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Religion is a very important thing in the people's lives. They need religion because of their weaknesses and limitations to face something outside themselves. Their limitations, especially in spiritual and metaphysical aspects, hence the people search for references which are considered hits, it is the religion. The spirit of religion in the collective life is to create the beneficiaries for the adherents. But, the religious symbolism is no less important than religion in life, so that religious symbols are greatly needed by the people. Moreover, religious symbolism is sometimes treated more than to the religion itself. Maybe public passion towards religious symbols more powerful than passion towards religion itself. Because it's not uncommon religious symbols are used for a variety of interests outside the religious interests, for example economic interests, political interests, and so on. ; Agama adalah hal yang sangat penting dalam kehidupan masyarakat. Mereka membutuhkan agama karena kelemahan dan keterbatasan mereka untuk menghadapi sesuatu di luar diri mereka. Keterbatasan mereka, terutama dalam aspek spiritual dan metafisis, maka orang-orang mencari referensi yang dianggap hits, itu adalah agama. Semangat agama dalam kehidupan kolektif adalah menciptakan para penerima manfaat bagi para penganutnya. Namun, simbolisme agama tidak kurang penting daripada agama dalam kehidupan, sehingga simbol-simbol agama sangat dibutuhkan oleh rakyat. Selain itu, simbolisme agama kadang-kadang diperlakukan lebih dari pada agama itu sendiri. Mungkin hasrat publik terhadap simbol-simbol agama lebih kuat daripada hasrat terhadap agama itu sendiri. Karena itu tidak jarang simbol-simbol agama digunakan untuk berbagai kepentingan di luar kepentingan agama, misalnya kepentingan ekonomi, kepentingan politik, dan sebagainya

The Hebrew Bible -- The biblical foundations of restorationism -- Jews in the literature of the English speaking world -- American restorationism -- The Jewish response to restorationism and Zionism -- The restoration of Israel : the Muslim response -- Displacement theology & the restoration of Israel -- Two-covenant theology & the restoration of Israel

"God Wills It is a comprehensive study of presidential religious rhetoric. Using careful analysis of hundreds of transcripts, David O'Connell reveals the hidden strategy behind presidential religious speech. He asks when and why religious language is used, and when it is, whether such language is influential.Case studies explore the religious arguments presidents have made to defend their decisions on issues like defense spending, environmental protection, and presidential scandals. O'Connell provides strong evidence that when religious rhetoric is used public opinion typically goes against the president, the media reacts harshly to his words, and Congress fails to do as he wants. An experimental chapter casts even further doubt on the persuasiveness of religious rhetoric.God Wills It shows that presidents do not talk this way because they want to. Presidents like Jimmy Carter and George H.W. Bush were quite uncomfortable using faith to promote their agendas. They did so because they felt they must. God Wills It shows that even if presidents attempt to call on the deity, the more important question remains: Will God come when they do?"--Provided by publisher.

Many legal theorists and judges agree on one major premise in the field of law and religion: that religion clause jurisprudence is in a state of disarray and has been for some time. In Masters of Illusion, Frank S. Ravitch provocatively contends that both hard originalism (a strict focus on the intent of the Framers) and neutrality are illusory in religion clause jurisprudence, the former because it cannot live up to its promise for either side in the debate and the latter because it is simply impossible in the religion clause context. Yet these two principles have been used in almost every Supreme Court decision addressing religion clause questions.Ravitch unpacks the various principles of religion clause interpretation, drawing on contemporary debates such as school prayer and displaying the Ten Commandments on courthouses, to demonstrate that the neutrality principle does not work in a pluralistic society. When defined by large, overarching principles of equality and liberty, neutrality fails to account for differences between groups and individuals. If, however, the Court drew on a variety of principles instead of a single notion of neutrality to decide whether or not laws facilitated or discouraged religious practices, the result could be a more equitable approach to religion clause cases

La permanencia de musulmanes en Extremadura tras la conquista cristiana del territorio durante la Baja Edad Media devino en la conformación de varias aljamas mudéjares en la región. Estas comunidades de moros hubieron de adaptarse a la nueva realidad política y social castellana y reubicarse en lugares urbanos distintos a los que habían ocupado durante la etapa andalusí. El conocimiento que vamos adquiriendo sobre sus morerías, sobre todo para finales del siglo xv, permite realizar un primer acercamiento a sus espacios de oración. Recopilamos aquí las noticias documentales sobre las mezquitas mudéjares extremeñas./n ; During the Low Middle Ages, after the Christian conquest of the Spanish region of Extremadura, several Mudejars aljamas were formed with the Muslims who opted for their permanence in the territory. These Moorish communities had to adapt to the new political and social reality of the Kingdom of Castile and had to relocate to different urban areas than they had occupied before. The knowledge that we are acquiring about their neighborhoods, especially at the end of the 15th Century, allows us to do a first approach to their prayer spaces. We collect in this paper the documentary information about Mudejar mosques in Extremadura./n