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Religious Poems
Reproduction of the original: Religious Poems by Harriet Beecher Stowe
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Occasional Religious Practice : Valuing a Very Ordinary Religious Experience
The pews overflow on Christmas Eve and Easter Sunday.A mother reaches out to a local church for the first time to request the baptism of her newborn.The death of a public figure is marked with an extravagant funeral at a cathedral.These are all examples of what Sarah Kathleen Johnson calls occasional religious practice. Occasional religious practice is a way of relating to religion that is characterized by participation in religious practices occasionally rather than routinely, most often in connection with certain types of occasions, including holidays, life transitions, and times of crisis.In a North American religious landscape characterized by declining participation in religious institutions, increasing uncertainty about matters of faith, and a growing population who identify as nonreligious, occasional religious practice is a primary way that people continue to relate to religion.Johnson introduces the concept of occasional religious practice as a novel yet intuitive way to describe, analyze, and respond to this widespread pattern.Occasional Religious Practice integrates interdisciplinary perspectives from sociology of religion, religious studies, and liturgical theology.Anchored in three years of qualitative research in the Anglican tradition in Toronto, Johnson weaves together stories and interview quotations to show the complexity and depth of occasional religious practice.She argues that it is crucial to attend to occasional religious practice to understand the contemporary religious landscape, how religious rituals function and evolve in religiously diverse contexts, and the benefits of doing theology in conversation with people who relate to religion in a range of ways, especially those on the theological and liturgical margins.This research takes occasional religious practice seriously as a substantial way of relating to religion.It recognizes the vast diversity of occasional practitioners.It explores the power of occasional practice to shape ritual.It advocates for doing theology in dialogue with participants in religious practices who relate to religion in different ways.It is a call to value and learn from the very ordinary experience of occasional religious practice.
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The Ideology of Religious Studies: The Ideology of Religious Studies
This book argues that 'religion' is not a genuine analytical category since it does no useful work in helping us to understand the world we live in.While it appears to have something important and meaningful to say about societies and cultures and personal experiences, when one looks at its actual use in a wide spectrum of descriptives and analytical contexts it becomes clear that so much is included in the term that it becomes indistinguishable from "culture." By failing to specify any distinctive kind of experience or social institution, it inhibits and hinder the flow of intellectual development in the humanities.According to author Timothy Fitzgerald, long-standing debates about the validity of `religion` as an analytical category that have been taking place in the religious studies community have been circular.One reason for this is that the ideological distinction between "religion" and the "the secular" has been so comprehensively institutionalized in western social systems that it appears as being "in the nature sof thing." However, many religions scholars themselves have had serious doubts about what constitutes their field of study.After failing to arrive at any consensus about what definitional criteria distinguish religion from non-religion, or at what analytical level the term is being used, many scholars have virtually claimed that "religion" is self-validating.In other words, its meaningfulness is guaranteed by its use.The term is so comprehensively embedded in the language game, Fitzgerald argues, that it inevitably appears self-justifying to those who employ it and, indeed, to those who are employed by it.This book widen the cross-disciplinary and cross-cultural scope of the analysis, looking at texts, ostensibly about "religion," produced by religionists, anthropologists, historians, and others.By analysing its multiples uses, Fitzgerald demonstrates that the continued faith in the category as an analytical tool and as the basis for distinct academis departments is illusory and cannot be justified by any supposed analytical gains.He shows the confusios caused in the analysis of social institutions in India and Japan by the adoption of the modern western distinction between religion and non-religion, and the consequent conflist in those cultures between indigenous and western political, juridical, and intellectual values.By critically rethinking "religion," scholars can contribute to the wider task of reconstructing western categories, thus opening the academic agenda to new insight and understanding about human values and institutions.
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Religious Education 5-12
First published in 1987. The book is intended for class teachers (and trainee teachers) in primary schools who wish to teach religious education well but are unclear as to how they might.Firstly, this book maps out the changes that had taken place with regard to changing aims and objectives in the subject; children and their understanding of religion; and the broadening understanding of the notion of religion and considers the implications of these for the teacher.Secondly, it investigates ways in which the teacher can approach religion in the classroom.It develops five complementary approaches: thematic work, world religions, festivals, the Bible and biography.These are illustrated with numerous examples. There are also many accounts of successful pieces of teaching.Thirdly, the book recognizes that many teachers are not confident themselves in the world of religion and attempts to provide information and understanding at the teacher’s own level.Overall the book sets out to be a straightforward, practical guide to the primary classroom teacher.It aims to provide a framework (rather than a straitjacket) in which teachers of different styles and from different backgrounds can work.
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Why do non-religious people not celebrate religious holidays?
Non-religious people may choose not to celebrate religious holidays because they do not adhere to the beliefs or practices associated with those holidays. They may not find personal significance or meaning in the religious aspects of the holidays and therefore do not feel compelled to participate. Additionally, some non-religious individuals may prefer to celebrate holidays that align more closely with their own values and beliefs.
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Do you believe that all religious teachers are religious?
No, I do not believe that all religious teachers are necessarily religious themselves. While many religious teachers are indeed deeply religious and committed to their faith, there are also individuals who may teach about religion from a more academic or historical perspective without necessarily being personally religious. Additionally, some religious teachers may have a more spiritual or philosophical approach to their teachings rather than a strictly religious one. Therefore, it is important to recognize that religious teachers can come from a variety of backgrounds and perspectives.
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Can religious ultra-Orthodox be compared to religious extremists?
Religious ultra-Orthodox and religious extremists can share some similarities, such as a strict adherence to religious laws and traditions, and a resistance to modern secular influences. However, it is important to note that not all ultra-Orthodox individuals are extremists, and not all religious extremists are ultra-Orthodox. While some ultra-Orthodox groups may hold extreme views and engage in radical behavior, it is not accurate or fair to categorize all ultra-Orthodox individuals as extremists. It is important to approach each group or individual with an open mind and not make assumptions based on stereotypes.
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Are religious people more intelligent than non-religious people?
Intelligence is a complex and multifaceted trait that cannot be solely determined by a person's religious beliefs. There is no conclusive evidence to suggest that religious people are inherently more intelligent than non-religious people, as intelligence is influenced by a variety of factors such as genetics, environment, education, and life experiences. It is important to recognize that individuals of all religious and non-religious backgrounds have the capacity for intelligence and critical thinking. Therefore, it is not accurate to make generalizations about the intelligence of religious versus non-religious individuals.
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Debates in Religious Education
What are the key debates in Religious Education teaching today?Debates in Religious Education explores the major issues all RE teachers encounter in their daily professional lives.It encourages critical reflection and aims to stimulate both novice and experienced teachers to think more deeply about their practice, and link research and evidence to what they have observed in schools.This accessible book tackles established and contemporary issues enabling you to reach informed judgements and argue your point of view with deeper theoretical knowledge and understanding.Taking account of recent controversy, and challenging assumptions about the place of religion in education, expert contributors cover key topics such as: Effective pedagogy in RE teaching Exploring thinking skills and truth claims The relationship of science and religion in the classroom The place of school worship in contemporary society The role of RE in spiritual and moral development Diversity in the RE classroom. With its combination of expert opinion and fresh insight, Debates in Religious Education is the ideal companion for any student or practising teacher engaged in initial training, continuing professional development and Masters level study.
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Theory for Religious Studies
In this handy volume, two professors of religious studies provide the student of religious studies - whether the motivated undergraduate, graduate student, or professor - with a brief review of theorists' work from the perspective of religious studies.For example, in 5-10 pages, the reader will get a review of Emmanuel Levinas's work as it offers insights for scholars in religious studies, followed by a selected bibliography.In short, this is a guide for students of religious studies that will take major theoretical writers in the humanities and social sciences and explain their relevance to the study of religion.
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The Religious Body Imagined
The Religious Body Imagined examines the ways in which the human body has been imagined, imaged, and discursively produced in particular places, times, and religious traditions. This book brings together representative papers from most of the world’s major traditions and geo-historical locations, and explores the religious body’s various functions, roles, and transformative effects through a range of disciplinary and theoretical lenses (e.g. visual culture, literary, performance and cultural studies, ethnography, space / place, ritual, postcolonial theory and social justice as it pertains to embodiment).Most significantly, it is organized according to novel, thought-provoking thematic foci that advance the field and can be generative for classroom use.Specifically, it includes twelve chapters organized into sections on the Gendered Body, LGBTQ Bodies, Migrating Bodies, Host Bodies, Sensational Bodies, and National Bodies. The Religious Body Imagined contributes new and original research as well as theoretical insights that can substantially help to expand our understanding of the interdisciplinary field of religion and body in general.
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Wittgenstein on Religious Belief
Wittgenstein published next to nothing on the philosophy of religion and yet his conception of religious belief has been both enormously influential and hotly contested.In the contemporary literature, Wittgenstein has variously been labelled a fideist, a non-cognitivist and a relativist of sorts.This Element shows that all of these readings are misguided and seriously at odds, not just with what Wittgenstein says about religious belief, but with his entire later philosophy.This Element also argues that Wittgenstein presents us with an important 'third way' of understanding religious belief – one that does not fall into the trap of either assimilating religious beliefs to ordinary empirical or scientific beliefs or seeking to reduce them to the expression of certain attitudes.
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Are most religious people nicer than non-religious people?
It is not accurate to make a blanket statement about the behavior of most religious people compared to non-religious people. People's behavior is influenced by a variety of factors, including their individual personalities, upbringing, and personal beliefs. While some religious individuals may exhibit kindness and compassion as a result of their faith, there are also many non-religious individuals who demonstrate these qualities. It is important to recognize that kindness and compassion are not exclusive to any particular group and can be found in people of all backgrounds and beliefs.
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What do religious leaders say about other religious leaders?
Religious leaders often speak about other religious leaders with respect and admiration, acknowledging their dedication to serving their communities and spreading their faith. They may also emphasize the importance of interfaith dialogue and cooperation, promoting understanding and unity among different religious traditions. Additionally, religious leaders may highlight the shared values and teachings that are present in various faiths, emphasizing the common goal of promoting peace, compassion, and justice. Overall, religious leaders tend to express a message of mutual respect and cooperation when discussing their counterparts in other religious traditions.
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How does Orbot ensure anonymity and security?
Orbot ensures anonymity and security by routing internet traffic through the Tor network, which encrypts and bounces the data through a series of relays to hide the user's IP address and location. This helps to prevent websites and online services from tracking the user's online activities. Orbot also allows users to access websites and services that may be blocked in their region, further enhancing their privacy and security online. Additionally, Orbot can be used in conjunction with other privacy tools, such as VPNs, to provide an extra layer of protection.
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Are you religious?
As an AI, I do not have personal beliefs or emotions, so I am not religious. My purpose is to provide information and assistance to users regardless of their beliefs or backgrounds. I am programmed to be neutral and respectful of all religions and belief systems.
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