Religiøse problemstillinger og debatter

Christology in a multi-religious context can help realise a Christology in the intergalactic consciousness of ETI civilisations. Israel-centred ¿salvation¿ turned to the world, now to the ETIs in the millions of galaxies. Pope Francis envisions baptising aliens as the door of salvation is open to them, too. If the ¿big bang¿ was the creative power of God, the apocalypse is not a galactic supermassive destructive black hole. It is a super-bright halo attracting the universe to enjoy the cosmic Sabbath with God. Panikkar's inter-religious context: the mystery CHRIST, whose symbol is the historical Jesus, will help to represent Jesus in galactic consciousness, to have a galactic Christophany that goes beyond the ecumenical Christophany that Panikkar had envisioned. In Irenaeus' Christ, the cosmotheandric principle as envisaged at creation, the protology and teleology of the universe meet. Panikkar's cosmotheandric mystery was to restore the cosmological dimension of the CHRIST. A symbol contains reality: Jesus is the epiphany, the symbol of the cosmotheandric mystery. A Christology for intergalactic consciousness will enrich a Christology in a multi-religious context.

¿Die vorliegende Arbeit wirft einen eingehenden Blick auf die Konfrontation der Charedim mit der politischen Moderne. Die Charedim sind eine jüdisch-orthodoxe Gruppe, die sich auf traditionelle religiöse Lehren beruft und kritisch gegenüber Grundprinzipien der Moderne wie Demokratie, Gleichheit und Autonomie eingestellt sind. Darüber hinaus lehnen sie moderne jüdische Strömungen, wie den Zionismus und das Reformjudentum, als ketzerisch ab. Ihr Streben nach Bewahrung einer imaginierten Tradition im Kontext der Moderne und ihr erzwungenes Einfügen darin prägt ihr Dasein und ihr Handeln.Lintl untersucht ihre Auseinandersetzung mit anderen jüdischen Strömungen sowohl in der Zeit vor der Gründung des Staates Israel als auch seit 1948. Zudem zeigt der Autor wie sich die Charedim den Herausforderungen eines jüdischen und demokratischen Nationalstaats stellen müssen. Dabei werden politische und ideologische Konflikte ebenso analysiert wie der wachsende politische Einfluss ihrer Parteien auf den Staat.Diese Herangehensweise wird in einen Rahmen eingebettet, der sich von den herkömmlichen Analyserastern abhebt. Insbesondere werden Fundamentalismustheorien, ihre theoretischen Vereinfachungen und normativen Vorurteile kritisch betrachtet. Stattdessen verdeutlicht Lintl, dass der religiös-politische Komplex nur dann angemessen verstanden wird, wenn der Übergang von einer achsenkulturell geprägten Logik zur Moderne betrachtet wird. Dabei verdeutlicht Lintl, was an der politischen Moderne im Kern säkular ist, warum ¿Religion¿ im heutigen Sinne erst durch die Moderne geschaffen wurde, inwiefern es religiöse Kontinuitäten in der Moderne gibt und weshalb diese eine Herausforderung für religiöse Bewegungen darstellt.

PARENTING is a divine responsibility which needs to be taken with all seriousness. But how much do you love your children? Sadly, most parents know little to none of the things that are directly impacting the life of their children negatively. How do we expect to give what we do not have?Why I Know That You Do Not Love Your Children! Reveals un-told truths about the elements of this civilized and digitalized world we all find ourselves as well as the profound effect these are having on the overall well-being of our children.IF you're interested in raising children that would grow up to become the best version of themselves, join Kwadw(o) Naya: Baa Ankh Em Ra A'lyun Eil as he un-veils the veils that has blurred our vision to the hidden detrimental truths behind this new digitalized society in which we live. Truths that will raise our awareness about how parents can be unknowingly exposing their children to risk and dangers.At the age of 42, Kwadw(o) Naya: Baa Ankh Em Ra A'lyun Eil has not only become a father of a daughter but also a grandfather of a son. Having gone through many facets of life, learning the hard way in most cases, he has distilled his wealth of know-ledge and ex-perience in this book. When it comes to talking of love for children, Baa is the go-to guy.

The emergence and downfall of fascism and the Nazi regime in the mid-twentieth century mark the definitive decline of Europe's geopolitical hegemony. The end of the Second World War is the beginning of both decolonization processes and the founding of the United Nations as well as the Universal Declaration of Human Rights. In this context, we find a variety of philosophical interpretations on religious traditions, secular conceptualizations of reason and political theories. In and outside of Europe, philosophical and spiritual movements develop different political orientations, whereas fruitful dialogues between religious and secular philosophical positions emerge. In this volume, such positions and interactions are explored in an exemplary way.

An exciting and dynamic approach to the relationship between religion and politics, this book by Algernon Sidney Crapsey challenges the common belief that they are inherently separate issues. He liberally cites examples from history to present his argument that the religious life of a community inevitably affects the political life of a state, and that active religious faith can contribute to a better society. This book is indispensable for readers interested in philosophy, politics, history, and religion.This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

The myth associated with Diana was Actaeon, turned into a stag, and torn into pieces by his own hunt dogs,4 after seeing her bathing with other women, which suggests SARS was reader¿s digest, on the theme of Di Heer ring, as she was the German duchy of Saxe-Coburg-Gothäs people of Thuringia state¿s English rose. Despite Diana enthusing New Romantic pop music, for example, the group Duran Duran, with Simon Le Bon singing, ¿Girls on Film¿ (1981), ¿Rio¿ (1982), and ¿Union of the Snake¿ (1983), and Spandau Ballet, with Tony Hadley singing, ¿To Cut A Long Story Short¿ (1980), ¿Chant No. 1 (I Don¿t Need This Pressure On) (1981), and ¿True¿ (1983), after the discovery of AIDS in 1983, homosexuality made it a New AIDS ¿fag¿ seen, with the group Culture Club (originally Sex Gang Children) and Boy George singing, ¿Do You Really Want To Hurt Me¿ (1982) and ¿Victims¿ (1983), while the vaccine for a slave virus, that insisted everyone wear protective condoms, and suspect each other of sex crime, was still absent when everyone was fag doubt by SARS in the third decade of the 21st century.

Israel's Enemy WithinHave you thought about praying for Israel, and do you know where to start? This must-read book will reveal the true enemies of Israel: those who are already launching attacks and challenge Israel from within. Similarly, to ancient Troy, they are crafty in their tactics to destroy. The results of this daily battle are already revealed in the alarmingly fragile structure of Israeli society. This begs an imperative and timely question: "Will Israel survive until the return of Our Lord?

Ich hatte eine Nahtoderfahrung. Aber ganz ehrlich: Wer glaubt schon einem 15-jährigen Mädchen, das behauptet, sie habe Gott gesehen.Ich hatte - Gott sei Dank - einen Menschen, der mich von Anfang an ernst genommen und bestärkt hat und mir gezeigt hat, dass es nicht nur Spinnereien in meinem Kopf sind, sondern wissenschaftlich belegt und von einer Handvoll Menschen auf der Welt erlebt worden ist.

This book presents a snapshot of a major challenge, and shares subjective views on various areas of conflict in Africa and the diverse - theoretical and practical - efforts to achieve peace. Following an essential review of several real-world conflict contexts on the African continent and attempts to come to terms with them critically as a first step, the book explores the lessons learned to date with regard to peace studies in Africa.

Ian D'Alton has, for many decades, been regarded as one of the foremost voices detailing and capturing the Protestant experience in the Republic of Ireland. This work is a collection of his finest writing, including previously unpublished pieces.

Victor Klemperer was a German-Jewish Professor who somehow survived the Nazi regime, only to find himself under post-war Soviet domination.

America's debates over secularism are not what they seem. Far from being primarily about religion and its place in politics, these battles over ill-defined secularism are now seen as a diversion in an escalating culture war caused by incapacitated government. Government's failure to generate needed policies have made Americans angry and unkind: liberals becoming increasingly condescending while the right becomes more transparently racist. Politicians, unable to legislate, still need voters, and they succeed by swiftly changing "issues," which are often coded as religious but are mostly about everyday matters.Kenneth J. Long argues that public failure elicits personal vice. The liberal values of tolerance, acceptance, and inclusion are "virtues" of the condescending. The belief in science, a tool, is strange at best, and the disdain for the anti-scientific is likewise condescending. For the right, "Christian" is increasingly popular among those who are growing ever less religious and serves as cover for a racist white identity politics. Problems of Political Secularism: Broken Politics, Unkind Cultures illuminates the troublesome outcomes posed by "protecting" autonomy through restraint of representative government and by pitting constituency against constituency to "safeguard" faith from government and vice versa. People of goodwill, faithful and not, are needed to redirect our focus from the symptoms (cultural warfare) to the structural governmental causes.

Drawing on interviews with twenty-two same-sex, married couples, this book argues that the Catholic tradition should expand its definition of sacramental marriage to include same-sex couples. Stories from these couples illustrate that the church would benefit from a deeper commitment to practices of radical hospitality and sanctuary.

We live in the wealthiest and most heavily defended world in history, so why do we feel so insecure? In a secular world, what does Christian theology have to say about this problem? Security after Christendom combines practical examples, social scientific research, and an ecumenical approach to political theology to answer these questions. It argues that Christendom was a plural phenomenon of imagined security communities of East and West whose unravelling continues to have implications for global politics today, as dramatically illustrated by Russia's war in Ukraine. While notions of a new Christendom are idolatrous and delusional, secular imaginaries of national security or the liberal international order are both destructive and unstable. True security--radical inclusion, nonviolent protection, and abundant provision--is an eschatological phenomenon, inaugurated by Christ. Security after Christendom is neither found in faithful government nor an exclusive church-as-polis approach but in relations of tension where the fallen powers are continuously confronted by prophetic practices. A post-Christendom community expresses its love for the world by seeking its security, providentially limiting the disorders of the secular age, and offering glimmers of a new earth.

"In the great tradition of authors who leave church but remain spiritual-such as Barbara Brown Taylor, Rob Bell-the author of Sacred Earth, Sacred Soul forges a new path toward a true spiritual home, embracing a deep connection to the natural world"--

Does religion (any religion) provide economic benefit to Australian society?Sociological research has demonstrated the obvious but ignored connection between religious altruism and private philanthropy. But the question whether religiously observant people volunteer and donate more to general charity (not their own churches) than non-believers has never been answered in Australia. This book explains a research project initiated by an interfaith economic think tank at the offices of Deloitte Access Economics (Deloitte) in Sydney in 2012. Building upon the preliminary advice of Professor Ram Cnaan at the University of Pennsylvania, following that 2012 meeting Deloitte prepared a scoping study identifying the kind of research that was missing in Australia. A follow-on academic conference at the Australian Catholic University in Melbourne in 2013 recommended to the newly created SEIROS (the Study of the Economic Impact of Religion on Society) interfaith board that they should initiate the "Contributing to Australian Society Survey" and the research project was born.Deloitte's initial analysis of the Survey data showed that the 3% of Australian society that convert to religious observance as adults, contributed nearly half a billion dollars more to the 2017 Australian economy than they would have if they had not converted. With a grant from the federal Department of Social Security in 2018, SEIROS then commissioned Agape Economics to identify how much more was contributed by those who were religiously observant throughout their lives. Read this book to find the answer to that question.CONTENTSIntroduction - Philip Hughes and A. Keith Thompson1. Literature Review on the Impact of Religion on Quality of Life. Professor Ram Cnaan2. The Economic Impact of Religious Activities - Scoping Study for The Church of Jesus Christ of Latter-day Saints. Deloitte Access Economics3. Contributing to Australian Society - Survey Questions. Christian Research Association4. Economic Value of Donating and Volunteering Behaviour Associated with Religiosity. Deloitte Access Economics5. Impact of Religion on Society. Philip Hughes6. The Economic Impact of Religious Volunteering and Donation. A. Keith Thompson7. Measuring the Economic Impact of Religiosity in Australia. Brendan Long8. Measuring the Economic Impact of Religious Persons Associated with Volunteering and Donation Behaviour. Agape Economics9. Executive Summary: Measuring the Economic Impact of Religious Persons Associated with Volunteering and Donation Behaviour. SEIROS (Gawaine Powell Davies, Brendan Long and A. Keith Thompson)