriculum Guide Curriculum Guide for the Film Series The Story of God, With Morgan Freeman Journeys in Film www.journeysinfilm.org In Partnership with USC Rossier School of Education © 2016 NGC Network US, LLC and NGC Network International, LLC. All rights reserved. Journeys in Film: The Story of God Educating for Global Understanding www.journeysinfilm.org Journeys in Film Staff National Advisory Board Joanne Strahl Ashe, Founding Executive Director Liam Neeson, National Spokesperson Eileen Mattingly, Director of Education/Curriculum Content Specialist Brooke Adams Amy Shea, Director of Research Alexi Ashe Meyers Roger B. Hirschland, Executive Editor Sharon Bialy Ethan Silverman, Film Literacy Consultant Mary Carson Martine McDonald, Director of Programs Ted Danson Professor Alan Dershowitz Journeys in Film Board of Directors Sara Jo Fischer Joanne Strahl Ashe, Founder and Chairman Gary Foster Erica Spellman Silverman Scott Frank Diana Barrett Professor Henry Louis Gates, Jr. Julie Lee Jill Iscol, Ed.D. Michael H. Levine Professor Rosabeth Moss Kanter Bruce R. Katz Authors of this curriculum guide William Nix Ryan Chamberlain Harold Ramis (In Memoriam) Bengt Johnson Professor Richard A. Schweder Mary Anne Kovacs Tony Shalhoub Marty Kushner Mary Steenburgen Molly S. Lord-Garrettson Walter Teller Loung Ung Sonia Weitz (In Memoriam) Elizabeth Clark Zoia Journeys in Film National Geographic Channel 50 Sandia Lane 1145 17th Street NW Placitas, NM 87043 Washington, DC 20036 505.867.4666 http://channel.nationalgeographic.com www.journeysinfilm.org -
Dispensationalism What and Why Not
Dispensationalism What and Why Not “Lutherans are unbelievers.” That is the first thought that crossed my mind when I learned they did not believe in the “rapture” or the “millennial kingdom” (the 1000 year reign of Christ on earth). Were not these teaching central to the Biblical witness and clear for everyone to see? At that moment two different theologies had collided and engaged in battle; Israel and Jesus, grappling on the shore of the Jabbok. The two theologies were “Dispensationalism” on one hand, and “Lutheranism” (“orthodoxy”, if you will) on the other. I did not yet know the names of the opponents, but I right away had a sense of the ferocity of the battle. At stake were two totally different ways of understanding the end times, the church, salvation and the purpose of history, even the very heart and character of God. So we arrive at the topic at hand: What is Dispensationalism and why is it wrong? There is perhaps no better example of confusing Law and Gospel in modern theology that the teaching of Dispensationalism. The depth of this confusion is tragically matched by the breadth of its exposure. Dispensationalism is so popular and widespread that it has become a major (if not the central) article in American Evangelical doctrine, teaching, preaching and popular piety1. Dispensationalism is not an isolated false teaching, it is an over-arching theological system; it is an eschatology (doctrine of the end times), an ecclesiology (doctrine of the church), soteriology (doctrine of salvation), a hermeneutic (approach to the Scriptures) and so forth. -
Religious Perspectives on Human Suffering: Implications for Medicine and Bioethics
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Sydney eScholarship Postprint This is a pre-copyedited, author-produced PDF of an article accepted for publication in [Journal of Religion and Health] following peer review. The definitive publisher-authenticated version [Fitzpatrick SJ, Kerridge IH, Jordens CFC, Zoloth L, Tollefsen C, Tsomo KL, Jensen MP, Sachedina A, Sarma D. Religious perspectives on human suffering: Implications for medicine and bioethics. Journal of Religion and Health 2016; 55:159–173] is available online at http://link.springer.com/article/10.1007/s10943-015-0014-9 Please cite as: Fitzpatrick SJ, Kerridge IH, Jordens CFC, Zoloth L, Tollefsen C, Tsomo KL, Jensen MP, Sachedina A, Sarma D. Religious perspectives on human suffering: Implications for medicine and bioethics. Journal of Religion and Health 2016; 55:159–173. Religious perspectives on human suffering: Implications for medicine and bioethics Scott J FitzpatrickA,B, Ian H KerridgeB, Christopher F C JordensB , Laurie ZolothC, Christopher TollefsenD, Karma Lekshe TsomoE, Michael P JensenF, Abdulaziz SachedinaG, Deepak SarmaH (2015/16) ACentre for Rural and Remote Mental Health, University of Newcastle, Orange, Australia; BCentre for Values, Ethics and the Law in Medicine (VELiM), University of Sydney, Sydney, Australia; CCentre for Bioethics, Science and Society, Northwestern University Feinberg School of Medicine, Chicago, Illinois, USA; DDepartment of Philosophy, University of South Carolina, Colombia, South Carolina, USA USA; EDepartment of Theology and Religious Studies, University of San Diego, San Diego, California, USA; FMoore Theological College, Sydney, Australia; GAli Vural Ak Centre for Global Islamic Studies, George Mason University, Fairfax, Virginia, USA; HReligious Studies, Case Western Reserve University, Cleveland, Ohio, USA. -
Salvation-History As Hermeneutic by H
79 Salvation-History as Hermeneutic by H. Dale Hughes Dr. Hughes is a graduate of Tulsa University, Okla., and of Baylor University, Waco, Texas; he is currently Co-ordinator of Religious Studies at McLennan Community College, Waco. I. INTRODUCTION 1. Hermeneutics. What do we mean by "hermeneutics"? Hermeneutics designates the scholarly attempt to clarify principles pertinent to an adequate understanding and interpretation of texts . The funda mental problem posed by hermeneutics is: how can sources of the past be understood in their own historical environment and their meaning for the present be adequately perceived? This problem becomes theologicaIIy relevant when applied to the Bible.! Or, again, Hermeneutics is the science and art of Biblical interpretation. It is a science because it is guided by rules within a system; and it is an art because the application of the rules is by skiII, and not mechanical imitation.2 What principles, or better for the purpose of this paper, what single principle should be used in the hermeneutical task? It is not an unimportant question. "The question of the true nature of interpretation is the supreme question."3 Even better, in another author's words, "The question of the central interpreting touchstone or key is the all important question in biblical interpretation."4 So then, we are not dealing with a peripheral matter, but rather with one of the central issues. What will be the touchstone; the theme with which we will approach the biblical materials? Will it be the apostle Paul's "In Christ" or "The Righteousness of God"; Luther's "Justification by Grace through Faith"; Calvin's "Sover eignty of God"; Dodd's "Realized Eschatology"; or Schweitzer's "Consistent Eschatology"? One such single principle has been advanced under the term "Heilsgeschichte." 2. -
The Story of God, with Morgan Freeman
A Discussion Guide For community screenings, panels, and workshops, and college courses and seminars In Partnership with USC Rossier School of Education © 2016 NGC Network US, LLC and NGC Network International, LLC. All rights reserved. Journeys in Film : The Story of God Table of Contents Introduction to The Story of God 4 A Letter From Executive Producers 5 Morgan Freeman and Lori McCreary Episode 1: Beyond Death 6 Episode 2: Apocalypse 9 Episode 3: Who Is God? 12 Episode 4: Creation 15 Episode 5: Why Does Evil Exist? 18 Episode 6: The Power of Miracles 21 Journeys in Film : The Story of God Introduction to The Story of God, With Morgan Freeman Morgan Freeman, the actor who played God in the 2003 film Humans have speculated about these questions for eons. Now Bruce Almighty, has undertaken a six-part series on world Morgan Freeman takes the viewer with him as he attempts religions called The Story of God. The 78-year-old actor to learn more about how humans have tried to answer these traveled almost 100,000 miles to trace the origins of the great questions across continents and millennia. This discussion world religions. He visited sacred sites—a Maya temple in guide has been prepared to help you understand more about Guatemala, the ghats of Varanasi in India, Vatican City in what you see on the screen and to follow up with additional Rome, the pyramids of Egypt, and more. He interviewed reading on the topics that stir your interest. monks and monsignors, imams and rabbis, scientists and scholars. -
Copyright by Aubrey Elizabeth Plourde 2014
Copyright by Aubrey Elizabeth Plourde 2014 The Report Committee for Aubrey Elizabeth Plourde Certifies that this is the approved version of the following report: Bridging the “Chasm of Doubt”: Fictive Epistemological Strategies in Nineteenth-Century Children’s Bibles APPROVED BY SUPERVISING COMMITTEE: Edward Allen MacDuffie, Supervisor Julia Mickenberg Bridging the “Chasm of Doubt”: Fictive Epistemological Strategies in Nineteenth-Century Children’s Bibles by Aubrey Elizabeth Plourde, B.A. Report Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin May 2014 Acknowledgements I am indebted to both of my readers for the hours of counsel, labor, and support they have invested in my research and this composition process. Their combined insight and suggestions have provided not only a guiding framework for my project, but also a sense of the scope and perspective of my future work. Julia Mickenberg has successfully converted me to the discipline of childhood studies, and her course on that subject was crucial in helping me to wed my interests in religious studies and children’s culture. Allen MacDuffie’s patience with both overlong office meetings and my ambitious research agenda has been invaluable, and his advice is priceless. Finally, I would like to express my love and gratitude to Rebecca Pedersen, whose breakfast- and dinner-time conversation has both grown and clarified my ideas. iv Abstract Bridging the “Chasm of Doubt”: Fictive Epistemological Strategies in Nineteenth-Century Children’s Bibles Aubrey Elizabeth Plourde, M.A. -
Salvation History
Salvation History Student Guide Table of Contents Copyright © 2010. Do not make copies without written permission. Table of Contents Chapter One: Adam (Genesis 1-3) .............................................................................................. 1 Chapter Two: Noah (Genesis 4-9) ............................................................................................. 5 Chapter Three: Abraham I (Genesis 10-15) ............................................................................. 9 Chapter Four: Abraham II (Genesis 16-22) .............................................................................. 15 Vision Statement: Chapter Five: Jacob and Joseph (Genesis 23-50) .............................................................. 21 Answering the Church’s call for a new evangelization, FOCUS, the Chapter Six: Exodus I (Exodus 1-23) ............................................................................................ 25 Fellowship of Catholic University Students, is a national outreach that meets college students where they are and invites them into a Chapter Seven: Exodus II (Exodus, Leviticus, Numbers, and Deuteronomy) ........... 31 growing relationship with Jesus Christ and the Catholic faith. Chapter Eight: Joshua-David (Joshua, Judges, 1 Samuel, and 2 Samuel) ................. 35 Chapter Nine: David-Daniel (2 Samuel, 1 Kings and Daniel) .......................................... 41 Chapter Ten: Jesus (The Gospels and the Acts of the Apostles) .................................. 47 Appendix ................................................................................................................................................. -
The Chosen People
UNIT 4 The Chosen People Lessons in This Unit Connection to the ӹ Lesson 1: Exploring God’s Catechism of the Covenant with the Chosen Catholic Church People with Sacred Art ӹ Lesson 2: God’s Chosen People Lesson 1 ӹ 50-52, 68-73, 489, 706, ӹ Lesson 3: God Calls Abraham 973, 2571, 2617 ӹ Lesson 4: Isaac ӹ Lesson 5: Jacob Lesson 2 ӹ Lesson 6: Joseph ӹ 57, 60, 201, 218, 287-288, 696, 762, 781, 1287, 2085, 2623 Lesson 3 ӹ 59-61, 145-147, 2570-2573 Lesson 4 ӹ 117, 332, 706, 1819, 2572 Lesson 5 ӹ 2374, 2561, 2573, 2725 Lesson 6 ӹ 312, 2115 UNIT 4 OVERVIEW 295 Scripture Studied in This Unit ӹ Genesis 6:1-5 ӹ Genesis 32:25-39 ӹ Genesis 10 ӹ Genesis 37:5-11 ӹ Genesis 11:1-9 ӹ Genesis 37:28-36 ӹ Genesis 12:1-7 ӹ Genesis 39:1-6 ӹ Genesis 15:18 ӹ Genesis 40:9-19 ӹ Genesis 17:2 ӹ Genesis 41:17-32 ӹ Genesis 17:6 ӹ Genesis 45:3-5 ӹ Genesis 18:14-15 ӹ Genesis 45:7 ӹ Genesis 22:1-18 ӹ Exodus 4:22-23 ӹ Genesis 24:1-32, 49-67 ӹ Exodus 20:2-5 ӹ Genesis 25:23-34 ӹ Psalm 49:15 ӹ Genesis 27:5-10, 15-17, 27-29 ӹ Mathew 5:10 ӹ Genesis 28:12-14 ӹ Luke 1:30-38 ӹ Genesis 29:25-27 ӹ John 3:16 ӹ Genesis 30:22 ӹ Acts 2:1-13 ӹ Genesis 30:29-32 ӹ Hebrews 11:17-19 ӹ Genesis 30:43 296 © SOPHIA INSTITUTE FOR TEACHERS Introduction od revealed Himself gradually and Abraham in stages and in words and deeds G God called a man named Abraham to leave throughout Salvation History by entering his home and follow Him. -
Teaching Tips Strategies in Spite of the Fact the Zoroastrianism Is One Of
Sullivan, Religions of the World (Fortress Press, 2013) Chapter 15 Zoroastrianism - Teaching Tips Strategies In spite of the fact the Zoroastrianism is one of the oldest religions of the world, it is not very well known. Its structure is not as organized as Christianity and hence there is a wide variety of beliefs and practices. To introduce this class the teacher might want to start with the first video listed below. This gives a good over view of the religion in the context of Iranian Mythology. Some fruitful questions that could shape a discussion in this class are the following: 1) What is the origin of evil? Some religions such as Judaism, Christianity and Islam see it as stemming from human choice. Jainism sees it as an evitable default of a good and eternal universe brought about by change. Zoroastrianism might differ a bit from both views, pitting a cosmic struggle between good and evil. Does this mean that both forces exist eternally and will one eventually conquer the other? 2) Zoroastrianism has many links to Judaism, Christianity, Islam and even Hinduism. The teacher might want to explore some of these links in a comparative way. The argument could be made that in spite of regional differences religions seem to deal with some of the same issues- good and evil, sacrifice, ascetism etc., and they synergistically shape each other. In Islam the concept of Geni shaped the idea of one God among many, In Zoroastrianism this same concept shaped the struggle between Mazda and Druj. Judaism, Islam and Christianity seem to borrow Zoroastrian’s idea of Heaven and Hell. -
The Story of God, with Morgan Freeman
Curriculum Guide Curriculum Guide for the Film Series The Story of God, With Morgan Freeman Journeys in Film www.journeysinfilm.org In Partnership with USC Rossier School of Education © 2016 NGC Network US, LLC and NGC Network International, LLC. All rights reserved. Journeys in Film : The Story of God Educating for Global Understanding www.journeysinfilm.org Journeys in Film Staff National Advisory Board Joanne Strahl Ashe, Founding Executive Director Liam Neeson, National Spokesperson Eileen Mattingly, Director of Education/Curriculum Content Specialist Brooke Adams Amy Shea, Director of Research Alexi Ashe Meyers Roger B. Hirschland, Executive Editor Sharon Bialy Ethan Silverman, Film Literacy Consultant Mary Carson Martine McDonald, Director of Programs Ted Danson Professor Alan Dershowitz Journeys in Film Board of Directors Sara Jo Fischer Joanne Strahl Ashe, Founder and Chairman Gary Foster Erica Spellman Silverman Scott Frank Diana Barrett Professor Henry Louis Gates, Jr. Julie Lee Jill Iscol, Ed.D. Michael H. Levine Professor Rosabeth Moss Kanter Bruce R. Katz Authors of this curriculum guide William Nix Ryan Chamberlain Harold Ramis (In Memoriam) Bengt Johnson Professor Richard A. Schweder Mary Anne Kovacs Tony Shalhoub Marty Kushner Mary Steenburgen Molly S. Lord-Garrettson Walter Teller Loung Ung Sonia Weitz (In Memoriam) Elizabeth Clark Zoia Journeys in Film National Geographic Channel 50 Sandia Lane 1145 17th Street NW Placitas, NM 87043 Washington, DC 20036 505.867.4666 http://channel.nationalgeographic.com www.journeysinfilm.org -
Salvation History in a Year Copy
66. Exodus 14:26—15:21 102. Deuteronomy 29 137. I Samuel 2:12—3:18 172. Wisdom 6 203. Judith 8:4-10, 32-36; 236. Ezek 24:15-27; 39:21-29 67. Exodus 15:22—16:36 103. Deuteronomy 30 138. I Samuel 3:19—4:22 173. Wisdom 7 10:1-19 237. Daniel 1 68. Exodus 17 104. Deuteronomy 31 139. I Samuel 5:1—6:16 174. Wisdom 8 204. Judith 12 238. Daniel 2 69. Exodus 18 105. Dt 32:44—33:1; 34:1-12 140. I Samuel 6:19—7:17 175. Wisdom 9 205. Judith 13 239. Dan 3:1-25, 46-51, 91-92 70. Exodus 19 106. Joshua 1 176. I Kings 5:9-31 206. Judith 14 240. Daniel 5 107. Joshua 2 United Monarchy Begins in 177. I Kings 6 207. Tobit 1:1—2:8 241. Daniel 6 Moses Receives the Ten 1020 BC: Kings Saul, David, 178. I Kings 8:1-26 208. Tobit 2:9—3:6 242. Daniel 13 Commandments; 40 Years Joshua Leads Israelites into the and Solomon; Temple in 179. Hebrews 9 209. Tobit 3:7—4:2 243. Esther 1 Spent in the Desert Promised Land in 1200 BC Jerusalem Built 180. I Kings 10:1-13, 23-25 210. Tobit 5 244. Esther 2 71. Exodus 20 108. Joshua 3 141. I Samuel 8:1—9:2 181. I Kings 11:1-13, 41-43 211. Tobit 6:1—7:8 245. Esther 3 72. Exodus 24 109.