Suchergebnisse

Intro -- Title Page -- Endorsements -- Copyright -- Epigraph -- Contents -- Foreword -- Acknowledgments -- A Note from Ted -- Introduction: Family Idolatry and Other Household Gods -- Chapter 1: Spawning Family Idolatry -- Chapter 2: Love Will Tear You Apart -- Chapter 3: You Should Be So Proud -- Chapter 4: Blue Chips -- Chapter 5: On Writing and Grinding Concrete -- Chapter 6: Be Perfect -- Chapter 7: Herod?s Temple -- Chapter 8: Does God Love Me or Is He a Cosmic Trickster? -- Chapter 9: Love Me, Love Me, Say That You Love Me -- Chapter 10: You?ve Gotta See My Book -- Chapter 11: A Chance to Lose Your Life -- Notes

Klappentext: The language of politics in the world in general and India in particular has been heavily dominated by the identity aspects of religion. Globally, terrorism has been linked to a religion and in India the identity issues revolving around Ram Temple, Lord Ram and Holy Cow have dominated the political chessboard. This book takes a broad look at the multifaceted ensemble called Religion and political phenomenon constructed around religion's identity. It begins with the elaboration of religion as value and a human institution and then goes on to understand the life and teachings of some Prophets. How religion has been seen and understood in the social arena has been elaborated in different periods of Indian society. From early twentieth century the word Hindutva has been coined for a particular type of politics. A regular confusion does take place around different terminologies Hindu, Hinduism, Hindutva and Hindu Rashtra. Lately, the 'men of God' have come to be prominently noticed in the social field, mostly not for right reasons. There are types and types of them specializing in accumulating wealth, being involved in sex scandals and other criminal acts including the one's related to terrorist violence. This book does look at few aspects of some of them. Many a debate have also been generated around the versions of Lord Ram's story and the place of Cow in Hindu belief system. The book also attempts to outline the possible role of religions in contemporary times and finally points out that it is the alliance of attainments of human society; values of religions; civilizations, which is at the root of human progress.

"In der modernen pluralen Gesellschaft gibt es für die Jugendlichen eine große Auswahl an Lebenskonzepten und Glaubensüberzeugungen. Die Säkularisierung in Westeuropa bedeutet, dass die Religion nicht mehr exklusiv die Funktion der Sozialintegration des individuellen und gesellschaftlichen Lebens übernimmt. Religion und Moderne ist aber auch nicht notwendigerweise inkompatibel. Die Werte und Normen sind allerdings nicht mehr allein auf christlichen Glauben begründet. Für Jugendliche im Jahr 2006 ist es normal, dass man eine individuelle Auswahl hat aus vielen Glaubens- und Sinndeutungen. Die Verfasser nennen das auch bricolage oder Lego-Bildung. Es gibt aber keine religiöse Indifferenz, wie ihre Forschung unter 1.250 Jugendlichen in den Niederlanden zeigt. Die Normen und Werte der Jugendlichen sind nicht 'gottlos'. Noch immer ist Solidarität eine wichtige Sache für die Jugendlichen. Dass dies mit dem christlichen Glauben und mit der Kirche im Besonderen zu tun hat, ist vielen überhaupt nicht mehr bekannt. Trotzdem sahen sie, dass über 3.000 Jugendliche an den Weltjugendtagen in Köln teilgenommen haben. Ist das eine besondere Gruppe, ganz anders als alle anderen im gleichen Lebensalter? Sind diese Jugendlichen alle sehr aktiv in der Kirche? Oder hatte sie etwas anderes dazu bewogen, an den Weltjugendtagen teilzunehmen? Und außerdem: Was kann die Kirche genau dieser Gruppe in ihrer Suche nach sich selbst und nach einem höheren Lebensziel anbieten? Die niederländischen Jugendlichen haben die Vorbereitungen auf den Weltjugendtag ein Jahr vorab begonnen. In Gruppen sind sie dann am 13. August 2005 auf die Reise nach Köln gegangen, manche sogar mit dem Boot. Es gibt dabei viele Jugendliche, die sich mit der Kirche identifizieren, aber auch die, die 'nur' wegen der internationalen Begegnung dabei sind und sie vielleicht mit Freunden zusammen an dem Event teilnehmen. Die Erwartungen sind ganz verschieden. Insgesamt überwiegen jedoch Motive wie Spaßhaben und Menschen kennen lernen. Aber fast alle Jugendliche nehmen sehr gute Erfahrungen mit nach Hause. Und was dann?" (Autorenreferat)

This book introduces readers the figures once believed to populate Mount Olympus. It also discusses related concepts and facts about the Greek mythological tradition.

Intro -- Contents -- List of Figures -- Introduction -- Illustrations -- The Organization of This Book -- The Maya Calendars -- Maya Deities -- Patron Gods -- Sacred Bundles -- The Titles and Offices of Ajaw, Kaloomte', and Bakab -- Offerings of Incense and the Ch'ajom Title -- The Banded-Bird Office of Secondary Lords -- Other Secondary Offices -- Historical Accounts of War at the Time of the Spanish Conquest -- The Classic Period Conflicts -- The Words of War -- The Scenes of War -- 1. The Chahk Thunderbolt Deities and Flint Weapons -- The Chahk Deities -- The Three Thunderbolt Gods -- Thunderbolt Axes -- Categories of Lithic Materials -- Representations of Lithic Material in Art and Hieroglyphic Writing -- Representations of Flint -- The Thunderbolt Authority of Maya Lords -- The Bakab Title -- The Thunderbolt Authority of Ancestors -- Lightning Luminosity and the T24/T1017 Celt Sign -- The Lightning Luminosity of Maya Lords -- The Spark and Fire of Lightning -- The Torch of the Chahk Deities -- Corn Deities and the Torch of K'awiil -- Itzamnaaj K'awiil and Fiery Thunderbolts -- Torches as Weapons of Destruction -- The Tok'-Pakal -- Summary -- 2. The Flint and Fire Deity GIII -- Solar Models and Myths -- The Heat of the Sun -- The Morning Star and the Sun -- The Sun God -- The Celestial Place of Duality -- The K'inich Title and the K'inich Ajaw Title -- Seventh Centipede Raptorial Bird -- The Dawning Sun -- The T183 K'in Bowl -- The Deity GI and His Quadripartite Badge Headdress -- The Names and Titles of the Deity GIII -- The Fire and Flint Traits of GIII and the Jaguar Paddler God -- Flint Blades and Jaguar Claws -- Flint, Centipedes, and Volcanic Fire -- Centipedes and Fiery Transformations -- Summary -- 3. Classic Maya Tlaloc Deities and Their Obsidian Meteor Weapons -- Meteors, Meteorites, and Comets.

Jonathan Edwards (1703­1758) is widely regarded as America's most important and original philosophical theologian. Edwards on God presents an historically informed and philosophically rigorous account of his philosophical arguments about God. Sebastian Rehnman takes account of not only Edwards's immediate intellectual context but also the older tradition to which he belonged, and explores Edward's philosophical theology with the tools of modern philosophy. Readers interested in Edwards, history of ideas, metaphysics and especially the metaphysics of God will find this new contribution invaluable.

Challenges the conventional wisdom that 95+% or more of the US adult population believe in God as documented by the frequently cited Gallup Polls. Critical analysis of survey questions about the belief in God asked by various organizations, including Gallup, since the 1940s demonstrate that the simple, dichotomous form used by Gallup & other imitators -- "Do you believe in God or universal spirit?" -- has had the unintended consequence of concealing a downward trend in the certainty of beliefs in God since the 1950s, as well as shifts in the type of beliefs Americans have come to hold about the concept of God. It is concluded that the cultural effect of this methodological failure has been to use Gallup's 90% plus statistic to perpetuate the myth of the universality of Americans' belief in God, a statistic that has invariably been interpreted by various scholars, journalists, & political pundits as believing in a traditional, personal God without any qualification. What Americans believe about the idea of God is not nearly that simple. 1 Appendix, 20 References. Adapted from the source document.