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Medium 9781442229044


Pro Ecclesia Rowman & Littlefield Publishers ePub

Annemarie C. Mayer

“Unity has to do with communicational success.”1 However trivial this idea may sound, it is rooted in the very aim of ecumenical hermeneutics, that is, to promote the unity of the church(es) through communication as well as mutual interpretation. But despite persistent communication and an ever-increasing number of interdenominational convergence and consensus documents, it would seem that the so-called consensus ecumenism has become stagnate. What causes communication to fail? Why is there so much verbiage and so little success? Are we dealing here with an actual crisis, with a language crisis, or with both? If, however, the actual crisis and the language crisis are intertwined, one should “distinguish between the linguistic expression and the actual problem, without readily separating them in the process.”2 For in such cases, we must assume that ecumenism is also a matter of language and style. To what extent this may be true we can gather from the currently ordinary means we employ to reach inter-denominational understanding, namely, the differentiated consensus.

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Medium 9781614580164

13. Why Don't We Find Human & Dinosaur Fossils Together?

Ken Ham Master Books ePub


Why Dont We Find Human & Dinosaur Fossils Together?

Bodie Hodge

Biblical creationists believe that man and dinosaurs lived at the same time because God, a perfect eyewitness to history, said that He created man and land animals on Day 6 (Genesis 1:2431). Dinosaurs are land animals, so logically they were created on Day 6.

In contrast, those who do not believe the plain reading of Genesis, such as many non-Christians and compromised Christians, believe the rock and fossil layers on earth represent millions of years of earth history and that man and dinosaurs did not live at the same time.

Old-earth proponents often argue that if man and dinosaurs lived at the same time, their fossils should be found in the same layers. Since no one has found definitive evidence of human remains in the same layers as dinosaurs (Cretaceous, Jurassic, and Triassic), they say that humans and dinosaurs are separated by millions of years of time and, therefore, didnt live together. So, old-earth proponents ask a very good question: Why dont we find human fossils with dinosaur fossils, if they lived at the same time?

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Medium 9780253009920

5 - Catholic Charities, Religion, and Philanthropy

NoContributor Indiana University Press ePub

Fred Kammer, S.J.

THIS ESSAY FOCUSES on Catholic Charities in the United States—what it does, how it is funded, and how it faces the tensions of philanthropy and Catholic identity. In the Catholic Charities world, the framework for this consideration is captured in a single word: pluralism. This essay explains the network's understanding of pluralism, how the faith-based debates of the past two decades did or did not affect Catholic Charities, and, using “the pluralism diamond,” the tensions experienced by a religiously affiliated social service network, the ways to maintain balance and identity amid those tensions, and the rationale for religiously affiliated social service agencies to partner with government, the largest funder of social services in the country.

It may be helpful at first to understand that the Catholic Charities USA network is not a single national organization with local branches like the Boy Scouts of America, the Salvation Army, or the Red Cross. Because the Catholic Church is structured in individual dioceses and because of the grassroots histories of these ministries, the Catholic Charities agencies are largely “homegrown.” (Dioceses are administrative divisions of the Roman Catholic Church that are generally based upon geographical areas as large as a single state [for example, Idaho or Wyoming] or as “small” as a large metropolitan area [such as Boston or Washington, D.C.].1) Many agencies are organized as a single not-for-profit corporation within a single diocese—for example, Catholic Community Services of Baton Rouge. They also may have different names, such as “Catholic Charities,” “Catholic Social Services,” or “Catholic Family Services.”

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Medium 9780253018168

13. The Power of Interpretation: Controversies on the Book of Daniel

Marius Timmann Mjaaland Indiana University Press ePub

A new debate on political theology has emerged since the turn of the millennium, due to a general shift in the understanding of the relationship between religion and secularity in modern societies. After José Casanova’s Public Religions in the Modern World (1994) and Habermas’s speech on faith and knowledge (2001), where he coined the term “post-secular society,” there have been a number of controversies on the issue, including debates on this specific term.1 Hans Joas has pointed out that the term is misguiding, since there has never been such a thing as a secular society, not even in the modern West. Religion has been there all the time, he argues, in various forms, but its constitutive significance even for modern societies has often been neglected by sociologists, political scientists, philosophers, and scholars of religious studies.2

A more differentiated understanding of the secularization process has slowly emerged through major contributions from philosophers Charles Taylor and Giorgio Agamben, sociologist Hans Joas, anthropologist Talal Asad, and a number of others.3 None of these scholars would question that secularization has taken place and still continues as a process of differentiation, but the critical role of religion in understanding global politics and modern societies has been rediscovered and has raised a number of significant controversies across the disciplines. With new genealogies of the secular—indeed, of various secularities—the genealogies of religion are also reconsidered, and we have observed a surprising revival of political theology as a field of interdisciplinary discourse on politics, sociology, philosophy, history, and theology.4 Hence, even traditional controversies like the one between Luther, his Catholic opponents in Rome, and charismatic preachers such as the revolutionary leader Thomas Müntzer receive new interest, although they were writing in a period when the relationship between religion and politics was very different from today. Mark Lilla claims that we now have reached “the other shore” and thus are incapable of understanding, or even imagining, the tremendous problems that used to occupy political theology. He argues that political philosophy has established a totally different theoretical and practical basis for both politics and religion, and that the problems still occupying less modernized and secularized societies (on the “other bank”) puzzle us because we have only a distant memory of what it was like to think as they do.5

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Medium 9781607322160

8 Of Stars, Goats, and Wind: Navajo Metaphors Then and Now

McPherson, Robert S. University Press of Colorado ePub

Navajo Metaphors Then and Now

This second chapter concerning Navajo metaphors returns briefly to the base of those traditional types already discussed, then moves forward to those popular in contemporary culture. Rooted in astute observation and clever thought, they are the latest addition to a proud heritage of creative thinking. Unlike the older type, however, many of which depended on a working knowledge of myths and traditional teachings, these newer ones speak to reservation life today. They provide a view of the world that is both entertaining and unique, exposing an innate sense of humor that has always been a part of Navajo culture. Chief Oren Lyons of the Onondaga Nation of the Iroquois noted during an interview with writer and philosopher Bill Moyer that humor was an essential part of life, especially for those who carry heavy burdens of leadership during unsettled times.1 This is also true for the Navajo people, who find happiness and joy in observing and then characterizing many of the situations and things encountered in daily life. The result: metaphors that dance through the mind and bring smiles to the lips.

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Medium 9780253013064

2 • Forgetting to Remember: Gyapagpa Temple’s Shifting Identity

Melissa R. Kerin Indiana University Press ePub

Tibetan Buddhism often places a strong emphasis on memory. Supernatural powers of recollection, for example, are among the great abilities acquired through enlightenment; the saṃsāric state, by contrast, can be described as amnesic.1 In artistic contexts, this ideal of perfect recollection has often found visual expression in the form of maṇḍalas, iconographic compositions of highly orchestrated constellations of deities housed within precisely rendered geometric forms. Another visual tool used to catalyze a more pragmatic level of mnemic engagement2 is the illustrated lineages of Buddhist teachers who have mastered and taught Vajrayāna practices. Wall paintings such as the ones found at the Gyapagpa Temple include painted lineages that are carefully and deliberately used to communicate the veracity and heritage of a specific teaching and lineage. This lineage works in concert with the larger iconographic program including deities, Buddhas, and bodhisattvas, all identified with accompanying inscriptions. But what happens when these carefully crafted identities—both divine and human—are forgotten? In this chapter I look at precisely this problem.

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Medium 9780253354730

Part Two Genders

Diane P Mines Indiana University Press ePub

Gender is, for all of us, a part of our identity and how we are socialized. It is implicated in the ways we approach action in the world and make judgments about those actions. It is part of how we organize ourselves into social groups. Experiences and attitudes about gender and what it is to be male, female, or transgendered are an aspect of almost anything we do—a central dimension of everyday life.

Important diversity, of course, exists in experiences of gender across South Asia. New social and economic realities impacting gender have emerged especially among India’s urban middle classes, in part spurred by the economic liberalization policies of the early 1990s: there has been a sizable increase of women in the professional workforce, a perceived decline in joint family living, and a widespread sense that younger women—especially if highly educated, older at marriage, and working—do not wish to move in with their in-laws. As we saw in the previous section, “love” marriages are also becoming more common. Many young South Asian women will marry someone of their own choosing, or never move in with their parents-in-law, or move abroad for professional work. Nonetheless, in rural and even urban South Asia, it is still very common and normal for a woman to progress over her life from being a daughter in her natal home, to a wife and daughter-inlaw in her husband’s and in-laws’ home, to a mother of young children, to a mother-in-law, and finally to an older woman and, frequently, a widow.

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Medium 9780253010001

4: Night, Faith, and Evil

Ó Murchadha, Felix Indiana University Press ePub

Every aesthetic which simply seeks to ignore…[the] nocturnal sides of existence, can itself from the outset be ignored as a sort of aestheticism.

—Hans Urs Von Balthasar, The Glory of the Lord, vol. 1

IN PRAISE, IN giving glory, things are understood in their singularity, in their unwordliness. The light of the world can no longer dull that singularity; the entity shines forth and fixes vision on the singular alterity of its being. Yet in John, Christ talks of himself as the “light of the world” (John 8:12), and Matthew and Paul talk of Christians as lights for the world. This discourse of light, the discourse of a light of and for the world, is one which nonetheless denies the worldliness of that light, refuses the Platonic, metaphysical account of light. Such a denial and refusal implies a reinterpretation of night as not the time of readjustment from light (cavernous) to light (worldly), but as revelatory. It is revelatory not just of Christ but of the “least of these,” the singularity of the creature saved from its relativization in the world, saved for its own absolute being. Nothing in that being—not its dark materiality—is foreign to that light. Yet, the singularity of being of the entity places it before the light as its own origin from which it may turn. This turning is now not from the things of the intellect to those of the senses, not then a turning from one aspect of one's being to another, but a turning away from the very source of one's being. Judeo-Christianity opens up that radical possibility, that possibility of sin, i.e., of evil as a turning away (per-version) not from the world, but from the radiant shining forth of the origin of being in the self and in others.

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Medium 9781609940041

Prepare the Soil

Manz, Charles C. Berrett-Koehler Publishers ePub

A sower went out to sow. And as he sowed, some seeds fell on the path, and the birds came and ate them up. Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. But when the sun rose, they were scorched; and since they had no root, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. (Matt. 13: 3–8)

In this parable, Jesus provides a metaphor that can shed light on one of the most important aspects of leadership: laying the groundwork for positive influence and change. His teaching suggests how important it is to prepare the soil for the seeds of leadership. Indeed, many potential followers will simply not be ready for positive influence, even when serving with the best of leaders. This chapter reflects on the formidable challenge of preparing others for positive influence and change.

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Medium 9780253342935

41 Pursuit and Escape from Sobibor

Yitzhak Arad Indiana University Press ePub

Disorder and chaos prevailed in the camp until late into the night of October 14. The darkness that fell over the camp soon after the mass escape of the prisoners and the lack of electricity, which had been cut off by the rebels, made it very difficult for the few remaining SS men to take control and reinstate order in the camp. Only two of the five surviving SS men, Frenzel and Bauer, were active. Dubois was wounded, and the two others, Franz Wulf and Willi Wendland, were somewhere in hiding during those hours. It took Frenzel and Bauer two to three hours to organize the Ukrainians and to gather part of the prisoners who had remained in the camp and lock them up in a barrack under strong guard. In the camp there were still prisoners who continued to resist; some of them were armed with axes or firearms. Searches were conducted to locate the killed SS men and hours passed until their bodies were discovered and gathered in one place.

While all this was going on, efforts were also made to contact the German security forces, who were stationed in the vicinity of Sobibor, request their help in restoring order in the camp, and organize a pursuit after the escape. However, only close to eight o’clock in the evening did Frenzel and Bauer succeed in reestablishing telephone communication with the outside world and issuing a call for help.

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Medium 9780253002341

1. Contesting the State by Bypassing It

Nancy J. Davis Indiana University Press ePub



CONTEMPORARY “FUNDAMENTALIST” MOVEMENTS1—or as we prefer to call them, religiously orthodox movements—have been the subject of much scholarship, media coverage, and political punditry. Missing in nearly all accounts of the nature, strategies, and impact of such movements is an understanding of their underlying communitarian logic, including a compassionate side that leads to much of their institution-building, their outreach to those in need, their success in recruitment, and their popular support. Even when this caring side of religiously orthodox movements is recognized, it is often misunderstood as mere charity.2 Unrecognized is the fact that, for many of the most prominent orthodox movements, this institutional outreach—such as building clinics and hospitals, establishing factories that provide jobs and pay higher-than-prevailing wages, initiating literacy campaigns, offering hospices for the dying, providing aid to the needy, and building affordable housing—is spread throughout the country and linked with schools, worship centers, and businesses into a dense network with the aim of permeating civil society with the movement’s own brand of faith. Yet to overlook or misunderstand this strategy is to seriously underestimate the reach of religiously orthodox movements and their success in infusing societies and states with religion.

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Medium 9780890515792

33. Doesn't the Bible Support Slavery?

Ken Ham Master Books ePub


Doesn’t the Bible Support Slavery?

Paul Taylor and Bodie Hodge

The issue of slavery usually conjures up thoughts of the harsh "race-based" slavery that was common by Europeans toward those of African descent in the latter few centuries. However, slavery has a much longer history and needs to be addressed biblically.[1]

Some "white"[2] Christians have used the Bible to convince themselves that owning slaves is okay and that slaves should obey their "earthly masters." Regrettably and shamefully, "white" Christians have frequently taken verses of Scripture out of context to justify the most despicable acts. In some cases, it could be argued that these people were not really Christians; they were not really born again but were adhering to a form of Christianity for traditional or national reasons. Nevertheless, we have to concede that there are genuine "white" Christians who have believed the vilest calumnies about the nature of "black" people and have sought support for their disgraceful views from the pages of the Bible.

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Medium 9780966322309

Chapter VIII: The Heart of the Home

Leon J JR Suprenant Emmaus Road Publishing ePub
Imagine today’s top Catholic authors, apologists, and theologians. Now imagine 12 of them collaborating on a book that answers common questions about and challenges to the teachings and doctrines of the Catholic Church. Imagine no more, it’s a reality.Catholic for a Reason, edited by Dr. Scott Hahn and Leon J. Suprenant, with the forward by Archbishop Charles J. Chaput, will help Catholics and non-Catholics alike develop a better understanding of the Church. Each chapter goes to the heart of its topic, presenting the teachings of the Church in a clear, concise, and insightful way. The teachings on Mary, the Eucharist, Baptism, and Purgatory are explained in light of the relationship of God the Father to us.Catholic for a Reason is bound to become an apologetics classic.
Authors: Scott Hahn, Jeff Cavins, Fr. Pablo Gadenz, Curtis J. Mitch, Richard A. White, Kimberly Hahn, Sean Innerst, Edward P. Sri, Timothy Gray, Leon J. Suprenant, Kris Gray, and Curtis A. Martin. Foreword by Archbishop Charles J. Chaput, O.F.M. Cap.About the Catholic for a Reason Series: This benchmark series brings together the expert knowledge and personal insight of today’s top Catholic apologists on topics at the heart of the Catholic faith. Whether you’re a non-Catholic who wants to learn about the Church’s teaching, or a Catholic who wants to become a more articulate defender of the faith, the Catholic for a Reason series is for you.- See more at: http://www.emmausroad.org/Catholic-for-A-Reason-Scripture-and-the-Mystery-of-the-Family-of-God-P3239... See All Chapters
Medium 9780253012517

5. Dialectic of Love

Peter Wake Indiana University Press ePub


Dialectic of Love

The dead body resting there in the interminable decomposition of relics, the spirit never raises itself high enough, it is retained as a kind effluvium, of gas fermenting above the corpse.

—Jacques Derrida, Glas

Beauty as Love Objectified

The beauty found in the beautiful soul is attributed to the subject rather than the social “substance” as a whole. Indeed, it marks a rupture that opens the subjective sphere of interiority.1 For Hegel, the withdrawal characterizing this beauty of the soul is an essential aspect of the figure of Jesus, and the fate of the beautiful soul is that of Christianity in general. This is the figure in whom, as Hegel writes, “the supreme guilt is compatible with supreme innocence; the most wretched fate with elevation above all fate” (W 1:351/SC 236, translation altered). The purging of all hostile feelings, all sense of pride, all demands on another is necessary because the possibility of reconciliation and the rebirth of friendship and love depends on having done no harm to life. The soul that has detached itself from all objectivity is open to reconciliation. Only with the “cancellation” (Auf hebung, ibid.) of the hostile fate that the beautiful soul has brought into being against itself can the possibility of forgiveness arise. As an inevitable transgression against life, the original act that gave rise to the fate subsists, but “only as something past, as a fragment, as a corpse” (W 1:354/SC 239), not, presumably, as a ghost that continues to haunts the conscience. If properly buried, it will not return. Indeed, Hegel speaks of a reconciliation that conquers fate to the point where it is “dissolved into the airs of night” (W 1:351/SC 237), like a wound that heals without a trace.2 By way of forgiveness, “life has severed itself from itself and united itself again” (W 1:354/SC 239). Who participates in forgiveness? The short answer is Mary Magdalene, but a fuller response requires clarifying the proper relations among forgiveness, faith, and withdrawal.

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Medium 9781577311218

Chapter 18: Wicca and Nature Spirituality

New World Library ePub

H.Ps. Phyllis W. Curott, J.D.

President Emerita, Covenant of the Goddess (COG). COG is one of the largest and oldest Wiccan religious organizations, with members in North America, Europe, and Australia.

Listen to the words of the Great Mother, she who was of old also called Artemis, Astarte, Athene, Dione, Melusine, Cerridwen, Arianrhod, and many other names:

“Whenever you have need of anything, once in the month, and better it be when the moon is full, then shall you assemble in some secret place and adore my spirit, which is Mother of all creation.

“There shall you assemble, who are fain to learn all mystery, yet have not won the deepest secrets; to you shall I teach things that are yet unknown. And you shall be free from slavery; and as a sign that you are truly free, you shall be naked in your rites, and you shall dance, sing, feast, make music, and love all in my praise. For mine is the ecstasy of the spirit and mine also is joy on earth, for my law is love unto all beings. Keep pure your highest ideal; strive ever towards it; let naught stop you nor turn you aside. For mine is the secret door which opens upon the Land of Youth, and mine is the cup of the wine of life, the Cauldron of Cerridwen, which is the Holy Grail of immortality. I am the gracious Goddess, who gives the gift of joy unto the hearts of humanity. Upon earth I give knowledge of the spirit eternal and beyond death I give peace, and freedom and reunion with those who have gone before. Nor do I demand aught in sacrifice, for behold, I am the Mother of all living and my love is poured out upon the earth.”

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