In March 1997, thirty-nine people in Rancho Santa Fe, California, ritually terminated their lives. To outsiders, it was a mass suicide. To insiders, it was a graduation. The author explores the question of why the members of Heaven's Gate committed ritual suicides, and examines the origin and evolution of the religion, its appeal, and practices.
By the twentieth century, science had become so important that religious traditions had to respond to it. Emerging religions, still led by a living founder to guide them, responded with a clarity and focus that illuminates other larger, more established religions’ understandings of science. The Hare Krishnas, the Unification Church, and Heaven’s Gate each found distinct ways to incorporate major findings of modern American science, understanding it as central to their wider theological and social agendas. In tracing the development of these new religious movements’ viewpoints on science during each movement’s founding period, we can discern how their views on science were crafted over time. These NRMs shed light on how religious groups—new, old, alternative, or mainstream—could respond to the tremendous growth of power and prestige of science in late twentieth-century America. In this engrossing book, Zeller carefully shows that religious groups had several methods of creatively responding to science, and that the often-assumed conflict-based model of “science vs. religion” must be replaced by a more nuanced understanding of how religions operate in our modern scientific world.
In March 1997, thirty-nine people in Rancho Santa Fe, California, ritually terminated their lives. To outsiders, it was a mass suicide. To insiders, it was a graduation. The author explores the question of why the members of Heaven's Gate committed ritual suicides, and examines the origin and evolution of the religion, its appeal, and practices.
The Episcopal Church has long been regarded as the religion of choice among America's ruling elite, helping to set the tone for the moral and social life of the nation during the twentieth century. Shaped by their experiences of the Great Depression and World War II, a new generation of Episcopal leaders emerged after 1945, eager to place their church in the vanguard of social reform and reconciliation. These liberal activists came to dominate the church's national structures during the 1960s and shaped its response to the civil rights and anti-war movements. They sought to reposition the Episcopal Church as a catalyst for progressive change. Even so, these leaders routinely neglected black, female, and working-class Episcopalians, even as they espoused the causes of equality and liberation in the wider society. This study focuses on forms of social activism and theological innovation pursued by members of the war generation. Attending to the development of such activities among the WASP elite provides crucial insight into their underlying assumptions about social and theological authority and helps explain their ambivalent response to the challenges faced in the 1960s and 1970s. Drawing upon extensive archival research, this book not only offers a group portrait of Episcopalianism's leading post-war figures but documents the ways in which their individual pursuits influenced the direction of the church as a whole.
50th Anniversary Edition The cornerstone text in the field for 50 years, Kaplan & Sadock's Comprehensive Textbook of Psychiatry has consistently kept pace with the rapid growth of research and knowledge in neural science, as well as biological and psychological science. This two-volume Tenth Edition shares the expertise of over 600 renowned contributors who cover the full range of psychiatry and mental health, including neural science, genetics, neuropsychiatry, psychopharmacology, and other key areas. It remains the gold standard of reference for all those who work with the mentally ill, including psychiatrists and other physicians, psychologists, psychiatric social workers, psychiatric nurses, and other mental health professionals.
Since its first edition over 60 years ago, Rockwood and Green’s Fractures in Adults has been the go-to reference for treating a wide range of fractures in adult patients. The landmark, two-volume tenth edition continues this tradition with two new international editors, a refreshed mix of contributors, and revised content throughout, bringing you fully up to date with today’s techniques and technologies for treating fractures in orthopaedics. Drs. Paul Tornetta III, William M. Ricci, Robert F. Ostrum, Michael D. McKee, Benjamin J. Ollivere, and Victor A. de Ridder lead a team of experts who ensure that the most up-to-date information is presented in a comprehensive yet easy to digest manner.
By the twentieth century, science had become so important that religious traditions had to respond to it. Emerging religions, still led by a living founder to guide them, responded with a clarity and focus that illuminates other larger, more established religions’ understandings of science. The Hare Krishnas, the Unification Church, and Heaven’s Gate each found distinct ways to incorporate major findings of modern American science, understanding it as central to their wider theological and social agendas. In tracing the development of these new religious movements’ viewpoints on science during each movement’s founding period, we can discern how their views on science were crafted over time. These NRMs shed light on how religious groups—new, old, alternative, or mainstream—could respond to the tremendous growth of power and prestige of science in late twentieth-century America. In this engrossing book, Zeller carefully shows that religious groups had several methods of creatively responding to science, and that the often-assumed conflict-based model of “science vs. religion” must be replaced by a more nuanced understanding of how religions operate in our modern scientific world.
Benjamin J. Petroelje argues that how one reads Ephesians is a function of deeper questions about how to read the Pauline book. Petroelje suggests the contemporary consensus-that Ephesians depicts development of/away from the “real Paul”-is largely a construct of modern criticism, rooted in shifting strategies about how to read a letter collection that developed in the 19th-century. Using Ephesians 3:1-13 as a point of analysis, Petroelje theorizes that the text's “image of Paul” not only anticipates recent revisionist interpretations of Paul's Jewish identity and gentile gospel, but also holds together tensions in the collection itself surrounding these questions. By analysing ancient letter collections beside their own hermeneutical priorities, and applying this method to the late-antique and modern reception of the corpus Paulinum, Petroelje is able to historicize the origins of the split of Paul's corpus, revealing the constructed nature of the critical consensus on Ephesians and the effect that such modern reading strategies have on interpreting the letter. Urging a return to reading Ephesians alongside Pauline co-texts, Petroelje advocates for Ephesians as a crucial source for the study of Paul, whether Paul wrote it or not.
The concept of faith is at the core of Paul's theology, and the classic assage for his understanding of pistis is Genesis 15:6. After discussing the history of scholarship on the Pauline concept of faith, Benjamin Schliesser explores the literary, tradition-historical and structural questions of Genesis 15 and offers a detailed exegesis of verse 6 with its fundamental terms count, righteousness, and believe. He then points to the theological significance of this testimony on Abraham for the Jewish identity; it comes into sight in a multifaceted and nuanced process of reception, from later Old Testament texts (Psalm 106; Nehemiah 9) to a broad array of literature from Second Temple Judaism (Septuagint, Sirach 44, Jubilees 14, 4QPseudo-Jubilees, 4QMMT, 1Maccabees, Philo). In the final and most substantial step, he asks about Paul's hermeneutics of faith: How does Paul, in his exegesis of the Genesis quote in Romans 4, come to view Abraham as the father of all believers? What is the concept of faith that he develops on the basis of Genesis 15:6? Taking into account the manifold textual and thematic links between Romans 4, Romans 3:21-31, and Romans 1:16-17, a unique, twofold structure of faith discloses itself: Pistis designates first a divinely established sphere of power, i.e., a new, christologically determined salvation-historical reality, and second human participation in this reality, i.e., individual believing in the community of believers. Particularly the first aspect is generally overlooked in modern scholarship.
Despite the historical and contemporary significance of the Sharia, it has not yet been possible to solve the puzzle of its origins. Whereas previous research has postulated a greater or lesser degree of endogenous Islamic development, the present study reaches a different conclusion, namely that at the end of the 8th century Muslim state lawyers in Baghdad codified an Islamic "Imperial Law", oriented strongly towards Roman-Byzantine law. It is part of an Islamic-Byzantine context, and can only be explained against this intercultural background.
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