Showing papers on "Religious organization published in 1973"

Exposure to Pornography, Character, and Sexual Deviance: A Retrospective Survey

Abstract: Data from 365 subjects from seven types of social groups (jail inmates, college students of three ethnic backgrounds, members of Catholic and Protestant religious organizations) were examined. While amount of exposure was negatively related to the overall index of character, the relationship held primarily for those subjects first exposed after age 17. Amount of exposure to pornography was positively related to self-acknowledged sexual "deviance" at all ages of first exposure. Exposure was also related to a number of life history variables indicating early significant heterosexual experience and a greater involvement in homosexual and deviant sexual practices. A number of analyses were undertaken to explore the possible causal status which exposure to pornography may have with respect to sexual deviance. The pattern of obtained results leaves open the possibility that early exposure to pornography plays some causal role in the development of sexually deviant life styles or the possibility that exposure is merely part of or a product of adopting a sexually deviant life style. Language: en

The Pawnee Indians

Abstract: No assessment of the Plains Indians can be complete without some account of the Pawnees. They ranged from Nebraska to Mexico and, when not fighting among themselves, fought with almost every other Plains tribe at one time or another. Regarded as ""aliens"" by many other tribes, the Pawnees were distinctively different from most of their friends and enemies.George Hyde spent more than thirty years collecting materials for his history of the Pawnees. The story is both a rewarding and a painful one. The Pawnee culture was rich in social and religious development. But the Pawnees' highly developed political and religious organization was not a source of power in war, and their permanent villages and high standard of living made them inviting and 'fixed targets for their enemies. They fought and sometimes defeated larger tribes, even the Cheyennes and Sioux, and in one important battle sent an attacking party of Cheyennes home in humiliation after seizing the Cheyennes' sacred arrows. While many Pawnee heroes died fighting off enemy attacks on Loup Fork, still more died of smallpox, of neglect at the hands of the government, and of errors in the policies of Quaker agents. In many ways The Pawnee Indians is the best synthesis Hyde ever wrote. It looks far back into tribal history, assessing Pawnee oral history against anthropological evidence and examining military patterns and cultural characteristics. Hyde tells the story of the Pawnees objectively, reinforcing it with firsthand accounts gleaned from many sources, both Indian and white.

Religion In America: an historical account of the development of American religious life

Abstract: I. RELIGION IN A COLONIAL CONTEXT, 1492-1789. 1. Backgrounds and Beginnings. 2. The Colonial Encounter. 3. The Great Awakening. 4. The Birth of the Republic. II. THE NEW NATION, 1789-1865. 5. Religious Organizations in the Republic. 6. Thinking and Feeling in the Nineteenth Century. 7. The Flowering of Denominational Life. 8. Revelations and Visions of Religious Community. III. YEARS OF MIDPASSAGE, 1865-1918. 9. Race, Religion, and American Empire. 10. Jews, Catholics, Outliers and Other New Americans. 11. The New Intellectual Climate. 12. New Frontiers for the Churches. IV. MODERN AMERICA, 1918- . 13. The Shifting Religious Configuration. 14. Protestantism's Uneasy Journey to the Comfortable Fifties. 15. The Changing Roman Catholic Church. 16. Old and New Centers. Epilogue. Suggestions for Further Reading. Index.

The Political Ideas of the Opus Dei in Spain

Abstract: THE OPUS DEI WAS FOUNDED AS A RELIGIOUS ORGANIZATION IN 1928 by Father Escriva de Balaguer in Spain. Its existence is public but its membership has always been secret. During the period of the Civil War it went briefly underground, to re-emerge in Nationalist Spain. In 1947 it was recognized as the first Secular Institute by the Pope and the centre of the organization moved to Rome. It has been most successful in Spain where it profited from the extremely favourable conditions created by Franco's government for Catholic groups. Its aim was the re-conversion of all social classes and especially intellectual and bourgeois groups to a universal Catholic spirituality. It worked towards this aim through the positioning of its members in places of power within society: preferably in university chairs, banking, business or bureaucratic positions. Each member had the duty to lead an upright Catholic life and at the same time to convert the maximum possible number of his fellows to active Catholicism (or to membership of the Opus Dei), through the example of his life. This implied not only proficiency and diligence at work, but also the traditional spiritual values such as humility, chastity, obedience, etc. Escriva de Balaguer argued that the further Opus members could rise up the social ladder the more influence they would have on society in general and on their fellows.

News from the centre

Abstract: This journal The most important news from the Centre since I last wrote is that the future of Religion in Communist Lands is now assured. Our confidence is reflected in the fact that this issue is eight pages longer than the last. Nos. 4 and 5 will come out as a double issue. Since the beginning of 1973 we have received approximately the £3,000 of new cash donations and subscriptions which we need to ensure publication of the six issues for this year. This is what the printtng, postage, advertising and all incidentals will cost until the end of the year, but we need to remind ourselves that all the research and salary costs are being covered by those who donate under deed of covenant and the small number of religious organizations which support us. Basically, as from the first, it is still the committed individual who makes our work possible. Religion in Communist Lands is now going to 1,500 supporters. New subscribers have mostly given far above the minimum figure and we are most grateful for this. If only now we could find some way of pushing up the number of subscriptions to where it should be (5,000 is a realistic minimum for a world-wide organization like ·ours), the journal would then begin to subsidize some of our basic work a goal we must continue to pursue. Particularly we hope for a much greater response from church bodies than there has yet been and here I think our existing friends can help us. Also, the response from the United States has been small and we urgently need help to prorriote our work there.