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It isn’t just in recent arguments over the teaching of intelligent design or reciting the pledge of allegiance that religion and education have butted heads: since their beginnings nearly two centuries ago, public schools have been embroiled in heated controversies over religion’s place in the education system of a pluralistic nation. In this book, Benjamin Justice and Colin Macleod take up this rich and significant history of conflict with renewed clarity and astonishing breadth. Moving from the American Revolution to the present—from the common schools of the nineteenth century to the charter schools of the twenty-first—they offer one of the most comprehensive assessments of religion and education in America that has ever been published. From Bible readings and school prayer to teaching evolution and cultivating religious tolerance, Justice and Macleod consider the key issues and colorful characters that have shaped the way American schools have attempted to negotiate religious pluralism in a politically legitimate fashion. While schools and educational policies have not always advanced tolerance and understanding, Justice and Macleod point to the many efforts Americans have made to find a place for religion in public schools that both acknowledges the importance of faith to so many citizens and respects democratic ideals that insist upon a reasonable separation of church and state. Finally, they apply the lessons of history and political philosophy to an analysis of three critical areas of religious controversy in public education today: student-led religious observances in extracurricular activities, the tensions between freedom of expression and the need for inclusive environments, and the shift from democratic control of schools to loosely regulated charter and voucher programs. Altogether Justice and Macleod show how the interpretation of educational history through the lens of contemporary democratic theory offers both a richer understanding of past disputes and new ways of addressing contemporary challenges.
The Latina/o culture and identity have long been shaped by their challenges to the religious, socio-economic, and political status quo. Robert Chao Romero explores the "Brown Church" and how this movement appeals to the vision for redemption that includes not only heavenly promises but also the transformation of our lives and the world.
From the creative minds of the scholarly group behind the groundbreaking Jesus Seminar comes this provocative and eye-opening look at the roots of Christianity that offers a thoughtful reconsideration of the first two centuries of the Jesus movement, transforming our understanding of the religion and its early dissemination. Christianity has endured for more than two millennia and is practiced by billions worldwide today. Yet that longevity has created difficulties for scholars tracing the religion’s roots, distorting much of the historical investigation into the first two centuries of the Jesus movement. But what if Christianity died in the fourth or fifth centuries after it began? How would that change how historians see and understand its first two hundred years? Considering these questions, three Bible scholars from the Westar Institute summarize the work of the Christianity Seminar and its efforts to offer a new way of thinking about Christianity and its roots. Synthesizing the institute’s most recent scholarship—bringing together the many archaeological and textual discoveries over the last twenty years—they have found: There were multiple Jesus movements, not a singular one, before the fourth century There was nothing called Christianity until the third century There was much more flexibility and diversity within Jesus’s movement before it became centralized in Rome, not only regarding the Bible and religious doctrine, but also understandings of gender, sexuality and morality. Exciting and revolutionary, After Jesus Before Christianity provides fresh insights into the real history behind how the Jesus movement became Christianity. After Jesus Before Christianity includes more than a dozen black-and-white images throughout.
With unprecedented access to secret Vatican archives and a range of American sources, Franco traces the power struggles between two great RempiresS--one of secular might, the other of moral influence.
“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html Try, brother, yourself to be kind, and if you find that you have no shortage of anything said, but you do everything with great zeal and a warm heart, then you will understand that with the light of faith you have an unshaming hope; not the hope that is generated by the conceit and vanity of those who perish, and what hope of the charms and lies none of those who nourish can know, but the hope, I say, good, true, and which comes with the true and non-deceiving light of faith, and on top of which you will see the love that is God, seated, as on the Cherubim. When you gain this love in this way and see it, then and after you will not want to torture much about anything future and invisible, you will even force others to not talk about anything like that, you will convince them not to torture about any of this and not to start controversy and contests about what has to be in another life, you yourself learned from a generation of experience that the whole future and the invisible are inexplicable and unthinkable. If you haven’t done yet what may be the first to let you know that you are truly a faithful Christian — but in comparison with the infidels, you are faithful, and in comparison with the faithful, you are convicted of your conscience, like an infidel, perfect hope and assurance that you are among the saved, and you cannot speak, as St. Paul said: even you will force others to not talk about anything like this, you will persuade them not to torture about any of this and not to start disputes and contests about what has to be in another life, you yourself learned from the experience that the whole future and the invisible is inexplicable and unthinkable. If you haven’t done yet what may be the first to let you know that you are truly a faithful Christian... the boldness to pray to the Comforter, as St Simeon the New Theologian — that great devotee of the Divine Beauty — exclaimed with unrivaled lyricism: "Come, true light. Come, eternal life. Come, hidden mystery. Come, unnameable treasure. Come, reality beyond any speech. Come, person beyond all comprehension. Come, unceasing exultation. Come, impenetrable light. Come, unfailing hope of the saved. Come, lifter up of the fallen. Come, resurrection of the dead. Come, Almighty, for Thou dost unceasingly create, transfigure, and change all things by Thy will alone. Come, invisible one that none can touch or feel. Come, for Thy name fills our hearts with desire and is always on our lips; but Who Thou art and what Thy nature is, we cannot say or know. Come, unique one in one. Come, for Thou Thyself art the desire within me. Come, my breath and my life. Come, comfort of my lowly soul. ..." From sullied lips, From an abominable heart, From an unclean tongue, Out of a polluted soul, Receive my prayer, O my Christ. Reject me not...
From the author's Preface: ...The root of the organization of the Church is the proclamation of the Word of God. The Word of God took the form of a Gospel. In the Christian preaching at a very early period the Trinitarian Confession came to the front and gave the new religion its distinctive stamp. These were the strongest motive forces in the formative period of the Church. Yet we look in vain in theological literature for monographs in which their origin, their original meaning, and their development are made clear. This noticeable gap I have sought to fill, confining myself, as regards the Trinitarian Confession, to showing the motive which led at a very early period to a bipartite or tripartite formula. The result of the investigations into 'Gospel' will be to show that on this most important point also the Christian religion displayed from the beginning the wonderful many-sidedness, elasticity, and capacity for development which is the presupposition of its universality.