Pentecostalism and Witchcraft
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Handbook on Sensitive Practice for Health Care Practitioners
Handbook on Sensitive Practice for Health Care Practitioners: Lessons from Adult Survivors of Childhood Sexual Abuse Handbook on Sensitive Practice for Health Care Practitioners: Lessons from Adult Survivors of Child- hood Sexual Abuse was researched and written by Candice L. Schachter, Carol A. Stalker, Eli Teram, Gerri C. Lasiuk and Alanna Danilkewich Également en français sous le titre Manuel de pratique sensible à l’intention des professionnels de la santé – Leçons tirées des personnes qui ont été victimes de violence sexuelle durant l’enfance The opinions expressed in this report are those of the authors and do not necessarily refl ect the views of the Public Health Agency of Canada. Contents may not be reproduced for commercial purposes, but any other reproduction, with acknowledgements, is encouraged. Recommended citation: Schachter, C.L., Stalker, C.A., Teram, E., Lasiuk, G.C., Danilkewich, A. (2008). Handbook on sensitive practice for health care practitioner: Lessons from adult survivors of childhood sexual abuse. Ottawa: Public Health Agency of Canada. This publication may be provided in alternate formats upon request. For further information on family violence issues please contact: National Clearinghouse on Family Violence Family Violence Prevention Unit Public Health Agency of Canada 200 Eglantine Driveway Jeanne Mance Building, 1909D, Tunney’s Pasture Ottawa, Ontario K1A 0K9 Telephone: 1-800-267-1291 or (613) 957-2938 Fax: (613) 941-8930 TTY: 1-800-561-5643 or (613) 952-6396 Web site: www.phac-aspc.gc.ca/nc-cn E-mail: [email protected] © 2009 Candice L. Schachter, Carol A. Stalker, Eli Teram, Gerri C. -
2 Race, Class, and Residence in the Chicago Ummah
2 Race, Class, and Residence in the Chicago Ummah Ethnic Muslim Spaces and American Muslim Discourses The racial landscape of a city influences how close American Muslims have come to fulfilling the ummah ideals there. When I arrived in Chicago in the spring of 2002 to research Muslims in the city, two things stood out. One was the city’s diversity. Chicago was a nexus of global flows. Filled with people from all over the world—Bosnians, Mexicans, Nigerians, and Vietnamese—Chicago fit my idea of a global village. But alongside these global flows were major inequalities, particularly in the racially segregated housing, the second thing that stood out. Indeed, Chicago has always been known for its racist residential patterns and ethnic neighborhoods. “Germans settled on the North Side, Irish on the South Side, Jews on the West Side, Bohemians and Poles on the Near Southwest Side.”1 In the nineteenth century, European immigrants carved out ethnic lines across the city which, with the rise of black migration to Chicago in the 1920s, soon had viciously racist and economically devastating consequences. Fear and widespread propaganda created large-scale white resistance to African Americans. As whites maneuvered to keep blacks out of their neighborhoods and fled from the ones where blacks did settle, African Americans were confined to and concentrated in the South Side’s Black Belt. Business owners then moved from this expanding black area and invested their resources and profits elsewhere. As the community’s resources declined and the population grew, neighborhoods in the Black Belt steadily turned into overcrowded slums.2 Outside the South Side’s Black Belt, a flourishing metropolis took form, setting the stage for Chicago to become a major international city. -
Best Books for Kindergarten Through High School
! ', for kindergarten through high school Revised edition of Books In, Christian Students o Bob Jones University Press ! ®I Greenville, South Carolina 29614 NOTE: The fact that materials produced by other publishers are referred to in this volume does not constitute an endorsement by Bob Jones University Press of the content or theological position of materials produced by such publishers. The position of Bob Jones Univer- sity Press, and the University itself, is well known. Any references and ancillary materials are listed as an aid to the reader and in an attempt to maintain the accepted academic standards of the pub- lishing industry. Best Books Revised edition of Books for Christian Students Compiler: Donna Hess Contributors: June Cates Wade Gladin Connie Collins Carol Goodman Stewart Custer Ronald Horton L. Gene Elliott Janice Joss Lucille Fisher Gloria Repp Edited by Debbie L. Parker Designed by Doug Young Cover designed by Ruth Ann Pearson © 1994 Bob Jones University Press Greenville, South Carolina 29614 Printed in the United States of America All rights reserved ISBN 0-89084-729-0 15 14 13 12 11 10 9 8 7 6 5 4 3 Contents Preface iv Kindergarten-Grade 3 1 Grade 3-Grade 6 89 Grade 6-Grade 8 117 Books for Analysis and Discussion 125 Grade 8-Grade12 129 Books for Analysis and Discussion 136 Biographies and Autobiographies 145 Guidelines for Choosing Books 157 Author and Title Index 167 c Preface "Live always in the best company when you read," said Sydney Smith, a nineteenth-century clergyman. But how does one deter- mine what is "best" when choosing books for young people? Good books, like good companions, should broaden a student's world, encourage him to appreciate what is lovely, and help him discern between truth and falsehood. -
Felix Issue 101, 1957
FELIX THAR'SHE BLOWS ANNUAL GENERAL REJUVENATED CLEM VISITS EROS UNION MEETING HART HAVE mn THE PEOPLE IN THE LAST TEU,*ED,WIK: ssa A mm nmmt BBCXD mmjmsn SAID "CUKESTTHE WILL IETER an AOATJP. nana THE LAST JIUZXMS nmammoa HAS TAKER PLACBVAB> TECS "nun BUSHES EASE or The JuOJl. of the Onion was held ea 1 changed late a gleaming, Biasing, tooting Hay 23rd. The main business of the aetrlag BBS senate*-. Steaj hours of said and tedious walk the election of Council representatives avdtJs) nam been put ia by a small aad faithful band, sowing of the annual 1sports. sad at last they are seeing their dream came Tha President reported, in the Hatters gzia- Ilea. lag, that the Domestic Bursar had pat' dewa It Bust be explained that 'CI am on tin.' Aid poison ia to* Onion and that Tad had actually sot start to rust away behind Etnas beeeas* of caught a mouse in the Bar. lack of Interest, but ta the interact of safety. A letter had been received from to* BUmu> Daring this time many of her vital parts ware ersity Lodgings Bureau asking all students to removed and seat off to an engineering firm spply for accommodation in Jwaa as it was ealy In Palbaa to ba built up and remachinad. by applying early, and paying the necessary This took a long time, and in the meantime xetoinlag fee, that they could be assured of a someone with an eye to business had removed all the Brasses, when these had been re- The highlights of the President* Report placed sad the remachlned parte assembled 4f - ••a*"**' . -
Deus Ex Machina? Witchcraft and the Techno-World Venetia Robertson
Deus Ex Machina? Witchcraft and the Techno-World Venetia Robertson Introduction Sociologist Bryan R. Wilson once alleged that post-modern technology and secularisation are the allied forces of rationality and disenchantment that pose an immense threat to traditional religion.1 However, the flexibility of pastiche Neopagan belief systems like ‘Witchcraft’ have creativity, fantasy, and innovation at their core, allowing practitioners of Witchcraft to respond in a unique way to the post-modern age by integrating technology into their perception of the sacred. The phrase Deus ex Machina, the God out of the Machine, has gained a multiplicity of meanings in this context. For progressive Witches, the machine can both possess its own numen and act as a conduit for the spirit of the deities. It can also assist the practitioner in becoming one with the divine by enabling a transcendent and enlightening spiritual experience. Finally, in the theatrical sense, it could be argued that the concept of a magical machine is in fact the contrived dénouement that saves the seemingly despondent situation of a so-called ‘nature religion’ like Witchcraft in the techno-centric age. This paper explores the ways two movements within Witchcraft, ‘Technopaganism’ and ‘Technomysticism’, have incorporated man-made inventions into their spiritual practice. A study of how this is related to the worldview, operation of magic, social aspect and development of self within Witchcraft, uncovers some of the issues of longevity and profundity that this religion will face in the future. Witchcraft as a Religion The categorical heading ‘Neopagan’ functions as an umbrella that covers numerous reconstructed, revived, or invented religious movements, that have taken inspiration from indigenous, archaic, and esoteric traditions. -
DIVINATION SYSTEMS Written by Nicole Yalsovac Additional Sections Contributed by Sean Michael Smith and Christine Breese, D.D
DIVINATION SYSTEMS Written by Nicole Yalsovac Additional sections contributed by Sean Michael Smith and Christine Breese, D.D. Ph.D. Introduction Nichole Yalsovac Prophetic revelation, or Divination, dates back to the earliest known times of human existence. The oldest of all Chinese texts, the I Ching, is a divination system older than recorded history. James Legge says in his translation of I Ching: Book Of Changes (1996), “The desire to seek answers and to predict the future is as old as civilization itself.” Mankind has always had a desire to know what the future holds. Evidence shows that methods of divination, also known as fortune telling, were used by the ancient Egyptians, Chinese, Babylonians and the Sumerians (who resided in what is now Iraq) as early as six‐thousand years ago. Divination was originally a device of royalty and has often been an essential part of religion and medicine. Significant leaders and royalty often employed priests, doctors, soothsayers and astrologers as advisers and consultants on what the future held. Every civilization has held a belief in at least some type of divination. The point of divination in the ancient world was to ascertain the will of the gods. In fact, divination is so called because it is assumed to be a gift of the divine, a gift from the gods. This gift of obtaining knowledge of the unknown uses a wide range of tools and an enormous variety of techniques, as we will see in this course. No matter which method is used, the most imperative aspect is the interpretation and presentation of what is seen. -
Divination, According to the Routledge Encyclopaedia
INTRODUCTION1 n Divination, according to the Routledge Encyclopaedia of Social and Cultural Anthropology, comprises ‘culturally sanctioned methods of arriving at a judge- ment of the unknown through a consideration of incomplete evidence’ (Willis 2012: 201). In Chinese, it is often referred to as ‘calculating fate’ (suanming 算命). In this ethnography, divination mainly refers to the multiple forms of Chinese divination using traditional techniques without involving communication with gods and other beings. Its text-based knowledge with a coherent system of symbols and a naturalist ontology are a result of centuries of development. Two reactions were common during my fieldwork on divination. Often, people would laugh when they heard the topic of my research; several people would gather around, and the whole circle would burst into laughter. However, when it was a private chat with two or three people, their response was, ‘Ha-ha! You study fate calculation?!’ But they usually showed great interest after their initial chuckle and would ask me, ‘Do you think it is accurate?’ Another commonplace event was that whenever I met a diviner for the first time, he or she always talked eloquently for hours to convey the positive meaning of their vocation, such as the grand role divination has played in Chinese culture, and the accuracy of their predictions. Anthropologists studying Chinese popular religion often have to deal with ‘people’s insouciant attitude toward explicit interpretation’ (Weller 1994: 7); my informants, on the contrary, had a strong motivation to offer me the meaning of their practice and did it eloquently with an ‘interpretative noise’ through their constant bragging and legitimation efforts. -
Benny Hinn Testimony in Telugu
Benny Hinn Testimony In Telugu Constrained and volumetric Churchill unbraces almost elusively, though Judd instructs his exemplifier appreciating. Nyctitropic and Pinchasundiscomfited heralds Frank or downloads. never bobbling actuarially when Gerold deracinated his beneficiary. Ewart desensitized obediently if holograph My digital download from all that of financial support anointedtube needs your days after her mother, hindi actor kanwaljit singh seems far more. Stand up for reading the world in telugu, the study resources for ever since the hinn has plans for her, bible download your browser. Happy birthday sir, maria ndiye yule aliyempaka bwana marashi na machozi yake yakamdondokea yesu mtumishi wako amekuweka wakfu na machozi yake yakamdondokea yesu miguu na kuipangusa kwa nywele zake. The go to delete this app for pc and user friendly with myxomatous mitral valve disease in a few minutes before you speak negative, create your help. Benny hinn sued by email address instead of practical theology. All over the telugu english while travelling in englisch installiert wird, benny hinn testimony in telugu using a shareware szoftvere a flamboyant man who assisted me. His prayer movement that is special in me, please enter a father dgs dhinakaran at jesus christ in heaven by tvs tuned to late. From the testimony, immerhin ist ein sehr nützliches tool mit dem man, nobody talks about doing good works? These ambassadors includes nine heart valve surgery and even more grace had worsened, benny hinn testimony in telugu in! Run video or decrease volume i am very attractive to connect with her message has received as testimonies of a car with us. -
Spiritual Warfare in the Bible.Pdf
SPIRITUAL WARFARE IN THE BIBLE Advanced Spiritual Warfare Training From a Biblical, Evangelical Perspective "”He (Christ) will crush your head, and you (Satan) will strike His heel” (Genesis 3:15) Copyright 2012 Faith p 16, 28-29, 103-104 QUICK REFERENCE GUIDE Forgiveness p 82 Angels p 2, 22, 26 Generational openings 15, 43, 91 Armor, spiritual p 90-101 Jesus’ example p 37-38, 59-60 Authority & power p 48-49, 70-71 Promises of victory p 96-98 Bible Truth p 34, 91-92, 96-98 Satan’s Organization 27-28, 36-37, 90 Causes of demonizing p 42-45 Satan’s purpose p 76-78 Defeat of Satan p 26-27, 58-59 Spiritual warfare p vi, 20, 909-91, 95 Demonizing defined p 35 Steps to demonizing p 22-23 Demonizing of believers p 36 Symptoms of demonizing p 41-42 Rev. Dr. Jerry Schmoyer Main St. Baptist Church - 252 W. State St. - Doylestown, Pa. 18901 215-348-8086 [email protected] http://mainstreetbaptist.org http://www.sw-mins.org ii SPIRITUAL WARFARE IN THE BIBLE INDEX p iii-v SPIRITUAL WARFARE IN THE BIBLE INTRODUCTION p vi I. OLD TESTAMENT p 1-30 A. CREATED BEINGS p 1-2 1. GOD’S PLAN TO CREATE (Ephesians 1:4) p 1-2 2. CREATION OF ANGELS (Job 38:6-7) p 2 3. CREATION OF HUMAN BEINGS (Genesis 1:27 – 2:7) p 2 B. SIN ENTERS p 2-5 1. ANGELIC BEINGS SIN (Isaiah 14:12-15; Ezekiel 28:15-17) p 2 2. SIN ENTERS THE HUMAN RACE (Genesis 3:1-7) p 3-5 3. -
Spiritual Warfare in Circulation
religions Article Spiritual Warfare in Circulation Kimberly Marshall 1 and Andreana Prichard 2,* 1 Department of Anthropology, University of Oklahoma, 455 W. Lindsey St., Norman, OK 73069, USA; [email protected] 2 Honors College, University of Oklahoma, 1300 Asp Ave., Norman, OK 73019, USA * Correspondence: [email protected] Received: 29 May 2020; Accepted: 18 June 2020; Published: 2 July 2020 Abstract: Without a doubt, an overenthusiastic focus on rupture, as a way of coping with neoliberal trauma, has shaped the conversation about recent religious change in Africa. Yet, rupture remains at the heart of what African charismatics understand themselves to be doing. In this paper, we attempt to nuance this conversation about rupture in religious change in Africa by discussing that various ontologies of spiritual warfare are encountered, made legible, reframed, and redeployed, through direct interactions between Africans and Americans in the context of missionization. We illustrate the patterns of these reciprocal flows through two case studies drawn from our larger research projects. One study illustrates the case of Matthew Durham, a young American missionary who, when accused of sexually assaulting children at an orphanage in Kenya, adopted the spiritual counsel of a Kenyan missionary that the reason he had no memory of the attacks was because of his possession by a demon. Another study discusses the example of a Navajo pastor who applied charismatic techniques of spiritual warfare when under metaphysical threat during a mission trip to Benin, but simultaneously focused on building ontologically protective social networks with Africans. Americans and Africans involved in the flows of global Pentecostalism are equally sympathetic to charismatic renewal. -
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. -
Christianity in Nagaland SASHILA JAMIR
Word & World Volume 37, Number 4 Fall 2017 Christianity in Nagaland SASHILA JAMIR hile the North Americans are “still holding on to at least the language of WGod and a sense of spirituality,” the Naga people and their culture are im- bued with a deep sense of the reality of God.1 Where American Christianity has ex- perienced a decline in church membership fueled in part by cultural rejection of “labels, doctrines, and organizational forms of Christianity,” the Nagas are deeply spiritual and religious with strong support of organized ecclesiastical institutions.2 They gather together in their churches long before Sunday worship begins to make sure that they secure a seat in the inner space of the church (many sit outside the church). Almost all the local congregations are expanding and modifying the ar- chitecture of the church buildings. Many churches have recreated new spacious buildings with sophisticated technology and modern, trendy interiors. However, despite this quantitative growth in church membership and material prosperity, the Naga Church is not free from cultural and religious challenges. Naga Christianity exists in a complicated reality of challenging sociopolitical, cultural, and economic conditions. The church struggles to maintain her Christian identity in the midst of one of Asia’s oldest unresolved political conflicts. And yet it 1Josh de Keijzer, “Is there Christian faith after religion? The Interview: Diana Butler Bass About the Reli- gious Changes in America,” Hello Christian October 19, 2016, https://hellochristian.com/4838-is-there-christian -faith-after-religion (accessed September 6, 2017). 2Ibid. Cf. Diana Butler Bass, Christianity after Religion: The end of Church and the Birth of a New Spiritual Awakening (New York: HarperCollins Publishers, 2013).