Religion

The article takes an important issue for any type of business activity that is space. It is considered from the perspective of the emerging discipline that is still a spatial economy. Investigations carried out in this article are focused on the problems noted in practice are essential for constant and sustained business development of economic entities that respects the natural environment and the consequences for the social life of people in a particular area

The article presents three major arguments regarding the relationship between Ethiopian Muslims and the Ethiopian People's Revolutionary Democratic Front regime. The first argument addresses how, beyond Wahhabism and terrorism, the regime has securitized Islam and Muslims in Ethiopia. It contends that the regime sought to broadly redefine Muslims' relatively peaceful quest for recognition, participation, and ownership in Ethiopia's public sphere as an existential threat. Second, drawing on pertinent internet sources, the article argues that the US, particularly the U.S. Embassy in Addis Ababa, played a role that accentuated the regime's efforts. Third, by actively pursuing the "cultural reprogramming" of Islam and Muslims in Ethiopia, both parties aimed to impose a version of Islam that would fundamentally undermine Ethiopian Muslims' citizenship and religious identity. Drawing from both primary and secondary sources, this article concludes that, beyond Wahhabism, al-Ahbash, and "mainstream" or "Sufi" Islam, the regime and the United States were primarily interested in imposing any version of Islam or Muslim religious behavior that exhibits relatively identifiable features. This version requires maintaining a relatively low profile in Ethiopia's public sphere, acquiescing to the needs of the state, and posing no threat to the state and its interests, both locally and internationally.

Queda prohibida, salvo excepción prevista en la ley, cualquier forma de reproducción, distribución, comunicación pública y transformación de esta obra sin contar con la autorización de los titulares de la propiedad intelectual. La infracción de los derechos mencionados puede ser constitutiva de delito contra la propiedad intelectual (arts. 270 y ss. del Código Penal). El Centro Español de Derechos Reprográficos (www.cedro.org) vela por el respeto de los citados derechos.

Regardless of the state-religion relationship, religious education occupies a unique place in the curriculum of the general education system of the majority of democratic states in the first quarter of the 21st century. The reason is not only the organic connection of religion with a nation's culture and value system or the increase in the number of citizens separated from their cultural heritage due to the influence of secularization. The inclusion of religious education in national education systems is also related to the interaction of religion and politics in various international conflicts, the global threat caused by numerous radical religious groups in several countries, the transition from mono-confessional societies to multi-confessional societies as a result of globalization, and other social and political factors. While facing common international problems related to religion, each state independently decides on its religious education model in the national curriculum as a part of state policy. Although independent religious subjects are not taught in the public schools of Azerbaijan, religious education is carried out in an integrative form within the framework of social and human sciences by applying the learning about religion model. In addition to subjects like History, Literature, and the Azerbaijani language, where integrated brief information about religion is provided, basic information about religion is taught in the Life Science textbooks, which have been taught in public schools since 2004. The content and framework of this information are prepared based on the educational program (curriculum) for the Life Science subject for secondary schools of the Republic of Azerbaijan. This article examines the historical development process of religious education at the international and local levels as an understudied subject in Azerbaijan. For this purpose, the article investigates the position of religious education in the global educational environment, studies the impact of state-religion relations on the model of religious education, and analyzes the current situation of religious education in Azerbaijan’s secondary schools.

L'obiettivo di questa tesi magistrale è stato quello di aggiornare, se non di ribaltare, la prospettiva sulla seconda fase della carriera di Jacques Copeau, analizzando l'influenza della svolta religiosa nel suo lavoro di pedagogo, regista e autore teatrale. Partendo dall'anno della riconversione, il 1924, ho riletto gli eventi cardine degli spettacoli en plein air tra la Borgogna e l'Italia per approdare al saggio-predicazione sul teatro popolare, dove il maître francese deposita le sue ultime riflessioni sulla religiosità dell'arte drammatica, intesa come catalizzatore di coesione sociale. Per arrivare a tutto ciò mi sono interfacciata con Registres ed Journals personali di Jacques Copeau, nonché con monografie critiche - prima tra tutte quella pionieristica di Fabrizio Cruciani - cercando di approfondire attraverso uno sguardo più intimo i risvolti complessi e contraddittori della poetica e della pratica teatrale copeauiana.

sumar elementos que parecen incompatibles, por ejemplo, rasgos mágicos y elementos de la modernidad. Por eso la disputa principal no es entre religiosidad y secularización, sino entre religión popular y una religión sustentada por élites parametradoras que quieren cambiar la religión popular, absorberla, reorientarla, substituirla, Reconocemos cinco grandes fuentes en la Religión Popular. Ellas son: A pesar de siglos de expoliación, persiste la religión popular de andinos y quechuas, etnias en Centroamérica y México, centenares de grupos amazónims, y multitudes mestizas en el continente, Tienen comunidad, ética, culto de antepasados, relación con espíritus buenos y malos, hechicería, celebraciones en torno al ciclovital y al contexto económico (en especial la madre tierra y a las 'almas' o difuntos), Según su tipo de contacto con evangelizadores, y, según sus procesos culturales han asumido y reinterpretado el cristianismo. En el Caribe, costa nor-pacífica y vastas regiones de Brasil, con las imborrables llagas de la esclavitud, y luego la utilización del negro en el desarrollo industrial y urbano. Resattan la curación de toda clase de enfermedades, trance y posesiones por espíritus (lo cual dignifica a personas y comunidades), culto a 'Orixas' en Brasil y a 'Loas' en Haiti con ciertos vínculos con elementos cristianos; organización, identidad y festejo como negros, mulatos, mestizos. Aunque la mayorla se autocalifica de católicos, a partir de raices africanas han forjado sistemas religiosos propios como, el vudú y el candomblé.

sumar elementos que parecen incompatibles, por ejemplo, rasgos mágicos y elementos de la modernidad. Por eso la disputa principal no es entre religiosidad y secularización, sino entre religión popular y una religión sustentada por élites parametradoras que quieren cambiar la religión popular, absorberla, reorientarla, substituirla, Reconocemos cinco grandes fuentes en la Religión Popular. Ellas son: A pesar de siglos de expoliación, persiste la religión popular de andinos y quechuas, etnias en Centroamérica y México, centenares de grupos amazónims, y multitudes mestizas en el continente, Tienen comunidad, ética, culto de antepasados, relación con espíritus buenos y malos, hechicería, celebraciones en torno al ciclovital y al contexto económico (en especial la madre tierra y a las 'almas' o difuntos), Según su tipo de contacto con evangelizadores, y, según sus procesos culturales han asumido y reinterpretado el cristianismo. En el Caribe, costa nor-pacífica y vastas regiones de Brasil, con las imborrables llagas de la esclavitud, y luego la utilización del negro en el desarrollo industrial y urbano. Resattan la curación de toda clase de enfermedades, trance y posesiones por espíritus (lo cual dignifica a personas y comunidades), culto a 'Orixas' en Brasil y a 'Loas' en Haiti con ciertos vínculos con elementos cristianos; organización, identidad y festejo como negros, mulatos, mestizos. Aunque la mayorla se autocalifica de católicos, a partir de raices africanas han forjado sistemas religiosos propios como, el vudú y el candomblé.

Purpose: To investigate associations between religious characteristics and sexual and reproductive health (SRH) service use among young women in the United States. Methods: We combined two cycles of data from the U.S. population-based reproductive health survey, The National Survey of Family Growth (2002 and 2006-2008). Our analysis was restricted to young women aged 15-24 years (n = 4421). We tested relationships between religious characteristics, including religious affiliation, service participation, and importance of religion in daily life, and use of SRH services for contraception, sexually transmitted infection (STI) testing/treatment, and routine gynecologic examination care within the last year. Results: Nearly all young women identified a current religious affiliation (82%), with 46% identifying Protestant and 28% Catholic. Three quarters (75%) of young women reported current religious service participation, the majority of whom had experienced sexual intercourse (70%); 31% reported weekly religious service participation. Over half (59%) had used SRH services recently. In unadjusted analyses, young women with current religious affiliation who participated in services weekly and deemed religion important had lower proportions of SRH service use than their counterparts (all p < 0.001). In multivariate regression models, young women with less-than-weekly religious service participation were 50% more likely to use services than those participating weekly (odds ratio [OR] 1.5, confidence interval [CI] 1.3, 2.1, p < 0.001), even among sexually experienced women. Conclusions: Increasing frequency of current religious service participation was negatively associated with SRH service use among young women, despite sexual experience. Religiously and sexually active young women in the United States may have an unmet need for SRH care.

Purpose: To investigate associations between religious characteristics and sexual and reproductive health (SRH) service use among young women in the United States. Methods: We combined two cycles of data from the U.S. population-based reproductive health survey, The National Survey of Family Growth (2002 and 2006-2008). Our analysis was restricted to young women aged 15-24 years (n=4421). We tested relationships between religious characteristics, including religious affiliation, service participation, and importance of religion in daily life, and use of SRH services for contraception, sexually transmitted infection (STI) testing/treatment, and routine gynecologic examination care within the last year. Results: Nearly all young women identified a current religious affiliation (82%), with 46% identifying Protestant and 28% Catholic. Three quarters (75%) of young women reported current religious service participation, the majority of whom had experienced sexual intercourse (70%); 31% r...

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The Masonic movement, originating from ancient spiritual guidance, has roots in mysticism and occultism. Various semi-Masonic societies, such as the Templars and Rosicrucians, influenced modern Masonry, introducing Eastern mysticism and symbolism. These societies, often with “Unknown Heads,” emerged in Europe, particularly in Austria and the Danubian Provinces, during the Middle Ages, contributing to the development of Freemasonry.

Jan Amos Komensky, a Rosicrucian and chaplain of the Bohemian Brothers, influenced Freemasonry, particularly in England. His philosophical and metaphysical views, as well as the spread of mysticism in Austria and Hungary, impacted the development of Freemasonry. The existence of a secret society, the “Magical Brethren,” with connections to the Templars and Rosicrucians, is also suggested, influencing Freemasonry’s origins and practices.

The text delves into the history of Freemasonry, highlighting the existence of a secret society predating 1440 known as the “Brotherhood of St. John.” This society, reformed in 1717, is distinct from the Templars and other Knightly Orders. The text also mentions the “Order of the Architects of Africa,” established in 1767 with the support of Frederick II, which emphasized hieroglyphics, history, and antiquities, and had a hierarchical structure with eleven degrees.

The Order of African Architects, a Freemasonry branch, operated in silence and freedom, studying history and promoting tolerance. They amassed a valuable library and archives, protected by the King and prominent figures.

This article proposes a new interpretation of Domenico Ghirlandaio's celebrated high altarpiece for the Ospedale degli Innocenti in Florence. The emphasis is on Giuliano da Sangallo's lost framework, which will be reconstructed based on a careful examination of partly unpublished archival sources. These commissions will be seen in the wider context of ecclesiastical patronage during the 1490s and in particular the phenomenon of sacramental altarpieces.

Yapay zeka(YZ) teknolojilerinin eğitim ortamlarına entegre edilmesiyle birlikte, din eğitimi alanındaki kullanımı da önem kazanmıştır. YZ’nin din eğitimine entegrasyonu, din ve eğitimde dönüştürücü bir ilerlemeyi temsil etmektedir. Araştırma, dijital çağda din eğitimi için bir öğrenme aracı olarak yapay zekânın rolünü tartışmayı amaçlamaktadır. Bu kapsamda YZ'yi din eğitimine dâhil etmenin uygulanabilirliği, fırsatları ve riskleri değerlendirilmektedir. Araştırma, din çalışmalarında mevcut YZ uygulamalarının kapsamlı bir analizini sunarak, din eğitiminde teknoloji entegrasyonuna ilişkin literatürdeki önemli bir boşluğu doldurmaya yöneliktir. Çalışma, dini özgünlüğü korurken YZ çözümlerini uygulamak isteyen kurumlar için pratik yönergeler sunmaktadır. Ayrıca, YZ’yi din eğitimine entegre ederken etik ve insani değerleri korumanın önemini de vurgulamaktadır. Bu kapsamda araştırmanın politika yapıcıları, din eğitimcileri, Diyanet İşleri Başkanlığı ve diğer eğitim paydaşlarına katkı sunması beklenmektedir. Nitel araştırma yöntemlerinden sistematik literatür taraması ve doküman analizi yoluyla, din eğitiminde YZ kullanımının mevcut durumu araştırılmıştır. Çeşitli literatür kaynaklarından elde edilen bulguları sentezleyen çalışma, din eğitimi öğrenme yöntemlerinin YZ yoluyla başkalaşımının, din eğitiminde uyarlanabilirliği, duyarlılığı ve etkinliği artırmada önemli bir rol oynadığı sonucuna varmaktadır. YZ özellikle esnek, bağımsız ve bireysel öğrenmeye katkı sunmaktadır. Etkileşimli öğrenme ile din eğitiminde ilgi ve merak uyandırıp başarı analizi oluşturmaktadır. Ayrıca dini yorumları şekillendirmesi ve kutsal metinleri dönüştürme kolaylığı sunması da avantajlar arasındadır. Bu da ideal din eğitimi müfredatı oluşturmada etkili olmaktadır. Bunun yanında tembellik, teknoloji bağımlılığı, bilginin güvenirliliği ve doğrulanmasında ihmalkârlık ve insan etkileşiminin yok sayılması gibi problemlere de yol açabilmektedir. YZ dinin anlaşılması ve rehberlik etmesinde etik ve teolojik kaygılar da içerir. Din eğitiminde ve dini metinlerde etik ikilemlere, özgünlüğe ve metalaşmaya sebep olabilmektedir. Ayrıca toplumsal ve sosyal yaşama dair etik sorunlar da teşkil edebilmektedir. Makale, sürekli gelişen dijital çağda YZ’nin dini eğitimde kullanıma dair fırsatlar ve etik zorluklar hakkında sunulan bilgiler ışığında geleceğe dair öneriler de sunmaktadır.

Uno dei problemi che incontra chi affronta la questione israelo-palestinese è la cacofonia di piani interpretativi a volte tra loro contrastanti, che spesso rendono difficile individuare un terreno comune di confronto e dialogo tra i soggetti coinvolti, ma anche tra gli interpreti e i commentatori: spesso la diversità di accenti e di enfasi del mondo dell'informazione nasce non solo da una prospettiva ideologicamente motivata, ma anche dalla collocazione-scelta più o meno esplicitamente-del livello interpretativo della vicenda. Questa molteplicità di letture ha una spiegazione e un suo fondamento storico, ed è pertanto utile individuare le origini e le ragioni del loro sviluppo.

CITATION INFO:
‘The Continuing Quest for ‘Eucharistic Origins’ and the Implications of this Research for Theologies of the Eucharist,’ in Ethna Regan and Alan J. Kearns eds, Critical Questions in Contemporary Theology: Essays in Honour of Dermot A. Lane (Peter Lang, Oxford, Berlin, Bruxelles, Chennai, Lausanne, New York 2024), pp. 57-66.

The author of this article discusses the ways in which gender equality and intersectionality are understood and enacted in two recent feminist campaigns in Sweden that use similar techniques to mobilise support for different causes. The first campaign is the so-called Hijab Call-to-Action, a solidarity action that took place in 2013 in which women in Sweden wore a hijab (the Muslim headscarf) for one day in defence of Muslim women’s rights. This campaign manifests the ways in which the notion of gender equality brings with it a norm of secularity, but also how the equation of equality and secularity is contested. The second feminist campaign discussed is the so-called Pussy Bow Blouse manifestation that aimed at taking a stand in the controversies surrounding the Swedish Academy as a result of the Metoo campaign in Sweden. The author looks at the political and discursive processes enfolded in these campaigns as a sort of collective learning processes that connect feminist activism a...

This article uses microhistory methods to explore the impact of the changes in the first half of the twentieth century and how they are represented in the egodocuments written by women. The research is based on previously unknown and unpublished autobiographies and diaries of seamstress Dveira Dines. Her egodocuments are considered from four perspectives: what were the challenges of being a woman; what can be learned about childrearing and healthcare; whether women's egodocuments can be a chronicle of their generation; and what can they tell us about life in Vilne (Vilnius) and its people. The analysis of these documents shows that egodocuments written by women can help significantly expand our knowledge about everyday life and, in this case, can also show the historical events of that period from the perspective of an ordinary citizen or participant rather than an organizer or ideologue.

Aspects of Ancient Greek Cult II: Architecture – Context – Music is an interdisciplinary and international conference drawing participants from across the fields of Classical Archaeology, Classical Philology, Ancient History, Architecture and Musicology. The purpose of the conference is to foster a joint, trans-disciplinary investigation of aspects of ancient Greek cult.

The keynote speakers are Erik Hansen, Professor emeritus, the Royal Danish
Academy of Fine Arts, School of Architecture, Mark Wilson Jones, Senior
Lecturer in Architecture at the University of Bath and Dominique Mulliez,
former Director of École Française D’Athènes. Final remarks will be delivered by Richard Hamilton, Paul Shorey Professor Emeritus of Greek at Bryn Mawr
College and founder and Senior Editor of the Bryn Mawr Classical Review.

There are at least three distinct approaches to critically discussing the possible existence of nonhuman animal morality. The first examines selective pressures on capacities that are implicated in what is recognizably moral (e.g., Cartwright 2010). A second approach typically highlights various pro-social capacities exhibited by various nonhuman animals as well as what may also be virtuous (or vicious) behavior (e.g., Bekoff and Pierce 2009). The third approach provides analyses of what is taken to be constitutive of human moral agency and shows where these elements are present among nonhuman animals (e.g., Flack and de Waal 2000). Among the challenges facing those participating in this discussion is the development of an empirically

Sin duda que las ambiciones, guerras y atropellos de los señores de este mundo hacían imprescindible una adecuada capacidad de defensa de todo lo que para la Cristiandad en su conjunto representaba la Sede Apostólica. Así lo comprendieron algunos de los señores de este mundo, empezando por Constantino que cedió a la Iglesia parte de su patrimonio romano (donde se ubicarían las basílicas de San Pedro y San Pablo). Se constituye así lo que se llamó el Patrimonium Petri, que se fue acrecentando o disminuyendo en función de las intenciones de tal o cual noble o príncipe del entorno. Es el año 750 cuando, de hecho, comienza lo que se llama el poder temporal de los papas: para defenderse de las asechanzas del caudillo longobardo Astolfo (r.749- 756), el papa Esteban II (r.752-757) pide ayuda a Pipino el Breve de Francia (715-768), quien derrota a Astolfo y otorga al Papa el feudo sobre Roma y su entorno.
Transcurren más de mil años de efectivo o formal poder temporal con avatares, más o menos edificantes a tenor de las pasiones y presiones de unos y otros, casi siempre nacidos de la escasa fidelidad a la recomendación de “…dar a Dios lo que es de Dios”. Era un poder temporal que se hacía notar en las directrices de todos los centros de cultura de la Cristiandad: en teoría, hasta el llamado Renacimiento (siglos XIV y XV), las principales academias y universidades europeas hacían girar todo el saber pensar, saber hablar e, incluso, saber hacer en torno a la idea de un Dios, principio y fin de todas las cosas.

‘Naša pravda: nezavisni list autonomističkih muslimana’ izlazio je u Sarajevu od subote, 18. juna 1921. do 1922. godine. Prve godine je glavni urednik bio inžinjer Mustafa Čelić, za kojeg se navodi da je kasnije bio član redakcionog odbora. Uredništvo i uprava ‘Naše pravde’ smatrali su da je to jedini nezavisni muslimanski list, te da ima za cilj biti “dostojan izraz volje i želja muslimanskoga naroda Bosne i Hercegovine u borbi za naša islamska nacionalna vjerska i ekonomska prava”.

İslâm kültür geleneğinde insan eylemlerine ilişkin değerlendirmelerden biri de "kesb" kavramını merkeze alan öneridir. Bu öneri, temelde kader inancına ilişkin bir perspektif oluşturmayı amaçlar. "Kesb" kuramı ve onun teolojik yorumu, insan eylemlerini anlamlandırmaya çalışan kuramlardan sadece biridir. İslâm kelâm geleneğinde kökleri çok erken dönemlere uzanan kesb kuramı, Kur'ân'ın kavrama yaptığı vurgu sebebiyle yaygın bir kullanım imkânı elde etmiştir. Bu teolojik tezi, Eş'arî'nin yaygınlaştırdığı varsayılır. Eş'arî ekolün "kesb" teorisi bağlamında oluşturduğu teolojik dilde belirleyici öge, onların Allah algısı olduğu söylenir. Kesb kuramının diğer önemli temsilcisi ise Mâtürîdî ekoldür. Bu ekol, Eş'arî ile aynı dönemde fakat İslâm kültür merkezinin daha taşra sayılabilecek bir bölgesine mensuptur. Mâtürîdî kelâm ekolü kesb kuramına ilişkin geliştirdiği perspektif sonuçta kesb kuramının diğer temsilcisi olan Eş'arî yorumdan daha özgürlükçü ve insanın sorumluluğu ile insanın ahiretteki konumu arasındaki ilişkiyi daha rasyonel bir zeminde ortaya koymuş görünüyor. Eş'arî ekolün kesb yorumu ise insanın teolojik konumunu ortaya çıkarmaktan uzak görülmüş ve İslâm kelâm geleneğinde eleştirilere muhatap olmuştur. Özellikle insanın yapmaya güç yetiremeyeceği eylemlerden sorumlu olduklarını teolojik açıdan mümkün görmelerinden dolayı, onların kulluğun teolojik gerekçelerini göz ardı ettikleri söylenmiştir. Buna karşın Mâtürîdî kesb yorumu, insanın güç yetirebileceğinden daha fazla bir sorumluluğu olabileceğini varsaymaz. Bu çalışmada Eş'arî ve Mâtürîdî teoloji geleneklerinin "kesb" kuramına yükledikleri anlam ile insanın ahiretteki konumu arasındaki ilişki ele alınacaktır. Çalışmamızdaki amacımız bir kuramın ya da ekolün savunusunu yapmak ya da görüşleri sebebiyle birini yermek değil, bir teolojik soruna ilişkin iddialarını ve konuya ilişkin çözüm önerilerini görmektir.

Written words are deeply implicated in ‘law’, most centrally, court opinions. Strange that we call them ‘opinions’ because they are really edicts—words backed by violence.
The function of opinions coupled with violence is to create a reality. The creation process defines an enforced reality—a domination process.

. . . believe in God, believe also in me . . . -John 14.1 "Authoring Authority" analyzes the ways texts function to generate social cohesion while at the same time advancing the power interests of their authors. The study is a comparative, critical, and interdisciplinary/transdisciplinary excavation of the religion-making efforts of the first-century Christian Apostle Paul and the nineteenth-century Mormon Prophet Joseph Smith. This comparison defamiliarizes and recharacterizes the heroes and originstories of the dominant (and my own) tradition to force important questions about scholarly perspectives, interests and deferences (protection, exceptionalization), self-reflexivity, and politics. The project's critical orientation deploys insights and models from a range of disciplines to "read" these texts for what they signify and how they function in nascent social formations. The texts of these men were presented as if their contents were other than the products of embedded social actors (e.g. "it really is God's word" 1 Thes 2.13) contending for limited resources such as discursive authority and social power. These charismatic narrators harnessed the authority of pre-existing texts and traditions and integrated them with contemporary perspectives and sentiment. Their texts and performances offered a contingent construal of reality as ultimate reality-which served the power needs of their authors and the existential needs of their communities of subscribers. The dissertation begins with the articulation of an analytical framework appropriate for the critical and comparative academic study of religion. Chapter two contextualizes the lives of these men within cultural settings that provided motivation, made available vocational training and, ultimately provisioned social opportunities for them as adept charismatics. Chapter three directly illuminates the range of techniques embedded in texts, both implicit and explicit, of claiming power and developing a following. The final chapter wrestles with the functional role of deception in social formation and human life. v CONTENTS ABSTRACT .

This book is a natural continuation of previous works arising from a number of research projects in which one of the co-authors was principal investigator and the other a member of the research team.1 The goal of the projects was to identify and compile all available historical sources on Slavic pre-Christian religion, and to determine whether it was possible to reconstruct the religion from these sources. Slavic pre-Christian religion is at a disadvantage with respect to other religions of ancient Indo-European peoples: Slavs did not leave any direct written evidence of their religion. Like the other Indo-European peoples, their culture was originally non-literate, but in their case they did not adopt writing until they adopted Christianity. That is why the evidence which has reached us on their religion is all indirect, late and necessarily with an ideological bias, as it was produced within the framework of monotheistic religions, whether by Christian or Muslim authors.

The Implicit Relational Assessment Procedure (IRAP) is a relatively new measure of implicit cognition that tests cognition as relational behavior instead of an associative activity and thus may provide a more specific measure of cognitive repertoires, including those for social biases, than better known implicit measures such as the Implicit Association Test (IAT). A small body of IRAP research provides tentative evidence for this measure's potential. The current study adds to this research by using the IRAP to assess for social biases for race, religion, gender, and obesity. Overall results show medium to large effect sizes for all conditions except obesity, as well as interesting trends at the trial-type level. These outcomes and possible future directions of IRAP research are discussed.

In this article, I compare my experience having taught two different “stand-alone” science/faith/origins classes with my experience of integrating science/faith/origins issues into introductory physics courses. (Both sets of experiences have been in the context of Christian liberal arts colleges.) The latter setting proved to be quite challenging, and I have tried three approaches to meet this challenge: (1) readings from auxiliary texts, (2) student “journaling,” and (3) presenting limited topical lectures. This third approach has been the most “successful” by far due to its intriguing and nonthreatening nature. I will provide a synopsis of each lecture, when each occurs during the physics course, the pedagogical structure of the presentation order, and a few caveats of which to be aware.

EL CAMBIO CLIMÁTICO Y LA TRANSICIÓN ENERGÉTICA
El cambio climático (CC) es una preocupación que crecientemente
forma parte de la agenda pública en los países latinoamericanos.
En septiembre de 2014 se reunieron más de un centenar de países
en la Cumbre del Clima 2014, convocados por el Secretario General de
la ONU, como instancia de preparación de la Cumbre de la Convención Marco de las Naciones Unidas sobre el Cambio Climático que se
realizaría a fines del año 2015 en París y en la que se resolvería, entre
otras cosas, el futuro del protocolo de Kyoto

This article explores how the meaning of citizenship is articulated and debated in the aftermath of the legal prohibition of the slaughter of cow progeny and making the sale or possession of beef a punishable offense in the western Indian state of Maharashtra. The prohibition illuminated contradictions between the cultural roots of nationalism as opposed to democratic citizenship and how the two are increasingly in friction with the rising popularity of the Hindu right. Public action and debate in the aftermath of the beef ban (as it came to be popularly known) bestowed multiple conceptions of citizenship in the light of profound social divisions providing for the space to seek political solidarity with other marginalized groups. Here, I suggest that paying attention to the subtler nuances of political action through a framework of solidarity as opposed to that of resistance can bring to light ways in which citizenship is debated and shaped in urban India.

The men turned away and went toward Sodom, but Abraham remained standing before the LORD.23 Then Abraham approached him and said: "Will you sweep away the righteous with the wicked?24 What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for the sake of the fifty righteous people in it?25 Far be it from you to do such a thing-to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?" (Genesis 18: 22-33) Abraham pleaded with us on behalf of the folk of Lot. Lo! Abraham was mild, imploring, penitent.

This volume maps the international academic debate on secularity. It places seminal contributions from within ‘Western’ academia alongside less well-known texts from various parts of the world; in several cases this is the first time that they have been translated into English. The volume demonstrates that the academic debate on secularity was and is a global debate, with contributions from many regions. The collected texts relate to each other either directly or indirectly by referring to similar arguments – whether reinforcing or criticising them – and thus create a discourse. When speaking of global secularity, we therefore do not insinuate a uniform ‘world secularity’ resulting from the alleged global diffusion of ‘Western’ norms, ideas and concepts. It is rather a web of relations that is constituted via various different references. These references are not evenly distributed: the development in ‘the West’ is often the point of reference to which positions from other regions relate, to which they connect, or from which they distance themselves. But the references are not completely unidirectional: We also present texts from Europe that underline the multidirectionality of the process, even early on. Thereby, the volume offers the reader the material with which to trace these global exchanges and references.

Apart from the manuscripts Pelliot tibetain 795 and 796, the Yukti­ṣaṣṭikā­kārikā is recently found in a third Dunhuang Tibetan manuscript, namely, Pelliot tibetain 688. This fragment comprises only a single folio, with text that overlaps with passages already known from Pelliot tibétain 795 and 796 (Li Xuezhuand Ye Shaoyong 2014). Here, I present a transcription of this newly identified folio alongside parallel passages from the corresponding text in the Derge Tanjur. This preliminary edition aims to support scholars who require access to different versions of early Tibetan textual witnesses, serving as supplementary material for more detailed and comprehensive philological analyses.

SERMON Hebrews 12:1-3 DALE R. WELLS Dimmitt, Texas Our family finally saw the:: highly acclaimed movie "Chariots ofFire" a few weeks ago. That was quite an experience. It is rare that something designed for entertainment conveys a worthwhile message, but "Chariots of Fire" is one movie that does. The movie focuses on the real lives of two young Britons in the 1920s as they trained to run in the 1924 Olympics in France . One of the men, Harold Abrahams, was a Jew. He ran more than anything else to silence the anti-Semitism of his day. Hi s race was first, his country second . Eric Liddell was the other runner . He was the son of a Protestant minister and a missionary to China. Running was just a joyful diversion to him . And, as the movie develops, it becomes clear that, to Eric Liddell, his God was first and his country second. Liddell ran against Abrahams only once, and he won. But that is not important to the moral of his life. Both represented Great Britain in the 1924 Olympics. When Liddell contemplated competing in the events, he had to weigh carefully whether he was shirking his obligations to God's work . Family and friends were divided over whether or not he should compete . A superior in his denomination offered some advice. He said Eric's talent for running was a gift from God to be used for God's glory. His missionary

This Article starts by analysing the first mentioning of the legendary King Arthur in the world history and it goes on by describing its possible Oral History Transmitters. By analysing the way people dressed and behaved during the Dark Ages and further on during the Middle Ages this Article intends to emphasise the importance of the Arthurian Oral History Transmitters along the centuries. The article proposes to analyse the society which moulded the Legend from generation to generation always, existing means of transmitting it regardless the Age or the social status.

Jewish sacred texts and legal codes present slavery as a matter of fact and not as an institution that needs to be eliminated. The chasm between contemporary repudiations of slavery and its acceptance and legitimation in our textual tradition confront us with a stark ethical challenge: What should we do when the very sources that are the foundations for Jewish ethics offend our moral judgment? The broad consensus among Jews today that slavery is immoral makes it an instructive example for reflecting on how to respond to ethical lapses in the traditional texts we revere. We argue that confronting the reality of slavery in rabbinic tradition is a moral imperative that forms better readers and more responsible leaders. We offer a case study of one of the most famous enslaved characters in rabbinic literature, Tavi, the slave of Rabban Gamliel.

Halakhah and Aggadah: It has been over one hundred years since Hayim Nahman Bialik challenged the notion that these two concepts are opposites, and yet a dichotomous understanding still pervades scholarly discussion. In his 1916 essay, Bialik likened the relationship of halakhah and aggadah to that of "ice and water," characterizing their intimacy as "that of speech to thought and emotion, or of action and sensible form to speech." 1 His proposal that halakhah and aggadah are inseparable aspects of Jewish culture and imagination reverberates in critical scholarship, for example, in the oft-quoted statement of Professor Yaakov Sussmann that "halakha and aggada are two sides of the same coin." 2 But the implications of this insight have yet to fully penetrate, even among those scholars who are at the forefront of challenging the dichotomy. In this essay, I seek to extricate the concept of aggadah from the tight grip of the halakhah-aggadah conceptual binary. Revisiting two oft-cited talmudic narratives that center on the status of aggadah, 3 I demonstrate how the imposition of the halakhah-aggadah binary on talmudic materials is an anachronism that impedes contextual analysis. Reading these stories in the cultural context of their composition opens up new insights into the meaning of "aggadah" for the storytellers of the Talmud and for the Talmud's earliest audiences.

ABSTRACT
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This document includes my formal letter to the Washington State Bar Association responding to questions posed by Disciplinary Counsel in ODC File No. 24-01883. At issue is whether a lawyer acting under a religious calling — through a faith-based legal ministry — can be disciplined for advancing legal arguments in accordance with ecclesiastical purpose.
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This response explains the structure and mission of the Church of the Gardens and SLAC (its legal auxiliary), and how my role as Church Advocate is defined not by commercial contract but by spiritual calling.
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The attached preliminary responses (Exhibit A) offer a question-by-question reply and contextualize my representation of those the Church exists to serve.
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I am publishing this not only to respond publicly and transparently to state authorities, but also to preserve a record of conscience-based legal advocacy. My hope is that others around the world — lawyers, judges, believers, and seekers of justice — will read, reflect, and discern for themselves whether a lawyer may also be a minister of truth.

Abstract:                                                                                                                                   
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Submitted as Exhibit B in response to ODC File No. 24-01883, this document outlines the founding mission of the Church of the Gardens — a faith-based organization dedicated to pursuing truth, resisting injustice, and advocating for those harmed by systems of power. Adopted in 2015, the Mission Statement affirms that law, when wielded with conscience, can be a sacred tool for restoring justice and dignity.                                                             
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This statement describes the Church’s vision for a ministry rooted in action — including legal advocacy against corruption, government abuse, and structural inequality. It frames this work not as secular litigation, but as a form of service to God and neighbor.
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Publishing this exhibit makes clear that my representation of clients through the Church was never about personal gain. It was, and remains, about answering a spiritual calling — to confront what is unjust with truth, and to do so in love, faith, and fidelity to the mission I accepted.