The book The Indian Great Awakening by Linford Fisher is part of the scholarly work on involvement to Christianity of the Native American. A lot of this work, for now, has addressed individuals as well as groups of people. The writer takes a broad scope of the engagement of conversion to Christianity especially in the New England which involved Connecticut, Long Island, Rhode Island as well as west of Massachusetts. This took place between the year 1700 and 1820. This great awakening focuses on the change, growth, and patterns of Indian involvement in Christian matters with less emphasis on the roughness or smoothness of Native religion encounters.
The author attempts to examine the architype of the Christian baptism in this academic article by exploring the relationship between the baptism of Jesus by John the Baptist and Christian baptism. Many religious theorists believe the baptism Jesus received distinguished him from the baptism of other Jews by way of the gift of the Spirit, while classifying him with the people as the price for their sin. 4. The Complete Idiot’s Guide to Catholicism volume is pretty much self-described. It manages to encompass the world’s largest Christian denomination, a very complex and convoluted subject, into easily digestible nuggets of information.
What does it mean to be a Christian historian? How does one search through and interpret the past, but at the same time, hold true to our Christian values and beliefs? And how do we discern what these “Christian values” are? To me, being a Christian historian is being objective while attempting to integrate a multitude of perspectives, including a Christian perspective, into the history we research. There were five different scholars that were read in support of this essay.
On the other hand, these documents challenge me to reconsider my approach to presenting the Gospel message in private and corporate settings. In my opinion, believers must include the historical context relating to the disbelief and arguments against the resurrection when presenting the Gospel message to unbelievers. For example, there are five theories that argue against Jesus’ resurrection; according to The Existential Theory: the resurrection of Jesus was the “rising up” of faith in the hearts of the disciples and other believers . Having such information equips me to speak intelligently about the life, death, and resurrection of Jesus Christ historically and scripturally
As such, this theory stipulates the importance of the client confining in the counselor before the commencement of the counselling process (Johnson, Ridley & Nelsen, 2000). Moreover, this approach utilizes the combination of a secular and religious approach to dealing with psychological issues. As such, the counselor can draw insight from scientific principles and complement the decisions made with the religious aspect. As such, there is an inclusion of the provisions stipulated in the biblical counselling theory. The utilization of religiously sensitive interventions to neutralize psychological problems as pertained in this approach are similar to Crabb’s
(2009) and Fridlund et al. (2012) respectively. However, these hypotheses have gained much traction in the wider psychological community despite Powell, Digdon, Harris and Smithson (in press) theorizing a much more compelling candidate, Albert Barger. Ethics in psychology is a contemporary consideration and this fresh perspective has dictated a popular practice of re-examining the ethics of historical experiments with superfluous criticism. It is plausible that the outrage over possible unethical practice has distracted from the more parsimonious option presented by Powell et al.
While some believe not all assumptions and stereotypes are bad, but they force people of the group to fit in a generalized description stripping individuals of their uniqueness. According to the article, “ Positive Stereotypes Are Pervasive and Powerful” by Alexander M. Czopp, Aaron C. Kay, Sapna Cheryan, “even norms that emphasize and encourage superficial attempts to demonstrate inclusiveness, diversity, and multiculturalism at personal and institutional levels...often come with subtle but substantial costs.” There no are such things as positive stereotypes because although affiliating one’s identity with the stereotypic strengths of their social group can have a more immediate response towards group pride and collective self-esteem,
For contemplating God is not just through them but also in them. Through means that we can contemplate God by the use of the whole created universe, or to simply put it, this refers to the macrocosm. While in refers to the entrance of macrocosm in a microcosm (soul) through the use of five senses. At this point, one can see how some internal things particularly one’s sensory activities is considered as an image of God.
METHODOLOGY 3.1 INTRODUCTION 3.2 STATEMENT OF THE PROBLEM 3.3 VARIABLES AND OPERATIONAL DEFINITIONS 3.4 HYPOTHESES 3.5 TOOLS: 3.5.1 Allport & Ross’s Religious Orientation Scale 3.5.2 Levenson’s Locus of Control Scale 3.5.3 Oxford Happiness Questionnaire 3.5.4 Connor-Davidson Resilience Scale 3.6 SAMPLE AND PROCEDURE 3.7 STATISTICAL ANALYSES 3.8 SUMMARY 3.1 INTRODUCTION This chapter elaborates on the statement of the problem, the variables and their operational definitions. It contains descriptions of the tools used to measure the variables. It also states the hypotheses formed on the basis of the review of available literature related to the topic. 3.2 STATEMENT OF THE PROBLEM
Overlapping arguments and central empirical results state that the reception of sad films can indeed evoke positive feelings. The research on the sad film paradox varies in experiment design, which is why different studies come to varying conclusions and produce diverse theoretical approaches. More recent methods mostly focus on the concept of appreciation through meta-emotions, first developed by Oliver & Bartsch (2010). This positive reception can occur simultaneously with negative feelings about a particularly sad movie scene, which further supports the contradicting character of the paradox (Oliver & Bartsch, 2010). The field of research develops rapidly, which is why there is no comprehensive methodology on the subject yet (Gleich & Vogel,