1701 Slices
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Medium 9780253011510

2 The Scars of Revolution

Jeffrey Veidlinger Indiana University Press ePub

When we met Nisen Yurkovetsky in 2009, he was ninety-one years old—still too young to remember the violence of the revolutionary years. But the physical and metaphorical scars of that violence were still very much with him when we sat down with him in his home in Tulchyn, ninety years after his parents, aunt, and grandfather were murdered by a crowd of Ukrainian nationalist fighters—the Lyakhovich gang—in his town. He broke down in tears as he rolled up the sleeve of his navy plaid lumberjack shirt to show us the long scar across his forearm that marks the path of the bullet that killed his mother, as it ricocheted off her and grazed his arm. Only a baby at the time, he was being carried in his mother’s embrace as the bullet felled her. “They killed my mother and father. The bandit shot and the bullet went up my arm—you can see the scar [simen]—a Pole, a priest took me in and saved me. . . . They killed my father—he was a barber—and my mother, and my grandfather—a tailor. . . . I didn’t know my mother. I didn’t know my father.” Later he added, “I was only one year and three months old. . . . When they shot them the bullet went off me and I fell into the grave. My mother was holding me.” Nisen was left an orphan with his two older brothers, Shumi and Zoye. The Polish priest who found him lying among the corpses brought him to an orphanage in neighboring Nestervarka. Nisen’s grandmother eventually took him in, and raised him, back in Tulchyn.

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Medium 9780871781345

China Revisited

Various Brethren Press PDF

dunkerguide-history-complete35/27/104:56 PMPage 1011908-1958China revisitedA legacy of mission by Gene WamplerBrethren work began in the country in 1908On July 30, 1908, while the newly renamed Church of the Brethren was celebrating its 200th anniversary, the vanguard of Brethren mission work in China—Frank and Anna Crumpacker with Emma Horning andGeorge and Blanche Hilton—left Seattle on the USS Minnesota. Four weeks later they arrived in Shanghai and traveled to Taiyuan, capital of Shanxi province.There, with the help of Paul Corbin of the American Board mission, they investigated the possibility of establishing mission work in Shanxi.After 2,000 years of government under the imperial system, China was in the midst of a century of turmoil. Western powers had opened treaty ports following theOpium War of 1839-1842. Now, in 1908, Shanxi province was still reeling from the1900 debacle of the anti-Western, anti-Christian “Boxer” rebellion and the subsequent violent suppression by Western powers. All of the missionaries in Shanxi had either fled or been killed, and mission work was only slowly returning.

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Medium 9780971435223

Memento Mori

Jed McKenna Wisefool Press PDF

These were the questions I put to myself when I decided to come meet Brett’s group and say goodbye with them, and as soon as I asked the question, I knew the answer. Memento Mori: Remember you must die...........

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Medium 9781442229235

A Luther Wesley Could Appreciate? toward convergence on Sanctification

Pro Ecclesia Rowman & Littlefield Publishers ePub

A Luther Wesley Could Appreciate? toward convergence on Sanctification

William P. McDonald

Martin Luther was not among John Wesley’s favorite theologians.1 Rather, the founder of Methodism accused Luther of advocating a “crazy solafideism.” Complained Wesley:

Many who have spoken and written admirably well concerning justification had no clear conception, nay, were totally ignorant, of the doctrine of sanctification. Who has wrote [sic] more ably than Martin Luther on justification by faith alone? And who was more ignorant of the doctrine of sanctification, or more confused in his conceptions of it?2

He understood Luther to say that forgiven sinners are free to go on sinning. God condemns sin but offers no change in sinners’ affections. They cannot help what they do. God’s relationship to them is completely external and merely permissive, children constantly the object of God’s ire in the law and God’s prodigal forgiveness in the gospel. Is there anything more?

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Medium 9781577311218

Chapter 17: The Unitarian Universalist Church

New World Library ePub

The Rev. David A. Johnson

Pastor, First Parish in Brookline, Massachusetts

The Unitarian Universalist Association is the modern institutional embodiment of two separate denominations that grew out of movements and faith traditions which extend back to the Christian Reformation era (14–16th centuries C.E.) and well beyond. Universalist convictions are found as early as the church father Origen, who declared that all creation would ultimately be drawn back to its divine source and that nothing and no one would be ultimately and forever excluded.

In its conviction that God is ultimately and absolutely One, Unitarian thought has been a recurring heresy within the established church since the 1st century of the Christian era.

The Roumanian-Transylvanian Unitarian Church, now more than four centuries old, stems originally from the sceptical and evangelical ratio-nalist movements within the Roman Catholic Church and the openness engendered in the Reformation era. Its faith and struggle, and that of Socinianism in Poland and the Low Countries, became a fertile seeding ground for the beginnings of British Unitarian thought and structure. American Unitarianism has its own primary roots in the liberal Christian movement within New England’s old Puritan establishment; a formal break with that tradition produced the American Unitarian Association in 1825.

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Medium 9780253002341

2. The Muslim Brotherhood: Building a State within a State in Egypt

Nancy J. Davis Indiana University Press ePub



Building a State within a State in Egypt

The Brotherhood is the people. We are struggling. We help the poor. We help the jobless. Where do we get our money? Out of our own pockets. We reach in our pockets to help one another.


THE MOST PROMINENT ISLAMIST MOVEMENT in the Muslim world today and the “mother organization of all Islamist movements”1 is the Society of Muslim Brothers.2 Founded in Egypt in 1928, the Muslim Brotherhood today has branches in some seventy countries. As Middle East area specialist Barry Rubin observes, “while other Islamist groups have made more dramatic appearances, launched huge terrorist attacks, and fought civil wars, the Muslim Brotherhoods have shown more staying power and better organizational skills.”3

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Medium 9780971435223

Ordinary Super-Powers

Jed McKenna Wisefool Press PDF

When we are looking at the influence of unseen forces in daily affairs – in the acquisition of a house or a dog, in the rightness of a motorcycle accident, in the writing of a book, in the way the ball bounces or the cookie crumbles – the overarching significance is not that these unseen forces are miraculous powers of the few, but the natural and rightful abilities of all........

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Medium 9780890515792

5. How Could Noah Fit the Animals on the Ark and Care for Them?

Ken Ham Master Books ePub


How Could Noah Fit the Animals on the Ark and Care for Them?

John Woodmorappe

According to Scripture, Noah’s ark was a safe haven for representatives of all the kinds of air-breathing land animals and birds that God created. While it is possible that God made miraculous provisions for the daily care of these animals, it is not necessary — or required by Scripture — to appeal to miracles. Exploring natural solutions for day-to-day operations does not discount God’s role: the biblical account hints at plenty of miracles as written, such as God bringing the animals to the ark (Genesis 6:20; 7:9, 15), closing the door of the ark (7:16), and causing the fountains of the deep and the windows of heaven to open on the same day (7:11). It turns out that a study of existing, low-tech animal care methods answers trivial objections to the ark. In fact, many solutions to seemingly insurmountable problems are rather straightforward.[1]

How Did Noah Fit All the Animals on the Ark?

To answer this question, we must first ask how many animals were actually on the ark. Critics have fantasized the presence of millions of animals overloading the ark. In actuality, the Bible makes it clear that the cargo was limited to land-breathing vertebrate animals — corresponding to modern birds, mammals, and reptiles, as well as their extinct counterparts.

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Medium 9781442247789

Natural Evil, Evolution, and Scholastic Accounts of the Limits on Demonic Power

Joseph Mangina Rowman & Littlefield Publishers ePub

Natural Evil, Evolution, and Scholastic Accounts of the Limits on Demonic Power

Travis Dumsday

I. Introduction

The problem of evil is standardly divided between “moral” and “natural” formulations, with the former questioning how an omnipotent/omniscient/omnibenevolent God could possibly allow us to commit serious wrongs, and the latter questioning how God could allow such phenomena as disease, physical suffering, death, and earthquakes to impact both the human and animal realms. Theists have responded to these questions in a variety of ways, with one prominent line of reply to the moral formulation being the free-will theodicy: God allows moral wrongdoing because the possibility of such wrongdoing is entailed by His granting us freedom; He cannot preserve us from that possibility without removing or otherwise badly inhibiting our freedom. Basically, moral evil is our own fault and God refrains from stopping it because doing so would violate our moral autonomy.

Assuming that reply has some purchase on the moral problem of evil, can it help at all with the natural? Historically many Christian theologians have thought so, interpreting the opening chapters of Genesis as (at least in part) a historical account that records the fall of humanity, which fall also precipitated the fall of the natural world. As God’s images and stewards over nature fell from His grace, somehow we took the rest of nature with us,1 introducing pain, suffering, death, and also predation into the animal realm. The problem of natural evil thus becomes a subsidiary of the problem of moral evil, with natural evil taking its start from human sin.

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Medium 9780929398136

9. Tactics Is the Art of Taking

Mary Beth Rogers University of North Texas Press PDF

80 / Tactics Is the Art of Taking

But TWO members are in a hurry, and when they realize they have given away their leverage to get the city to focus on the neighborhoods, they decide they have to do something drastic to get the mayor's attention.

O'Hare Airport-the world's busiest airport and Chicago's pride-becomes their target. Thousands of travelers pass through its gates each day, and most of them stop long enough to use the bathroom facilities. TWO decides to occupy the lavatories-a sure way to bring airport operations to a halt! All demonstrators have to do is drop a dime, enter the restroom stall, and push the lock on the door. It would take only a few people, armed with books and newspapers, staying there all day to disrupt the airport and create chaos. There might even be fist fights in the long lines when travelers realize they are about to miss their connections and have no place to relieve themselves. Angry passengers would no doubt shout at airport employees. Children would be screaming, "But I've got to go!"

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Medium 9780253357144

3. Eternity

Hugh J. McCann Indiana University Press ePub


If the argument of the last chapter is correct then the phenomena of the created world owe their entire existence to God as creator, and can therefore be expected to be guided in every detail by divine providence. Some would wish to claim that exercises of free agency on the part of rational creatures should be counted as exceptions to this rule—a possibility we shall begin to consider in chapter 4. The present chapter is devoted to another possible exception: it is sometimes held that even if all that takes place within the temporal realm is subject to God's will as creator, time itself is not. Rather, God is a being who exists in time just as his creatures do, and he like us is subject to the limitations this entails. Traditional theologians would for the most part have emphatically rejected such a view. They took the claim that God is eternal to mean that God is completely outside of time, of which he is in fact the creator.1 Time is not a necessary existent. It is an aspect of the world of change and as much in need of an explanation for its being as the world itself. So only if God created time could he justly be called the creator of heaven and earth. Moreover, they reasoned, only if the divine nature transcended the limitations of time could God have full comprehension of what for us is the future, and enjoy the sovereignty and immutability they thought appropriate to the divine essence.

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Medium 9780253008039

7 The Redemption of Souls and Soils: Religion and the Rural Crisis in the Delta

Michael Pasquier Indiana University Press ePub


Alison Collis Greene


On a December evening in 1935, Arkansan Lawrence Brooks Hays stood to address a New York City crowd on the theme “Farm Tenancy and the Christian Conscience.” Most Arkansans knew Hays as a twice-failed gubernatorial candidate with a 350-member Sunday school class at Little Rock’s Second Baptist Church. Members of the ecumenical, New York–based Christian Rural Fellowship invited the Arkansas New Dealer to talk about his weekday work as special assistant to the administrator of the Resettlement Administration. Speaking in both capacities, Hays described the devastation of southern soil even as he touted the benefits of redistributing worn-out land to displaced tenant farmers. “The Christian mind rebels against absentee ownership,” Hays told his New York audience. “Religion is needed in the delicate task of bending the rigid rules of law pertaining to land, making the rules responsive to human needs.”1 In addition to deploring soil exhaustion brought on by poor farming methods, he lamented the loss of the family farm and the rise of corporate agriculture, such as the 38,000 acres of Mississippi earth held by the Britishowned Delta Pine and Land Company, America’s largest cotton plantation.2

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Medium 9780253357144

2. Creation and the Natural Order

Hugh J. McCann Indiana University Press ePub


If we think the existence of a creator is at all likely, it is worthwhile to try to understand as well as we can the nature of creation, and the relationship between God's activity as creator and the doings of the things he creates. That can be a challenging task. The common view of creation is pretty ingenuous: we tend to think of God as a temporal being who, by fiat, put the world in place “in the beginning,” along with whatever principles of operation it might have required, and then “rested.” The scriptural credentials of this view are, of course, impeccable, and it makes for a nice division of labor between God and the world. He is responsible for the world's beginning, and—at least to the extent that it works deterministically—for its subsequent history as well. But he is responsible for the latter only indirectly, for on this picture the things that make up the world have robust and independent natures. They survive and function on their own; and they have the capacity to react to influences that surround them, as well as to effect change in other entities. Indeed, but for occasional acts of intervention—to bring the course of nature into line with human needs, perhaps, or to demonstrate his presence and power to the hard of heart—there is really rather little for God to do in such a world. Such non-engagement has, of course, a certain suspicious quality: one would expect the loving God of the Jewish, Christian, and Islamic heritages to be a little more doting, a little more involved with the world. But it also guarantees that the products of creation will be entities of real substance and power, fully capable of independent existence and action.

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Medium 9780871781451

Suffering in the Book of Job and Psalms

Various Brethren Press PDF

Chapter 9:Layout 15/21/101:20 PMPage 193Suffering in the Book of Job and PsalmsA Study of Our Devotional Response to LossR o b e r t W. N e f fWhile we speculate on the question, “Why do people suffer?” the Hebrew Bible does not spend much time answering this question. It deals more directly on how we respond to suffering and loss.Many of the Psalms and the book of Job explore the voices of those who suffer and how they deal with many of the losses we experience in life—sickness, betrayal, death of family and friends, social collapse, lack of progeny, separation forced by famine, foreign occupation, or financial ruin.A majority of the Psalms and the entire book of Job detail in captivating poetry these voices of pain, anxiety, distrust, lament, and dismay. I often marvel at the honest, forthright complaints raised before God found in the Psalms (hymns of praise are far less frequent). And yet these words from the lips of those who are in pain provide the devotional setting for synagogue and church. I believe this is because suffering is accepted as a part of our shared human existence. Job provides the example of the suffering righteous one who demands the attention and interpretation of each new generation of biblical scholars.

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Medium 9780253356932


Barbara Vinick Indiana University Press ePub

This section includes entries from six sub-Saharan African nations—Democratic Republic of the Congo, Nigeria, South Africa, Uganda, Zambia, and Zimbabwe. There are Jews in many other African countries as well. Besides long-term residents, Jews are Peace Corps volunteers, doctors helping with the AIDS crisis, and businesspeople. There are also communities of indigenous peoples (in Ghana and Cameroon, for example) who have adopted Jewish identities and practices.

Seeing itself as a partner with other young countries after World War II, the Israeli government sent water technicians and other specialists to assist the newly created African states, and many Africans came to Israeli universities to study. Since the 1980s, Israel has maintained on-again, off-again relationships with many of these African nations because of shifting political circumstances.

Researchers of Jewish demography usually divide the continent into three sections: North Africa (which is included with the Middle East in this volume), South Africa, and the rest of sub-Saharan Africa. The Jews who live in Africa arrived via diverse routes and have diverse histories. Many African countries, including South Africa, received Jews as immigrants or refugees from Europe after the Holocaust. Ugandan Jews, on the other hand, are relatively recent converts. Today, there are approximately 80,000 Jews in South Africa and about 15,000 in the rest of Africa.

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