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I'll Take You There: An Oral and Photographic History of the Hines Farm Blues Club. Matthew A. Donahue. Forward through the Rearview Mirror: Reflections on and by Marshall McLuhan. Paul Benedetti and Nancy DeHart John Jakes: A Critical Companion. Mary Ellen Jones. The Cryptographic Imagination: Secret Writing from Edgar Poe to the Internet. Shawn James Rosenheim. The Archaeology of Ancient Arizona. Jefferson Reid and Stephanie Whittlesey. Entertaining Tsarist Russia. James von Geldern and Louise McReynolds, eds. The Language of Landscape. Anne Whiston Spirn. Hunting the Wren: Transformation of Bird to Symbol. Elizabeth Atwood Lawrence. The Lost Works of William Carlos Williams: The Volumes of Collected Poetry as Lyrical Sequences. Robert J. Cirasa. For the Time Being: Ethnography of Everyday Life. Richard Quinney. Britannia's Children: Reading Colonialism through Children's Books and Magazines. Kathryn Castle. A Taste for Pop: Pop Art, Gender, and Consumer Culture. Cecile Whiting. The Presence of the Past: Popular Uses of History in American Life. Roy Rosenzweig and David Thelen. Who Is Andy Warhol? Colin MacCabe, ed. Coming of Age in Cyberspace. David S. Bennahum. Masculinities, Spectatorship, and Contemporary Consumption. Sean Nixon. Ministry and Theology in Global Perspective. Don Pittman, Ruben Habito, Herry Much, eds. Fearless Girls, Wise Women and Beloved Sisters: Heroines in Folktales from Around the World. Kathleen Ragan, ed. Planet Diana: Cultural Studies and Global Mourning. Ien Agn, Ruth Barcan, Helen Grace, Elaine Laly, Justine Lloyd, and Zoe Sofoulis, eds.

This article focuses on the role of scientific inference in the study of bureaucracy. Its focus, in particular, is on the micro- & neoinstitutional foundations of choice. The context for scientific inference is that offered by King, Keohane, & Verba (KKV) in their book, Designing Social Inquiry. The article notes that KKV essentially stipulates an idea of normal scientific inquiry to allow for the evaluation of competing empirical claims. Two fundamental research programs, those of bounded rationality & rational choice, are assessed for their theoretical & scientific contributions to the study of bureaucracy. The latest turns in the bounded rationality program for organizational behavior have moved to some degree from that program's roots in cognitive psychology to a form of cultural anthropology, while rational choice models have become more sensitized to information costs. Thus, some work originating in the rational choice mode has come to borrow significantly from ideas within the bonded rationality paradigm. Rational choice models also tend to emphasize principal-agent relationships, the most interesting aspects of which, however, are mainly rooted in the peculiarities of American political institutions. Although neoinstitutionalist rational choice theories of bureaucracy have developed a clear & compelling normal science program allowing disputes to be taken out of the realm of theology & into the realms of specification, measurement, & other issues associated with empirical claims, evidence also persists to suggest limits to economic theories of organization & a role for leadership & norms. 67 References. Adapted from the source document.

The 18th-century European Enlightenment championed rational philosophy and scientific methodology, rather than any form of traditional theology, as the way to understand the objective truth.1 In their quest for the fundamental truth, France's philosophes, the rational and anticlerical intellectuals of the Age of Reason, were forced to brave official censorship, persecution, and imprisonment as they disentangled themselves from their Christian heritage. Thus, the French Enlightenment was informed by a dualistic view of history—an ongoing contest between reason and faith. Although faith had gained ascendancy with Christianity's triumph over classical antiquity in the late 3rd and 4th centuries, according to the philosophes, many of whom served as key contributors to the Encyclopédie, religion and science had once again joined battle in the 18th century, this time with science and reason poised to overcome religious irrationality.2 In this context, the renowned philosophe Voltaire, in his highly controversial Dictionnaire Philosophique (1764), attacks Christian dogma, refutes the tenet of Christ's divine nature, and rejects the possibility of miracles as running contrary to all scientific evidence.3 Similarly, in Système de la Nature (1770), another philosophe, d'Holbach, deplores man's pursuit of the chimeras of religious revelation and refusal to engage in rational methods of inquiry.4 The arguments of Voltaire and d'Holbach are just two examples of the French Enlightenment tenet that knowledge can be based only on science and reason.

The Gernman abbess and mystic Hildegard of Bingen (1098-1179) developped a richly nuanced theology of the feminine. At the heart of her spiritual world stands the numinous figure she called Sapientia or Caritas: Wisdom or Love, a theophany of the feminine aspect of the divine. In Hildegard's visionary work De operatione Dei, "The Book of Divine Works", written between 1163-1173, Caritas/Sapientia plays an important part. She is the central figure in five out of the ten visions, that comprises De operatione Dei. The first two visions picture Caritas as Anima Mundi, the world soul - the divine presense in the cosmos - and Creatrix, who creates the world by existing in it as an eternal, circling motion. The eighth vision presents Caritas/Sapienta as the "living fountain", that both quickens and reflects all creatures, and inspires the prophets, including Hildegard herself. The theme of the ninth vision is "Wisdom's vesture". Because Wisdom is both a cosmic and a microcosmic figure, her garb can represent the workmanship og either God or man. In the tenth vision Caritas rests in the center of the wheel of eternity and history, and is presented as the eternal archetype of the Virgin Mary. Besides being a theological necessity as mediator of creation, incarnation and salvation Hildegard's feminine divine also serves as a model for women, particularly consecrated virgins, who represent the feminine divine on earth.

In recent years, Cardinal Bernardin highlighted the Church's strong stand against antisemitism and acknowledged its past wrongdoings, calling antisemitism "the most tragic form that racist ideology has assumed in our century." The Cardinal traces antisemitism back to the Greco‐Roman civilization, highlighting events such as the Jewish revolt against the Romans and the destruction of the Temple of Jerusalem, both of which generated tension and alienation of the Jews by the first Christian populations. He underlines that inclusion of this rocky and often painful history is crucial for a present day reconciliation between Christians and Jews. This era also gave birth to the "perpetual wandering" identity attributed to Jews who, according to Christians, were condemned to perpetual statelessness as a punishment for killing Jesus.Until the twentieth century, Bernardin explains, antisemitism remained a dominant part of Western Christendom, contributing to the development of common Christian attitudes towards the Nazi movement and the party's success.As Christians, he advises, we must confront antisemitism by: restoring the history of anti‐Judaic theology to Catholic teaching materials; work towards an understanding of the Holocaust by dealing honestly with the Church's failures, promoting the education of the Holocaust in Catholic education; recognizing bonds with Jewish people; and above all engaging in public repentance as a Church. Cardinal Bernardin calls us all to reflect on the legacy of antisemitism and join together to confront any resurgence that may occur.

A review essay on books by: Leon-E. Halkin, Erasmus: A Critical Biography (Tonkin, John [Tr], Oxford: Basil Blackwell, 1993); R. J. Schoeck, Erasmus of Europe: The Prince of Humanists 1501-1536 (Edinburgh: Edinburgh U Press, 1993); Bob Scribner, Roy Porter, & Mikulas Teich (Eds), The Reformation in National Context (Cambridge: Cambridge U Press, 1994); Andrew Pettegree (Ed), The Reformation of the Parishes: The Ministry and the Reformation in Town and Country (Manchester: Manchester U Press, 1993); & W. Fred Graham (Ed), Later Calvinism: International Perspectives (Kirksville, MO: Sixteenth Century Journal Publishers, 1994 [see listings in IRPS No. 87]). Halkin presents a portrayal of Erasmus with extensive quotations & a critical analysis of his thinking about the Reformation & describes his denunciation of opponents & anger toward former colleagues. Schoeck's work is considered a manual, covering Erasmus's life from 1501 until his death, including his travels, correspondence, & connections. Porter & Teich's edited series covers the Reformation & attempts to identify national characteristics of the Reformation in major European countries. Pettegree's essays include an introduction on the principles of the reformed ministry followed by works on Calvinist churches, anticlericalism, parish fund financing, pastors & people in Zurich, Ansbach clergy, & the Lower Austrian Counter-Reformation. Graham's text contains predominantly academic theology exploring sociohistorical themes, eg, marriage laws in reformed Switzerland, political aggressiveness of ministers, criminal justice failure in sixteenth-century Scotland, & Dutch Calvinism. C. Whitcraft

The liberal Protestant denominations, long the most influential of America's mainline religious bodies, have suffered serious membership losses since the late 1960s. The principal sources of the losses are in the failure of the children of members to remain affiliated; this failure has been traced to a value shift that began among college-educated youth in the 1960s. Although this shift caught the liberal churches by surprise, their leaders contributed to the intellectual climate that made it possible. This climate was created in the 1930s by Reinhold Niebuhr in his critique of the optimistic religious liberalism of his day as the self-serving ideology of the bourgeoisie. As an alternative he urged theology to recover a sense of the sinful and tragic side of life and urged Christians to support the struggles of oppressed peoples. Although these themes profoundly affected liberal Protestant leaders, they failed to attract most lay people. In the 1950s Protestant intellectuals began mounting a frontal assault on the popular piety of the laity. This assault, which eventually extended even to theistic belief itself, was thematically similar to secular intellectuals' critiques of American culture and institutions, which were later embodied in an exaggerated form in the youth rebellions of the 1960s. If the liberal churches are to recover their strength and cultural influence they will have to make liberal Christianity more relevant and compelling to its own constituency.

The ecumenical fellowship of the churches be came manifest in a special way in the work of the World Council of Churches (WCC) and its members, not only for the Christian non-Aryans, but for all persecuted Jews in Europe. In almost all of the churches there were small minorities who took up the fight for the rights of the persecuted and who tried to help the refugees. In some instances whole churches protested publicly, and thereby resisted Hitler's policy of ex termination by their word and deed. In the work for the perse cuted Jews, cooperation between Protestant member churches of the WCC and the Roman Catholic church began to be devel oped on the regional level. This work for the rescue of the Jews also led to Christian-Jewish cooperation on the national and the international level. To rescue Jewish people, Christians had to act illegally. The cooperation of the churches and the WCC with the resistance movements in the occupied countries of Europe and with national liberation movements was not born out of the theory of an abstract theology of revolution but out of the daily practicing of Christian love of one's fellowman. Finally, the persecution of the Jews stimulated among Chris tians a new and deeper understanding and a theological re- examination of the role of the people of Israel, of God's revela tion, and of the nature of the Church itself.

The Orthodox Church in America is a fam of self-governing churches united by a common faith & worship. It faced 3 major problems during the past decade: (1) concern with liturgy & the entire structure of worship as well as the question of the vitality of its symbolism; (2) the unresolved issue of the existence of many overlapping Orthodox ecclesiastical jurisdictions; & (3) excessive fragmental nat'lism & concomitant ethnic isolation (each Orthodox Church generally serves members of its own ethnic background). Its overall tasks were gradual consolidation & fuller acclimatization to the Amer environment. While the average Orthodox Amer layman seems strongly committed to the US cultural horizon, this is not true of Orthodox clergy for whom the ethno-religious horizon prevails & preservation of traditional values is the primary concern. This is most apparent re soc consciousness. The powerful theological orientation of present-day Orthodoxy has not allowed soc concern to take root. While the ecumenical spirit has been growing, a polarization has been taking place among the staunchest conservatives. Although the essential doctrinal position of Orthodoxy has not changed, theologians of the 2 ancient Christian traditions, the Western & the Eastern, seem to have entirely diff approaches to theology. Eastern theologians are not comfortable with the Western historical approach to Christian truth. They view the main historical forms of ancient Christianity as expressions of eternal verities which are permanent & must not be essentially changed. Modified HA.

Myths, misinformation, and sensationalism. These are common enemies that directly inhibit the public understanding of science. In particular, the media is often responsible for mishandling or otherwise misrepresenting scientific information, historically and presently speaking. Many sources can combat the public understanding of science through pseudoscientific means. This includes but is not limited to religion, the media, politics, or just simple hearsay. For example, Young Earth creationism is deeply rooted in Christian theology, but the beliefs hold no scientific basis. Yet, almost half of Americans still believe in Young Earth creationism. Another such example is anti-vaccination campaigns due to fears of autism-spectrum related disorders. In this case, falsified claims were given illegitimate credibility through the media, and the claims are widely and erroneously contentious to this day. The purpose of this research was to investigate the relationship between an individual's ability to dictate science from pseudoscience and their exposure to sensationalized media. Through means of surveying the university level population, relationships were drawn between how many pseudoscientific beliefs an individual may have versus how they interact with science and the media. The results of the survey showed a general lack of interest or care for science with more pseudoscientific beliefs, yet failed to draw a relationship between pseudoscientific beliefs and a sensationalized media. ; 2014-12-01 ; B.S. ; Office of Undergraduate Studies, Dept. of Physics ; Bachelors ; This record was generated from author submitted information.

Newman's is perhaps the most illustrious religious mind in the modern Anglo-Saxon world. Exactly half of his long life (1801–1890) was devoted to the Anglican Church, the other half to the Catholic. However clear and unequivocal his conversion, his intellectual position is nevertheless the same in both periods. The sources of his inner life stem from the revelation of the Eternal, which came to him when he was fifteen years old and never left him his whole life long. His philosophical thinking is influenced by English empiricism that involves an attitude of restraint concerning intellectual speculation. It is in conformity with the English love of the concrete, of the individual-personal element and, with due respect to the spirit of tradition, of Christian freedom. And even though Newman's theology is rooted in ancient Christian tradition, his missionary conscience is directed towards the future, towards the spiritual conflicts of the twentieth century. Their unfolding he sensed with astonishing prevision. Just as his sermons and writings are divided almost equally between the two periods of his life (with the exception of perhaps one decade at the height of his career, in which he saw himself doomed almost to inactivity because of tragic misunderstandings), so his life's work has become the common possession of all Christendom, first, in his native land and, then, increasingly in other countries. For what Newman has to say actually concerns the whole Christian world.

Citation: Finley, Emma. Woman in journalism. Senior thesis, Kansas State Agricultural College, 1897. ; Morse Department of Special Collections ; Introduction: Not many years ago there were in the popular mind, but three professions—law, theology and medicine, more recent thought however has added two more, teaching and journalism. The latter is included because the times demand that not only the pulpit and bar, but the journalists chair as well, shall be filled by men of education. The readers of Mr. Frederic Hudson's entertaining history of journalism in the U.S. from 1690 to 1872 have learned, long since, what the modern newspaper is, how it originated and where it is tending. It is a common saying in England that America is governed by newspapers and this by way of sneer. But long ago Jefferson anticipated and met this reproach, when he said "I would rather live in a country with newspapers and without a government than to live in one with a government and without newspapers." Nowadays it has been found easier to overthrow a government at Paris-Madrid, Mexico, or Rome, than to stop a well-managed newspaper. The steam press, the electric telegraph, the enormous development of commerce and industry in the last half century have gen newspapers a position and a responsibility but little understood even by those who have the most to do with them.

If the enormous ecological challenges of the present are to be overcome, clear ethical orientations and deep sources of inner strength are needed. This book reflects the potential of Christian tradition to establish an ethics and spirituality of Creation. To this end, it draws on biblical and liturgical impulses as well as on the encyclical Laudato si by Pope Francis and relates them to scientific, sociological and economic considerations. On this basis, it develops a perspective of action and hope that is sustainable through difficulties and disappointments.

Anlässlich des 65. Geburtstags von Irene Dingel ist in diesem Band eine Auswahl ihrer Aufsätze aus den Jahren 1997-2015 zusammengestellt.