SparkNotes: Hound of the Baskervilles: Themes
What I have since told some who are aware of my change of heart, is that I wish that rather than stand behind them and "pronounce" a blessing as if I really had some sort of special power to do so, I had sat with them where we could look each other in the eye as friends, and listened.
Essay 2: Belief in Paranormal Phenomenon Can Be a …
President Kimball posed for a now-famous Church News photograph holding a magnifying glass over a forged document he thought was authentic, with Mark Hofmann (liar and forger) standing next to him-arm around his shoulders. It was not encouraging to learn that the Lord's prophet, who supposedly held all the keys of the dispensation, including the keys of discernment had been duped. He and all the other apostles didn't have a clue that Hofmann was a liar and murderer. Despite all the stories I had repeated in seminary to the kids about the all-knowing power of discernment the prophets possessed, it turned out that they were fooled as easily as anyone else. In their eagerness to suppress documents embarrassing to the church, they had shelled out over $900,000 worth of rare church antiquities and cash to Hofmann.
REVERDIE (French, "re-greening" with possible pun on reverie): A Old French of poetry popular in the 1300s, in which the poetic speaker meets a conventional woman of great beauty--and often with supernatural power--who personifies the spring season, sexual fecundity, and verdant nature. In later ballads, a conventional encounter with the god of Love became another component of the genre. The lyrics of the reverdie were often set to music, and they may have functioned as dance-songs (Shipley 478). Typically, the poem or song would consist of five or six stanzas without a refrain, with a structure similar to a (Cuddon 792).
Why There Almost Certainly Is No God | HuffPost
Sociological studies (e.g., Ecklundt 2010) have probed the religiousbeliefs of scientists, particularly in the United States. Theyindicate a significant difference in religiosity in scientistscompared to the general population. Surveys such as those conducted bythe Pew forum (Masci and Smith 2016) find that nearly nine in tenadults in the US say they believe in God or a universal spirit, anumber that has only slightly declined in recent decades. Amongyounger adults, the percentage of theists is about 80%. Atheism andagnosticism are widespread among academics, especially among thoseworking in elite institutions. A survey among National Academy ofSciences members (all senior academics, overwhelmingly from elitefaculties) found that the majority disbelieved in God’sexistence (72.2%), with 20.8% being agnostic, and only 7% theists(Larson and Witham 1998). Ecklund and Scheitle (2007) analyzed responsesfrom scientists (working in the social and natural sciences) from 21elite universities in the US. About 31.2% of their participantsself-identified as atheists and a further 31 % as agnostics. Theremaining number believed in a higher power (7%), sometimes believedin God (5.4%), believed in God with some doubts (15.5%), or believedin God without any doubts (9.7%). In contrast to the generalpopulation, the older scientists in this sample did not show higherreligiosity—in fact, they were more likely to say that they didnot believe in God. On the other hand, Gross and Simmons (2009)examined a more heterogeneous sample of scientists from Americancolleges, including community colleges, elite doctoral-grantinginstitutions, non-elite four-year state schools, and small liberalarts colleges. They found that the majority of university professors(full-time tenured or tenure-track faculty) had some theistic beliefs,believing either in God (34.9%), in God with some doubts (16.6%), inGod some of the time (4.3%), or in a higher power (19.2%). Belief inGod was influenced both by type of institution (lower theistic beliefin more prestigious schools) and by discipline (lower theistic beliefin the physical and biological sciences compared to the socialsciences and humanities).
Literary Terms and Definitions R - Carson-Newman …
From the 1920s onward, the scientific study of religion became lessconcerned with grand unifying narratives, and focused more onparticular religious traditions and beliefs. Anthropologists, such asEdward Evans-Pritchard (1937/1965) and Bronislaw Malinowski(1925/1992) no longer relied exclusively on second-hand reports(usually of poor quality and from distorted sources), but engaged inserious fieldwork. Their ethnographies indicated that culturalevolutionism was mistaken and that religious beliefs were more diversethan was previously assumed. They argued that religious beliefs werenot the result of ignorance of naturalistic mechanisms; for instance,Evans-Pritchard noted that the Azande were well aware that housescould collapse because termites ate away at their foundations, butthey still appealed to witchcraft to explain why a particular househad collapsed. More recently, Cristine Legare et al. (2012) found thatpeople in various cultures straightforwardly combine supernatural andnatural explanations, for instance, South Africans are aware AIDS iscaused by a virus, but some also believe that the viral infection isultimately caused by a witch.