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Intro -- cover -- Title Page -- Copyright page -- Dedication -- Table of Contents -- Preface -- Quotes over the Centuries -- Introduction -- The CONSTRUCTION of a DELUSION -- A NEED for DECEPTION? -- A WORD ABOUT the WORD "CONSPIRACY" -- FORMAT of the BOOK with ALLUSIONS to METHOD -- RESEARCH and EMPATHY -- REFERENCES -- Books/Essays -- Natives, Puritans, Voodoo, and Founding Fathers: Religious Freedom in God's Own Country -- PAST MEETS PRESENT, or PRESENT is PAST -- A NEW WORLD for GOD'S OWN COUNTRY -- "PARADISE, WE'VE got a PROBLEM" -- MANAGING the HEATHENS -- The FOUNDERS' VIEWS: BENIGN MONOTHEISM with a FREEMASONIC TWIST -- REFERENCES -- Books/Essays: -- Government Documents -- Evolution vs Creation, the Battle for the Country's Body and Soul -- Quotes -- DARWINISM or SOCIAL DARWINISM? THAT is the QUESTION -- A CRUEL WORLD at the TURN of the PREVIOUS CENTURY -- NECESSITY and the MOTHERS of INVENTION -- The POWER of COINCIDING EVENTS -- The WARNING FROM the PAST -- REFERENCES -- Books/Essays -- The Cold War Rhetoric of Atheism -- Quotes -- NO RELIGION (and RELIGION) As CULTURAL MEANS of COERCION -- SELLING an EXPENSIVE THREAT to the AMERICAN PEOPLE -- SEEKING a BETTER UNDERSTANDING of RELIGION for the SAKE of CIVIL SOCIETY: the CRITICAL THEORY of RELIGION -- NAVIGATING the BIPOLAR WORLD of RELIGION and NO RELIGION in a MOSTLY-FREE COUNTRY, WHAT is the CITIZEN to do? -- UNITED THEY (elites) STAND, DIVIDED WE (civil society and culture) FALL -- REFERENCES -- Books/Essays -- Films, Documentaries, Internet Discussions -- Jesus and the Palestinians: Christian Zionism -- Quotes -- The 1988 COUNTDOWN -- A WORLD of WINNERS and LOSERS: ISRAEL/U.S. WINNERS, PALESTINIANS, WELL... -- REGARDING SIGNS of THINGS to COME (a): WE'VE BEEN HERE BEFORE -- REGARDING SIGNS of THINGS to COME (b): WE DON'T HAVE to GO THERE AGAIN.

En medio de la ya desgastada relación que se daba en Roma entre religión y política a mediados de la década de los años 40.a.C, Cicerón escribió un diálogo sobre la religión llamado De Divinatione, que en más de dos libros, presenta un argumento que se sustenta específicamente en el tema de la adivinación. En este diálogo el autor latino reprueba y ataca fuertemente al final del tratado las creencias supersticiosas que se practicaban en esta época. Los magistrados romanos ya no recurrían a los arúspices para consultar los signos divinos en beneficio del Estado, sino que los manipulan para alcanzar sus intereses políticos. Pero en medio de esta fuerte reprobación por parte de Cicerón, también hay un intento por preservar y propagar la religión verdadera y defender las costumbres de los antepasados que han sido consagradas por el tiempo, la mos maiorum.Amidst an already deteriorated relationship between religion and politics in Rome (40 BC), Cicero wrote a dialogue about religion called De Divinatione. The treatise is composed of two books in which Cicero addresses the subject of divination. At the end of this dialogue, he argues against the superstitious beliefs of his time, when the Roman magistrates, on behalf of the state, did not consult the auspices to read the divine signs anymore. Instead, they manipulated them to achieve their own political goals. Nevertheless, and despite of Cicero's determined condemnation of divination, there was also an attempt to preserve and spread the true religion, and defend the immemorial ancestors' customs, mos maiorum.

In einer Zeit, da immer noch Kriege um der Religion willen geführt werden, und sei Religion der Vorwand, überrascht der Blick auf ein Land, in dem Muslime und Christen sowie Angehörige anderer Religionen friedlich miteinander verkehren - zumal auf engstem Raum, nämlich dort, wo die unteren sozialen Schichten der Großstädte Tanzanias aufeinanderstoßen. Es ist alles im Fluß - daher die Begriffe der Interaktion und Konversion im Thema der Arbeit - aber die Beteiligten und Betroffenen machen daraus keinen Aufstand Beeindruckt vom Stellenwert, den Religiösität in den Lebenskonzepten der Bewohner Tanzanias einnimmt, und von der bemerkenswerten Toleranz im Zusammenleben beider Großreligionen fragt der Autor "nach der Bewährung des Nebeneinanders im tanzanischen Alltag, in der Nachbarschaft, zwischen den Familien und in den (nicht selten multireligiösen) Familien selbst. Seine Neugier gilt den sozialen Mechanismen, die Religion zum Verhandlungsgegenstand machen und in denen die Mitwirkenden sich bewähren müssen. Der Blick ist mikrosoziologisch. Diese Arbeit hat eine überzeugende empirische Grundlage. Der Autor kennt die Sprache Swahili und kann mit ihr umgehen, ist also nicht auf fremde Übersetzung angewiesen. Fragen religiöser Konversion nehmen den Hauptteil der Arbeit ein. Der Autor kommt zu dem Schluß, daß der in der europäisch-amerikanischen Debatte verwendete Konversionsbegriff zur Beschreibung von Konversionsprozessen in Tanzania weitgehend untauglich ist. Konversion ist hier keine 'institutionelle Form der Selbstthematisierung' sondern vor allem der 'symbolisch abgestützte Erwerb einer erweiterten Identität, die zuallererst als Gruppenidentität zum Tragen kommt'. Pragmatische Kosten-Nutzen-Abwägungen bestimmen die Entscheidung für einen Wechsel der Religion. Konversion ist 'in erster Linie eine Form der Statuspassage mit dem Ziel der Erlangung einer angeseheneren sozialen Position und der mit ihr verbundenen größeren sozialen Sicherheit'. Deswegen ist auch die Rede von 'Pragmatischer Konversion'. Für den beruflich oder auch den privat an Tanzania interessierten Leser bietet dieser Titel einen gewinnbringenden Einblick in kulturelle Zusammenhänge und Hintergründe, und wird durch das betonte Bemühen um eine knappe und präzise Sprache zu einem - in der soziologischen Literatur leider viel zu selten erlebbaren - Lesevergnügen.

General Survey -- I. Number of children and profession -- II. Number of children and religion -- III. Number of children, profession and religion -- IV. Number of children, profession and year of marriage -- V. Number of children, religion and year of marriage -- VI. Number of children, year of marriage and duration of marriage -- VII. Number of children and age at marriage -- VIII. Number of surviving children, year of marriage and duration of marriage -- IX. Small families and the system of substitution -- X. The children's religion compared with the parents' religion in mixed marriages -- XI. Interval between date of marriage and date of the first child's birth, in connection with profession, religion and year of marriage -- If Chapter XII. Conclusion -- Tables (Absolute numbers) -- I. Families according to professional group and number of children -- II. Families according to religion and number of children -- III. Families according to professional group, religion and number of children -- IV. Families according to professional group, period of year of marriage and number of children -- V. Families according to religion, period of year of marriage and number of children -- VI. Families according to duration of marriage, period of year of marriage and number of children -- VII. Families according to age at marriage and number of children -- VIII. Families (I) according to duration of marriage (contracted after January 1, 1918), period of year of marriage and number of children alive -- IX. Families (II) according to duration of marriage (contracted before January 1, 1915), period of year of marriage and number of children alive -- X. Families according to birth interval and a child's death -- XI. Mixed marriages according to period of year of marriage, number of children and children's religion -- XII. Families according to professional group, religion, period of year of marriage and interval between date of marriage and date of 1st. child's birth.

El presente trabajo se centra en el análisis del vínculo entre transmisión y recepción en la obra de Simone Weil (1909-1943), subrayando la necesidad de superar un paradigma crítico dualista. La reflexión de Weil sobre la literatura y la filosofía griega, en particular sobre el pensamiento de Platón, destaca la persistencia, también en los últimos escritos, de una elaboración política. En el marco de las relaciones entre religión y política en el pensamiento weiliano, resulta de gran interés propiciar una lectura política de las meditaciones religiosas.

Theoretical perspective -- Methodology -- Understanding the context of the Sinhalese puberty ritual -- The Sinhalese Buddhist perception of the puberty ritual -- Comparison of the attitudes between Sinhalese Buddhists and Sinhalese Christians -- Approaching the Sinhalese puberty ritual in light of the Bible -- Contextualization and its implications for the Christian practice of puberty -- The Sinhalese Christian appraisal of the puberty ritual -- Concluding implications : missiological insights regarding the Sinhalese puberty ritual

Using results from a 2010 survey conducted in the Republic of Buryatia, this paper compares the responses of Russians and Buryats on questions of religious practice and belief, as well as the role of religion and religious organizations in the political sphere of contemporary Russia. Buryats more commonly identify with a religion and more frequently attend religious services in comparison to Russians liiving in the Republic. There is greater consonance between the two groups on the public role of religion, with both Russians and Buryats generall supportive of the recent extension of religious education into schools and the creation of national holidays for all traditional religions, among other issues. (Nationalities Papers)

Few people spend much time thinking about the revivals of the 1700s on the American continent. Most Christians who do probably see the evangelical movement from about 1730 through the 1740s as a clear outpouring of God's Spirit. In the heat of the moment, though, not all were convinced that the revivals were from God. The First Great Awakening challenged the traditional theology in the colonies, pushing boundaries and forcing churches to wrestle with new issues. The revivals started in local areas, but soon spread throughout the colonies. Without a doubt, the Great Awakening permanently altered the face of religion on this continent. The revivals brought out mixed reactions. Those who were in favor of the revivals were called New Lights, and those opposed to the movement Old Lights. This distinction between two groups remained mostly unquestioned in scholarship until Thomas Kidd's The Great Awakening: The Roots of Evangelical Christianity in Colonial America. In this work, Kidd proposes a different grading method. Rather than a dyadic, two-ended scale, Kidd suggests that a continuum better fits the ideologies of the Awakening. The Old Lights are still the anti-revivalists, according to Kidd, but the New Lights are divided. In the New Light camp, the enthusiastic, entirely pro-revivalists would be radical evangelicals, while the cautious revivalists would be moderate evangelicals. Studying the era confirms Kidd's theory, as it is clear that revivalists were not all in agreement.

Разные этапы существования Российского государства характеризуются различными формами взаимодействия государства и религии: от полного подчинения религиозных конфессий государству до отделения церкви от государства. Религия как социальный институт общества влияет на формы человеческого существования, оказывая воздействие на социальную и политическую стабильность общества. В статье государственно-церковные отношения, их сущность рассматриваются с точки зрения историко-правового осмысления. ; The study of the relationship issues of religion and the state is due to the fact that religion is one of the basic postulates of human life, it is accompanied by a person with the beginning of civilization, it permeates all spheres of his life, forming his mind. Different stages of the Russian state are characterized by various forms of interaction between the state and religion from complete subordination of the state to religions to complete separation of church and the state. Religion, which was formed as a social institution of society, continuously generates Institute of human existence, impacting on social and political stability of the society, the socio-cultural situation. To reveal the role of religion and its importance for society and its impact on it, its relationship with the state as a social regulator, determines the relevance of this research. In this article we consider the state-church relations, their nature from the historical and legal point of view.

Preliminary Material -- Introduction /Pieter Vos and Onno Zijlstra -- The Law of God in a Secular State /Gé Speelman -- Multiculturalism, Religion and Public Justice /Jonathan Chaplin -- The Natural Law and Liberal Traditions /David VanDrunen -- The Empire and the Desert /Alfons Brüning -- Whose Civilization is Europe Today? /Ábrahám Kovács -- The Aniconic God in Isaiah 43:10 and the Contemporary Discourse on Monotheism /Emanuel Gerrit Singgih -- Is Christ Among Us? /Jaeseung Cha -- A Violent God? /Renée van Riessen -- The Irreducibility of Religious Faith /Pieter Vos -- Civic Integration /Mechteld Jansen -- Prophecy and Democracy? /Nico Koopman -- Mapping the Christian Character /Heleen Zorgdrager -- In Defense of Authenticity /Onno Zijlstra -- Religious Transformations within Modernity /Wilhelm Gräb -- List of Contributors /Pieter Vos and Onno Zijlstra -- Index /Pieter Vos and Onno Zijlstra.

The terrorist attacks of September 11, 2001, and subsequent discussions of religious extremism have called attention to Islamic puritanical movements known as Wahhabism and Salafiyya. Al Qaeda leaders and their ideological supporters have advocated a violent message that some suggest is an extremist interpretation of this line of puritanical Islam. Other observers have accused Saudi Arabia, the center of Wahhabism, of having disseminated a religion that promotes hatred and violence, targeting the United States and its allies. Saudi officials strenuously deny these allegations. This report provides a background on Wahhabism and its relationship to active terrorist groups; it also summarizes recent charges against Wahhabism and responses, including the findings of the final report of the 9/11 Commission and relevant legislation in the 110th Congress.