This book provides academic reformers with a blueprint for tackling the upheaval facing media education. It calls for a new professionalism that rejects the status quo, reflects the mission and diversity of individual programs, and demands a redefinition of both traditional media studies and the liberal arts.
William Sharp (1855-1905) conducted one of the most audacious literary deceptions of his or any time. Sharp was a Scottish poet, novelist, biographer and editor who in 1893 began to write critically and commercially successful books under the name Fiona Macleod. This was far more than just a pseudonym: he corresponded as Macleod, enlisting his sister to provide the handwriting and address, and for more than a decade "Fiona Macleod" duped not only the general public but such literary luminaries as William Butler Yeats and, in America, E. C. Stedman. Sharp wrote "I feel another self within me now more than ever; it is as if I were possessed by a spirit who must speak out". This three-volume collection brings together Sharp’s own correspondence – a fascinating trove in its own right, by a Victorian man of letters who was on intimate terms with writers including Dante Gabriel Rossetti, Walter Pater, and George Meredith – and the Fiona Macleod letters, which bring to life Sharp’s intriguing "second self". With an introduction and detailed notes by William F. Halloran, this richly rewarding collection offers a wonderful insight into the literary landscape of the time, while also investigating a strange and underappreciated phenomenon of late-nineteenth-century English literature. It is essential for scholars of the period, and it is an illuminating read for anyone interested in authorship and identity.
The Santo Daime is a syncretic religion that arose in the Amazon region of Brazil in the middle of the twentieth century and now has churches throughout the world. Its spiritual practice is based around the sacramental use of ayahuasca, a psychedelic brew consumed only within regular ceremonies. In Liquid Light, G. William Barnard—an initiate of the religion and a scholar of religious studies—considers the religious practice and transformative inner experiences of the Santo Daime community. Immersing readers in his own journeys into nonordinary states of consciousness, Barnard provides a vivid as well as introspective depiction of the dramatic ritual and visionary worlds that a practitioner of this tradition encounters. He combines striking first-person accounts of the ritual life of the Santo Daime with accessible examinations of the psychological and philosophical significance of mystical states and mediumship. Bridging insider and outsider perspectives on religious experience, Barnard demonstrates how the Santo Daime offers its practitioners a transformative and profoundly illuminating spiritual path. Liquid Light also reflects on the broader implications of psychedelics, arguing that entheogenic religions can shed light on a wide range of key philosophical questions concerning consciousness, selfhood, and reality.
This academic commentary on the original languages and NIV and Greek text of Hebrews focuses on the thought, beliefs, message, that are unique to this biblical author, without reference to any possible person tradition has considered as the author lest such a reference determine all possible outcomes of this study.. The various theories of authorship are studied in the Introduction, but the message in its entirety is of unusual significance for Christian Jewish thought and relationships, and the development of the Christian-Jewish church in the first century and today. The So-called epistle in shell is actually a theological treatise and impassioned sermon to those facing extreme forms of persecution and efforts to coerce denial of the faith. These believers are faced with an accepted legal status as Jews in the Roman Empire versus the people of the Way that was viewed as sectarian by the Jews and as an illegal sect by Rome. The quick expansion of the church into the Roman world under the emphases and apologetics of Paul combating some opposition to his message both in the Jewish leadership as well as in the Jewish Christian churches. The cruciality of holding on to the eternal truths of the past and not compromising the truth in Jesus of Nazareth places this writing front and center to the basic questions of the relationships of church and Judaism. The stance of this author is that of mainline Evangelical thought, with awareness of the Wesleyan, Lutheran, Anabaptist and Calvinistic emphases as well as others. The issues of text, canon, and history of interpretation are specialized studies not covered in this commentary.
Jerome rocked the boat in which the early church had been comfortably settled for two hundred years. He upset Christian tradition by arguing for the priority of the Hebrew Old Testament over the supposedly inspired Greek Septuagint. He learned Hebrew from a Jewish teacher and translated the Old Testament directly from Hebrew into Latin. Not only did his new Latin translation create turmoil, but the inclusion of Jewish interpretations in his commentaries furthered the controversy. Unlike his contemporaries, Jerome viewed the Jews and their homeland as a source of information and inspiration. However, at the same time, Jerome freely admitted his hatred of the Jews and their religion. His caustic rhetoric reinforced the Christian church's displacement of the Jews, but it seems to oppose his move toward appreciating Jewish resources. This book illuminates Jerome's contradictory personality, proposes a solution, and explores avenues for current Christian and Jewish relations in light of Jerome's model.
Nicodemus appears to be unaware that the personal work of the Spirit has always been essential for inclusion within God’s covenant. The Holy Spirit is the life of Christ in his church … A new covenant missionary would be inept without the filling of the Spirit in addition to the general work of the Spirit in regeneration … Holy Spirit charisms are necessary for the church to minister as the body of Christ. The Spirit is the means of the establishment of the world church as the new covenant people of God … The Pentecost language miracle indicated the world domain of the gospel. God has planned something better than rich cultural/ religious traditions which have no power to save, namely, membership in the new covenant and the blessing of spiritual union with Christ the life-giving Spirit. - from the text of The Biblical Spirit
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