What if Plato's Symposium took place in present-day America rather than in ancient Athens? The Thanksgiving Symposium imagines this, and makes it happen. Like Plato's dialogue, The Thanksgiving Symposium focuses on the age-old question: what is the nature of love? In The Thanksgiving Symposium, three men and three women of varying ages and degrees of closeness meet for Thanksgiving dinner. Their particular situations give rise to a discussion of love in the general and the specific, leavened (...) with the normal give and take of social interaction. During the evening, much is discussed and some things are decided. Plato's dialogue verges on being a play about philosophy rather than a philosophy, people discussing things rather than a philosopher telling us what to conclude. The Thanksgiving Symposium develops this aspect of Plato while offering a new philosophy that responds to the old. Is the result a play? A dialogue? A philosophy? Like Plato's Symposium, it is all of these at once. (shrink)

This research aims to determine what is meant by the terms Praise and thanksgiving the difference between them, and the relationship that brings them together in the light of Arabic dictionaries and the Holy Qur’an. This research also aims to show the extent to which the relationship between praise and thanksgiving has been affected by the transition from the limited linguistic framework to the horizons of the Holy Qur’an. This research is based on a combination of induction, analysis (...) and conclusion. Among the most important findings of the research are the following: First- Praise and thanksgiving are not synonymous linguistically or idiomatically. Second- The relationship between Praise and thanksgiving in linguistic dictionaries is about generality and particularity relationship; and it is the same in the Holy Qur’an, but that relationship has revolved in linguistic dictionaries in a limited horizon. However, when I studied the difference from Quranic perspective, I found a wider range of differences, not limited by time or place and the aspects of that relationship multiplied. Third- Praise (to Allah Almighty) is for the blessings He has bestowed upon us, and for the attributes of perfection with which He has been characterized. As for thanksgiving, it is only for the blessing. (shrink)

in eds. Yujin Nagasawa and Erik Wielenberg, New Waves in Philosophy of Religion (Palgrave MacMillan 2008).

The value of human bodies for the teaching of anatomy has been recognized since the 16th century. Many medical students are exposed to the process of body donation as human dissection continues to play a fundamental role in many medical courses. The opportunity of dissection not only provides students with an educational approach to learning human structure but also exposes them to the emotions surrounding death and dying and the role of the anatomical donor in their journey. This paper explores (...) the subject of body donation in relation to anatomical examination, the relationship the donor has to the medical student experience and the purpose of thanksgiving services. The paper concludes with a brief description of a study carried out at a UK medical school to seek the views of first- and second-year medical students on the purpose, place and value of thanksgiving services. (shrink)

All major religions accept that organ donation is an individual choice and the same is true when it comes to donating one's whole body to medical science. While religious groups have ‘official’ views, it is common, given the various denominations and subgroups within a religion, to have deviation from the official message. This paper provides some insight into the views of religious leaders from one local community in the UK on the act of body donation. The paper also demonstrates the (...) importance that the Abrahamic religions place on providing opportunities for remembrance and thanksgiving for those who have died and how this is extended through the services of thanksgiving that are held by medical schools for those who have donated their bodies to medical science. (shrink)

Use of Psalm 22 through the pre-Christian centuries and critical analysis of our Gospels working back from them to Jesus meet in a picture of the cross as lament in suffering and thanksgiving for what God then did. To that extent, the intent of the psalm came to supreme expression in Jesus.

This research aims to determine what is meant by the terms Praise and thanksgiving the difference between them, and the relationship that brings them together in the light of Arabic dictionaries and the Holy Qur’an. This research also aims to show the extent to which the relationship between praise and thanksgiving has been affected by the transition from the limited linguistic framework to the horizons of the Holy Qur’an. This research is based on a combination of induction, analysis (...) and conclusion. Among the most important findings of the research are the following: First- Praise and thanksgiving are not synonymous linguistically or idiomatically. Second- The relationship between Praise and thanksgiving in linguistic dictionaries is about generality and particularity relationship; and it is the same in the Holy Qur’an, but that relationship has revolved in linguistic dictionaries in a limited horizon. However, when I studied the difference from Quranic perspective, I found a wider range of differences, not limited by time or place and the aspects of that relationship multiplied. Third- Praise is for the blessings He has bestowed upon us, and for the attributes of perfection with which He has been characterized. As for thanksgiving, it is only for the blessing. (shrink)

I argue, first, against the idea that Christian thanksgiving is about counting one’s blessings, or finding something specific in every circumstance which is intended by God for one’s own good. For we cannot know how God specifically intended to benefit us in most circumstances, and such knowledge is required for blessings-counting; and the New Testament models a different kind of thanksgiving which makes more sense in light of Christian theology. I also argue against the conception of Christian gratitude (...) as a positive (pleasant-feeling) emotion, given the fallen nature of the world; instead, it must be a mixed emotion, combining a pleasant-feeling anticipatory joy over God’s action of world-salvation with unpleasant feelings such as dissatisfaction, restlessness, or yearning. (shrink)

Knowledge of sins of speech derives from knowledge of God and from knowledge of created nature as teleological, rational, social and communicative. Speech is directed to God and neighbours; it is causal and irrevocable; good speech demonstrates integrity, good intent, justice and moderation. Sinful speech arises from wicked intention and damages both speaker and hearer. Blasphemy opposes vocal confession of God with disparagement of his excellence. Defamation opposes justice by speaking against the neighbour’s good reputation. In the Christian community, the (...) speech of regenerate creatures is under repair, as thanksgiving to God and edification of neighbours are established by the moving power of the Holy Spirit. (shrink)

The reinterpretation of the Lord’s Prayer (Mt 6:9–13) as a prayer of thanksgiving rather than petition, based on their argument that the aorist tense in imperative and/or subjunctive verbs signifies actions completed in the past, along with their critique of the Lembaga Alkitab Indonesia (LAI) translation as erroneous, sparked debates among Christians in Indonesia and was leveraged by non-Christian groups to question the Bible’s authenticity. This study aimed to evaluate the validity of Purnomo et al.’s research by focussing on (...) their interpretation of the aorist tense in imperative and/or subjunctive verbs, research methodology, use of literature, critique of the LAI translation and theological implications. A comprehensive review of literature and exegesis was conducted to analyse the grammatical, linguistic, methodological and theological aspects of the text. Based on a detailed examination, this study found that their interpretation of the aorist tense in imperative and/or subjunctive verbs in the prayer was unsupported by linguistic evidence and contradicted the principles of biblical Greek grammar, where the aorist tense emphasises ‘aspect’ rather than ‘time’ (e.g., ‘past tense’) of actions. Consequently, the theology derived from their study was flawed. Moreover, the study affirmed that the LAI translation accurately reflects the original context of the text. This research concluded that Purnomo et al.’s interpretation of the Lord’s Prayer (Mt 6:9–13) contained significant theological and linguistic errors that require revision.Contribution: This research critically contributes to biblical theology by addressing interpretative challenges in Matthew 6:9–13, refuting claims that the Lord’s Prayer expresses gratitude based on the aorist tense. It reaffirms the prayer as a supplication, grounded in biblical Greek grammar and theology, while defending the accuracy of the LAI translation. Advancing critical exegesis, the study promotes rigorous theological discourse and a deeper understanding of Scripture. (shrink)

Each year, Peter Singer, the philosopher, ethicist, and Animal Rights activist, teaches a large undergraduate class on Ethics. In advance of the Thanksgiving holiday in America, he gives a lecture to his students on the ethical issues involved with its journey to our holiday tables. He covers how the bird came into existence and the kind of life and death it has as well as the conditions of the workers involved with its production and the environmental impact of their (...) being factory farmed. It is not a pretty picture and may lead one to think twice about their turkey traditions. This very short book will be an expanded form of the essay based on that lecture he wrote for our book, Ethics in the Real World. The plan is to increase that essay from about 1,000 words to 8,000 and package it as an On Bullshit-sized book which could be a Thanksgiving classic! (shrink)

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1873 edition. Excerpt:...but it does not follow that knowledge is not good. It is more needful that I should be a good Christian, than that I should be able to make good shoes. But this, too, is needful for one who is a shoemaker, and his Christianity is to show (...) itself in his earthly calling, and not to be an excuse for unskilfulness therein. And here, too, the case is similar. It is true that knowledge puffs up, that is, superficial knowledge, the appearance of knowledge, where its reality and solidity are wanting; while true knowledge, and earnest genuine research, makes a man humble and modest. For the more we learn, the more we perceive what we owe to others, and the more we know, the more we perceive how little we know. Heal research, moreover, is impossible without self-denial, devotion, and a feeling for truth which will not be ashamed to confess its errors to itself and others. To investigate is a moral labour, and not a mere exercise of the mind. True science cannot be separated from morality, and true morality has always a religious root, even when this is unconfessed. When we investigate, too, we owe our best discoveries to God; our best possessions are a gift from above. When Pythagoras had discovered his famous geometrical theorem concerning the squares of a right-angled triangle, he sacrificed a hecatomb to the gods. And Kepler concluded his famous work on the motion of the planets with hearty thanksgiving to God. The true disciples of science have ever been the pupils of that heavenly wisdom of which St. James says that it is " peaceable, gentle, easy to be entreated, without partiality, and without hypocrisy." And does not all knowledge, when we go deeply into it, lead is to God? What Bacon said of philosophy, that " a little inclineth mens minds... (shrink)

In the aftermath of scandals such as those at Enron and WorldCom, there is a growing suspicion of the corporate world. For this reason it is more important than ever for firms to maintain a good reputation. In Building Reputational Capital, Kevin T. Jackson offers a practical guide to taking the high road--the only path that leads to lasting success. Based on extensive research and real-world experience, Building Reputational Capital reveals basic principles of integrity and fairness with which firms can (...) build an enduring reputation. More than image, a firm's reputation is a form of capital often neglected in the boardroom and overlooked in conventional analyses of financial statements. Speaking directly to the work experience of real people in practical business settings, Jackson couples each principle with straightforward actions that drive management systems, and he provides tested strategies--from downsizing techniques to e-commerce tips--that cultivate the hidden power of a good reputation. He outlines the advantages of a superior reputation, describes the vital role the firm's leader must play, offers ways to build and protect your reputation on the Internet, and shows how to rescue your reputation once disaster hits. Perhaps most important, he shows how to strike the right balance of virtues like authenticity, honesty, responsibility, and stewardship of the environment, employees, and the economy. Highlighted with real-life success stories--from giants like Hewlett-Packard to small firms like Thanksgiving Coffee Company, Building Reputational Capital offers a simple but effective guide for executives, managers, entrepreneurs, legal professionals, and corporate consultants. (shrink)

List of Contributors vi Introduction vii 1 A New Definition of ”Omnipotence’ in Terms of Sets 1 Daniel J. Hill 2 Can God Choose a World at Random? 22 Klaas J. Kraay 3 Why is There Anything at All? 36 T. J. Mawson 4 Programs, Bugs, DNA and a Design Argument 55 Alexander R. Pruss 5 The ”Why Design?’ Question 68 Neil A. Manson 6 Divine Command Theory and the Semantics of Quantified Modal Logic 91 David Efird 7 Divine Desire (...) Theory and Obligation 105 Christian B. Miller 8 The Puzzle of Prayers of Thanksgiving and Praise 125 Daniel Howard-Snyder 9 A Participatory Model of the Atonement 150 Tim Bayne and Greg Restall 10 Basic Human Worth: Religious and Secular Perspectives 167 Christopher J. Eberle 11 Imperfection as Sufficient for a Meaningful Life: How Much is Enough? 192 Thaddeus Metz Index 215. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 39.2 (2005) 36-57 [Access article in PDF] "Being With": The Resonant Legacy of Childhood's Creative Aesthetic Lori A. Custodero Teachers College, Columbia University Introduction...enrichment of the present for its own sake is the just heritage of childhood....1In this paper, the qualities of artistic pursuit exemplified in the musical play of children and the compositional processes of adults provide a context for exploring how "being (...) with" influences teaching and learning. Specifically I propose that "being with" music generates a sense of the aesthetic as we both transform musical materials — timbres, pitches, rhythms, phrases, harmonies — and are transformed by our experiences with them, and that "being with" others as we partake in musical activity often broadens and deepens that experience. In many ways, this is an exploration into why childhood matters, how it functions as a mirror for our adult lives as we experience and revel in the seemingly miraculous moments of aesthetic insight, where the familiar is welcomed with fresh perception and the addition of novelty is greeted as the solution to a previously unfathomable problem. It is also about why children matter, as our responses to their ways of being connect and transform us as adults. In this piece, recorded observations of children's musicality are juxtaposed with first-person accounts of adults' creative processes, revealing contributions to our understanding of artistry-in-action as it is manifested in both the musical and the pedagogical. The Aesthetic in Childhood and Adulthood To be "in the moment" is to encounter the aesthetic — fully engaged in an activity for which one's individual contributions are perceived as vital, aware of surprise relationships between seemingly disparate phenomena, and enveloped by sensory messages of color, sound, and movement meeting personal criteria for beauty. Such experiences exemplify features of artistry, an approach defined by openness to possibility and orientation toward discovery, where cues emanating from involvement in activity are clearly interpreted and utilized, and reflection is an ongoing process informing action. Characterized by a sense of wonder and ability to imagine and invent, the creative worlds of young children have provided a source of artistic genesis cited by composers, performers, psychologists, and educators.2Edith Cobb's thoughtful, groundbreaking account of the relationship between childhood and artistry, The Ecology of Imagination in Childhood, was introduced by Margaret Mead, who highlighted the work's thesis: "that in the imaginative experiences of childhood could be found the essential kernels of the highest forms of human thought."3 The legacy of childhood is universal to our existence; in acknowledging its contributions to ontological and cultural artistry, we can both connect personal histories across the [End Page 36] lifespan and identify characteristic trends across a spectrum of aesthetic rendering.4One trait common to both the child and the creative adult is a focused attentiveness to perceived affordances, that is, materials and human resources accessible in the environment. Acting upon and with these resources,children and artists become aesthetic agents as sensitivity to both experience and milieu combine to produce relevant and innovative outcomes.5 These two interactive dimensions have been described in interviews with composers I have interviewed as "being with the moment" and "being with yourself and at the same time with another" and are operating in the musical play of children, as noted in this description recorded by a mother/student: On Thanksgiving Day, we had a family gathering of sixteen people, five of whom are under the age of eight years. Three-year-old Louise is thrilled to be with her female cousins, who all dress up in ballet-type frilly costumes in order to put on a "show" for the family. Cousin Lily, now eight years old, assumes the role of pianist, while Louise, and five-year-old cousin Amy creatively dance to Lily's improvised accompaniment. Their movements are directly related to Lily's playing, in her fluidity and well as "jumps!" Here, family members serve as catalysts for creative activity — costumes and musical instruments in the environment... (shrink)

Theism is often supposed to be distinguished from atheism by the heavy weight of metaphysical belief that it carries. This paper argues that this is not as illuminating a way of distinguishing the theist's from the atheist's outlook as is often supposed. The key divergence consists not so much in matters of theoretical belief or philosophical argument as in practical differences in affective response and in the adoption of certain models for living. Two characteristically religious virtues, humility and hope, and (...) two distinctively religious responses, awe and thanksgiving, are discussed in order to illustrate this. The paper's conclusion, while not denying a cognitive core to theism, argues that warranted assent to the metaphysical truth of God's existence cannot be a precondition for theistic hermeneusis and praxis.1. (shrink)

As I shall be taking issue with Michael Durrant for the bulk of this paper, it is appropriate, as well as a good way to start, to register my endorsement of his arguments in chapter 4 of The Logical Status of God l for the conclusion that sentences about God are typically used to express propositions, and that acts of thanksgiving and petition to God presuppose that some such propositions are true. The present paper is therefore a continuation of (...) Mr Durrant's attempt to locate the status of the term ‘God’ in propositions expressed by sentences of the form ‘God is F’. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Abnegation as Key to Providence:Six Spiritual Theologians on ProvidenceDavid W. FagerbergIf a contest were held for the most difficult doctrine, I suppose it would be a toss-up between Trinity, Incarnation, and transubstantiation. But if the contest were over the most awkward doctrine, I predict that providence would take the prize. We believe it; we want to believe it; we find it difficult to believe it. In the continuing friction (...) between Christian faith and a modern worldview, the rivalry seems sharpest between providence and modernity's footings in secularity (no divine reality), autonomy (no divine interference), and chance (no divine steering).Several reactions might follow. One might ignore the issue; one might house the viewpoints in two heterogeneous spheres; one could believe the one but live under the regulation of the other; perhaps one would call in philosophy to conduct a workaround by metaphysics, or linguistic analysis of determinism and freedom. I do not propose to follow any of these paths, but to rather turn to a different resource, namely, consult some classic Catholic spiritual writers to examine how they treat the doctrine of providence. They believed it; they wanted to believe it; they found less difficulty in believing it than we do. In fact, they seem to find joy in the doctrine of providence. My suspicion as to why this is so is because they place the difficulty of believing providence in the heart, and not in the head, and so attunement to providence is less an intellectual struggle and more an interior accomplishment. They gazed fixedly at what God wants for the soul. Most of the actions taken by a parent might be misunderstood by the child if the child does not know the actions were designed to encourage and support coming to maturity. [End Page 343] Most of the actions taken by God might be misunderstood by the soul if the soul does not believe these graces were designed to bring about deification. Providence is the execution of God's design for the perfection of a human being as a mystical liturgist living in union with him.I have recently been researching a cast of characters I have been calling "theologians of liturgical abnegation," for whom providence is undergirded by an act of liturgical abnegation.1 Although all speak of providence, six of these authors have given significant attention to the doctrine of providence, either in a separate monograph or in large portions of their corpus, and for an understanding of providence I propose to listen to these spiritual writers instead of to the philosophers. Providence is being "abyssed" in love (de Sales), and it requires particular and personal faith (Grou), which means we do not choose our own crosses (Fénelon), but instead make trustful surrender (Saint-Jure and de la Colombière) because we prefer God's will to our own (de Caussade).Francis de Sales—Being Abyssed in Love"It is our duty to adore this amiable Providence, by casting ourselves into its arms."2 We cannot worship God as God without acknowledging his providence. The obligation to daily liturgize God with adoration, glory, and thanksgiving requires delight in his daily providence, but such acknowledgment is not primarily a rational act, it is an act of liturgical abnegation that consists of casting ourselves into God's arms in a way that will contribute to his greater glory. Even sorrow, trial, and tempest can contribute to God's glory. "I am expecting a great tempest to burst over me, but I await it joyously; and looking to the Providence of God, I hope that this will conduce to His greater glory, and the more perfect repose of my soul."3 Providence operates differently in each life because God desires a different measure of [End Page 344] glory from each life. If we are confused about providence's work in a life, it is because we are ignorant of the glory to which each life will contribute. Our life-liturgies will not be the same, but they will each delight God, who is their source. "Every one will see and love him, according to the particular measure of glory which the divine Providence... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Trinitarian Theology of Hans Urs von Balthasar: An Introduction by Brendan McInernyEndika MartinezThe Trinitarian Theology of Hans Urs von Balthasar: An Introduction by Brendan McInerny (Notre Dame, IN: University of Notre Dame Press, 2020), 250 pp.Thomas Aquinas affirms that knowledge of the doctrine of the Trinity is useful to think about creation and about the salvation of humanity (Summa theologiae I, q. 32, a. 1, ad 3). (...) Brendan McInerny addresses this challenge by introducing, in a captivating and suggestive way, the Trinitarian theology of Hans Urs von Balthasar. This book responds in great detail to the question posed by Balthasar in Razing up the Bastions: What place does the doctrine of the Trinity have in Christian existence? In order to answer this question, the author divides the book into four chapters, preceded by an introduction and followed by a conclusion. The first two chapters are about the immanent Trinity, the third about deification, and the last one about apophaticism.In the introduction, McInerny comments on Balthasar's distinct theological method. This method has been praised by some scholars, such as Lucy Gardner or David Moss, for presenting old mysteries in new configurations; but it has also been criticized by other scholars such as Karl Rahner or Karen Kilby for alleged Gnosticism or presuming a "God's eye view... above Tradition, Scripture or history... against his [Balthasar's] desire to remain epistemologically humble" (6). McInerny reaffirms that Balthasar never belittles the abysmal difference between creatures and God; but rather, he recognizes that alterity is founded on a principle of similarity. Thus, the Thomistic real distinction does not stop the possibility of creatures becoming "sons and daughters of the Father, in the Son, by the Holy Spirit." Instead, difference is the principle of similarity, since it is founded on the "movement of the divine essence... the kenotic outpouring, self-sacrifice, self-gift of the intra-trinitarian difference" (13).Chapter 1, "God is Love: Hans Urs von Balthasar's Theology of the Immanent Trinity," deals with the generation of the Son, the procession of the Holy Spirit, and thus the divine relations. The author explains that Balthasar seeks to affirm a strong unity in the person of the Father as the foundation of divinity or as the core of the mystery of selflessness and pure love. This unity, however, appears in the very difference between the persons in an "intra-mental act of producing distinct persons capable of reciprocal acts—a reciprocity required if God is love" (16). The Father is Father insofar as he eternally gives the entirety of divinity to the Son; and the Son is Son insofar as the groundless "love of the Father finds its expression in the mirror of the Son's own groundless consent to, and thanksgiving for, being [End Page 382] begotten" (26). The Spirit is in-between the Father and the Son as their bond of love so that it seals and maintains "the infinite difference between them"; the Spirit is the "identity of the gift-as-given and the gift-as-received in thanksgiving" (28). In the order of processions, the Spirit proceeds from the Father and the Son in a miracle of eternal fruitfulness. The author argues in this chapter that there is both an active and passive function in each person of the Trinity due to a real I-Thou relationship that occurs in the divine life. Despite the provisional nature of any concept applied to God, this dialogue can be considered "of reciprocal wonder and worship, of infinite reciprocal gratitude,... the reciprocity of divine love as therefore the reciprocity of divine worship, adoration and prayer" (41).In chapter 2, "A Confluence of Diverse Tendencies: The Sources of Balthasar's Immanent Trinitarian Theology," the author seeks to put Balthasar into context. McInerny highlights the influence of Richard of Saint Victor and Bonaventure in the context of the Franciscan and Thom-istic dispute over whether the Father is Father by generating the Son, or if he generates insofar as he is Father. Balthasar says that "the Father cannot be thought to exist "prior" to his self-surrender. He is the movement of self-giving that... (shrink)

The inspiration for this paper came rather unexpectedly. In February 2006, I made the long trip from my home in Sioux City, Iowa, to Torino, Italy in order to witness the Olympic Winter Games. Barely a month later, I found myself in California at the newly-renovated Getty Villa, home to one of the world's great collections of Greco-Roman antiquities. At the Villa I attended a talk about a Roman mosaic depicting a boxing scene from Virgil'sAeneid.The tiny tiles showed not only (...) two boxers, but a wobbly looking ox. ‘What is wrong with this ox?’ asked the docent. ‘Why is he there at the match?’ The answer, of course, is that he is the prize. And the reason he is wobbly is because the victor has just sacrificed this prize to the gods in thanksgiving, by punching him between the eyes. A light went on in my head; I turned to my husband and whispered, ‘Just like Joey Cheek in Torino.’ My husband smiled indulgently, but my mind was already racing. I realized that by donating his victory bonus to charity, Cheek had tapped into one of the oldest and most venerable traditions in sport: individual sacrifice for the benefit of the larger community. It is a tradition that derives from the religious function of the ancient Olympic Games and it deserves to be revived the modern world. (shrink)

The New Parish, beloved by the most recent church documents, meets several challenges for its renewal, among them the caring for the poor. This commitment, the agape expression of Christ, is fundamental in this world in which the seeds of individualism and neo-paganism are gaining strength. Thus, in an exercise of systematic theology that re-connects biblical theology and pastoral, an important way is to look at the caring for the poor in the example of the Apostle Paul. Paul organized a (...) collection for the saints of the Jerusalem church among the Asian communities, making visible church unity between Jews and Gentiles through charity. It was not only a solidary action, but the experience of Christian love that is given as Thanksgiving to God, He who by his grace saved us first. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Discover the Unknown Chekhov in Your ESL ClassroomNinah Beliavsky (bio)I was born in Moscow, ate aladushki, and listened to my mother read Chekhov in Russian. Kashtanka, a tale about a young, ginger-colored pup who gets lost, made me cry. And when I read about the death of Ivan Dmitrich Kreepikov, in The Death of a Civil Servant, I did not know whether to laugh or to cry. The poor (...) civil servant was sitting and watching an opera in a theater when all of a sudden he sneezed and spattered an old gentlemen, General Shpitzalov, in front of him. Now, as Chekhov writes, sneezing is not prohibited to any one or in any place; peasants sneeze, and even the chiefs of police sneeze. But, you see, the poor civil servant, being very much rank-conscious, could no longer live with himself after committing such a misconduct. He apologized profusely and went home, and without taking off his uniform, he lay down on the sofa, and... died.And what about Van'ka Zhukov, an orphan boy of nine apprenticed to a shoemaker who is being beaten and overworked. He writes a letter to his grandfather on Christmas Eve, begging him for the dear Lord's sake to take him away from his misery. After scratching his head and thinking for a moment, he dips his pen in ink and addresses his envelope: "The Village. To Grand Dad." He then dashes out into the street and pushes his precious letter through the opening of the postbox...The second part of my childhood I spent in Jerusalem; there I ate falafel with humus, was obsessed with perfecting the pronunciation of the Hebrew guttural "r," and read Miriam Yalan Shtekelis's children's poetry, which was filled with magical objects that laughed and cried. By the time I was in high school I was living in Milwaukee, eating fries and ice cream sundaes and reading O. Henry.The literature that one comes in contact with during childhood and young [End Page 101] adulthood is often deeply engraved on a person's psyche. It is similar to an adult craving sweets because of the psychological association with her childhood and a safe and protected environment. We tend to think back to the "good old days" because we find comfort in our past. Today, as an adult, a wife, and a mother, I often find refuge in my childhood memories. And, like most people, much of what I encounter and read today I tend to associate with my past. If I come across a story that I heard in my childhood, as I search for something new and amusing to give to my college English-as-a-Second-Language (ESL) students, I try to incorporate it into my curriculum. A few years ago I came across the story The Necklace by Guy de Mappassant and immediately recalled reading it in my adolescence. This story brought back the warm memories of home that I felt would be understood and identified with by my foreign students. Today, this story is one of my students' favorites. By using stories from my own past, I feel that I can bring to my class discussions a unique perspective—my own recollections and feelings and an interpretation not only academic in nature but also personal. Often, my international students will recall hearing or reading some of the same stories (that I bring to class) in their childhood, in their native tongues, and thus these stories will not seem out of context anymore because there will be a sense of connection.I teach ESL to college students—reading and writing at the intermediate and advanced levels. Aside from following the standard curriculum of using grammar and writing textbooks, I bring to my ESL classes music, opera, art, young adult novels by American writers, and short stories by both international and American writers. For instance, my students enjoy reading O. Henry's "The Christmas Present," "The Last Leaf," and "The Two Thanksgiving Day Gentlemen." These stories are about real people—just like my students—they are about everyday events, they are humorous and tragic in nature, and they have an unexpected twist... (shrink)

In 1697, the Presbyterian, William Bates, presented an address, on behalf of some dissenting ministers, to William of Orange. In this, he called for measures against the Socinians and Deists, and, in particular, for the banning of the publication of Socinian works. Bates' address was published in JOHN HOWE, Sermon Preech'd on the Day of Thanksgiving (1698). On 17th February, 1698, the House of Commons presented an address to the King, We do further, in all humility, beseech Your Majesty, (...) that Your Majesty would give such effectual order, as to Your Royal Wisdom shall seem fit, for the suppressing all pernicious books and pamphlets, which contain in them impious doctrines against the Holy Trinity, and other fundamental articles of our Faith, tending to the subversion of the Christian Religion; and that the authors and publishers thereof may be discounted and punished.The statute 9 and 19 William III, c. 32, An Act for the more effectual suppressing of Blasphemy and Profaneness, accepted these requests. It prohibited the writing, publishing and teaching of doctrines that were contrary to the Trinity, Christian truth or the divine authority of the Old and the New Testaments.It should be noted that the Toleration Act of 1689 does not extend tolerance to, amongst others, those who deny the dogma of the Trinity. It was not until 1813 that the Unitarians were free to practise their cult. The Trinity Act (An Act to relieve persons who impugn the Doctrine of the Holy Trinity from certain Penalties. 53 Geo. III, c. 160) of that year exempted the Unitarians from the penalties laid down by the Toleration Act and by the Blasphemy Act quoted above. (shrink)

Although Balthasar strongly opposes the content of many modern theologies, his very method of theologizing moves within the orbit of a typically modern systematization. The methodological reductionism he blamed Karl Barth for in matters of Christology, makes its reappearance in his own treatment of the trinitarian kenosis. This is especially true to the extent that he makes himself dependent on the mystical visions of Adrienne von Speyr which all focus on the Son’s godforsakenness in the act of redemption. In his (...) Theodramatics Balthasar scrutinizes the conditions of possibility for the sin of the world to be taken away. The answer lies in a concatenation of divine acts of selfemptying or selfsacrificing, starting with the intradivine begetting of the Son, and procession of the Spirit – continuing with the calling forth of a creation , up to the point of the Son’s godforsakenness undergone and carried out on the level of his divine relationship with the Father. Redemption can never be cheap. It has to take place in the way of a humanly unimaginable ‘separation from God’ experienced from the side of the Son's ineradicable, grateful union with the source deity. Only this way, by anchoring godforsakenness in the heart of the trinitarian relations, can God be justified – justify himself – having ventured to create finite liberties that have become prone to evil. The article highlights Balthasar’s theological transposition of modern Theodicy topics, such as logic of perfection, condition of possibility, and a theory of compensation . In this logic no room is left for a human cooperation in matters of salvation. The sole response from us, humans, can only consist in relentless thanksgiving mixed with feelings of awe. We are, in the first instance, spectators and not actors in the trinitarian drama. (shrink)

Dunn, Geoffrey D As a seminary student I was taught that a homily ought to end with a eucharistic link. Mature reflection leads me to conclude that the entire homily is itself the eucharistic link. It joins together the interplay of the life of the assembly and the Scriptures, on the one hand, and the great prayer of thanksgiving on the other. My reflections are missing the element of the life of the assembly, which can be supplied only by (...) individual preachers in touch with their communities, but hopefully they provide something of the reason why, on this particular occasion, the assembly can move on to offer God thanks. (shrink)

Explores how the emotional experience of gratitude has been enlisted in neoliberal governance through the language of debt. In The Art of Gratitude, Jeremy David Engels sketches a genealogy of gratitude from the ancient Greeks to the contemporary self-help movement. One of the most striking things about gratitude, Engels finds, is how consistently it is described using the language of indebtedness. A chief purpose of this, he contends, is to make us more comfortable living lives in debt, with the nefarious (...) effect of pacifying the citizenry so we are less likely to speak out about social and economic injustice. To counteract this, he proposes an alternative art of gratitude-as-thanksgiving that is inspired by Indian philosophy, particularly the yoga philosophy of the Bhagavad Gita and Patanjali’s Yoga-Sutras. He argues that this art of gratitude can challenge neoliberalism by reorienting our politics away from resentment, anger, and guilt and toward a democratic ethic of thanksgiving and the common good. Jeremy David Engels is the Sherwin Early Career Professor in the Rock Ethics Institute and Associate Professor of Communication Arts and Sciences at Penn State University. He is the author of The Politics of Resentment: A Genealogy and Enemyship: Democracy and Counter-Revolution in the Early Republic. (shrink)

This book examines the collection of prayers known as the Qumran Hodayot (= Thanksgiving Hymns) in light of ancient visionary traditions, new developments in neuropsychology, and post-structuralist understandings of the embodied subject. The thesis of this book is that the ritualized reading of reports describing visionary experiences written in the first person "I" had the potential to create within the ancient reader the subjectivity of a visionary which can then predispose him to have a religious experience. This study examines (...) how references to the body and the strategic arousal of emotions could have functioned within a practice of performative reading to engender a religious experience of ascent. In so doing, this book offers new interdisciplinary insights into meditative ritual reading as a religious practice for transformation in antiquity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Prayer in Greek ReligionFrances Hickson–HahnSimon Pulleyn. Prayer in Greek Religion. Oxford: Clarendon Press, 1997. xvi + 245 pp. Cloth, $75.The study of prayer in ancient Greece faces rather daunting obstacles. Only four brief texts remain which scholars agree may represent authentic examples of cultic prayer: the twoword prayer of Eleusinian initiates, the Athenian [End Page 632] prayer to Zeus for rain, a prayer to Demeter for the barley (...) sheaf, and the dithyramb of Elis, for a grand total of forty words. In addition, there are three fifth–century hymns from Epidaurus, a form not universally agreed to be prayer. In the area of epigraphic evidence, the largest body of prayer–like addresses derives from curse tablets which mostly postdate the classical period and which arguably belong not to the study of religion but to that of magic. Votive inscriptions, while plentiful, are rarely in prayer form. Thus, of necessity, the scholar is largely dependent on literary evidence, most of which is poetic.Thus it is a challenging task which Simon Pulleyn took on in this revised version of his doctoral thesis: to describe and interpret the mentality of all types of prayer in archaic and classical Greece in a relatively slight volume (216 pages plus appendices, etc.). The resulting monograph, "the first book–length study of Greek prayer to appear in English" (jacket), will prove a useful introduction to the body of evidence and major lines of research on Greek prayer. His work will be especially welcome to those not competent in the ancient languages, for Pulleyn translates all of the prayers proffered as examples, as well as modern foreign–language quotations. He also includes a brief glossary of fifteen Greek words especially important in the study of prayers. While he quotes an abundance of illustrative prayers, both literary and epigraphic, and devotes considerable space to lexicographic discussions, nevertheless he produces a quite readable text.Rejecting the broader definition of prayer as any address or appeal to supernatural powers, used by Aubriot–Sevin (Prière et conceptions religieuses en Grèce ancienne, Lyon, 1992), Pulleyn defines Greek prayers as "articulate requests directed toward the gods" and proposes a four–part classification of (1) prayers based on ξενία (2) curses (), (3) entreaties (λιταί), and (4) supplications ().While there is considerable ancient evidence to support the association of prayer with petition, such a narrow description leaves in limbo other types of address to the gods, such as thanksgivings and greetings, which are too important to be left out of this or any comprehensive study of prayer. And so Pulleyn is forced to devote much space to the discussion of material which he does not technically consider prayer. In fact, he himself varies between the technical use of the term "prayer" and the more common modern definition, a practice which naturally leads to some confusion. On occasion, he resorts to the term "prayer–like" to describe nonpetitionary addresses to gods.Perhaps the reason for this emphasis on petition is the author's main thesis that is the primary characteristic of the relationship between the ancient Greeks and their gods, and thus of prayer as well. Pulleyn explains thus: "it refers to a whole nexus of related ideas that we would call reciprocity. When one gives something to a god, one is giving in the sense that the offering is pleasing; but equally one is storing up for oneself a feeling of gratitude on the part of the god, which is also The whole two–way relationship can be called one of " (4). [End Page 633]This thesis, which is prominent in the first half of the book, is most fully developed in the second chapter, where Pulleyn examines prayers of the type, known particularly from the Homeric epics. He is especially concerned with the da quia dedi(t) model, which presents an argument for fulfillment of the accompanying request based on sacrifices previously offered. Numerically, in Homer and elsewhere, this is not a common prayer type. Although it would seem to violate the typical pattern of sacrifice offered in conjunction with prayer requests, Pulleyn argues convincingly for interpretation of this prayer type within the context of reciprocity. The connection with... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Prayer in Greek ReligionFrances Hickson–HahnSimon Pulleyn. Prayer in Greek Religion. Oxford: Clarendon Press, 1997. xvi + 245 pp. Cloth, $75.The study of prayer in ancient Greece faces rather daunting obstacles. Only four brief texts remain which scholars agree may represent authentic examples of cultic prayer: the twoword prayer of Eleusinian initiates, the Athenian [End Page 632] prayer to Zeus for rain, a prayer to Demeter for the barley (...) sheaf, and the dithyramb of Elis, for a grand total of forty words. In addition, there are three fifth–century hymns from Epidaurus, a form not universally agreed to be prayer. In the area of epigraphic evidence, the largest body of prayer–like addresses derives from curse tablets which mostly postdate the classical period and which arguably belong not to the study of religion but to that of magic. Votive inscriptions, while plentiful, are rarely in prayer form. Thus, of necessity, the scholar is largely dependent on literary evidence, most of which is poetic.Thus it is a challenging task which Simon Pulleyn took on in this revised version of his doctoral thesis: to describe and interpret the mentality of all types of prayer in archaic and classical Greece in a relatively slight volume (216 pages plus appendices, etc.). The resulting monograph, "the first book–length study of Greek prayer to appear in English" (jacket), will prove a useful introduction to the body of evidence and major lines of research on Greek prayer. His work will be especially welcome to those not competent in the ancient languages, for Pulleyn translates all of the prayers proffered as examples, as well as modern foreign–language quotations. He also includes a brief glossary of fifteen Greek words especially important in the study of prayers. While he quotes an abundance of illustrative prayers, both literary and epigraphic, and devotes considerable space to lexicographic discussions, nevertheless he produces a quite readable text.Rejecting the broader definition of prayer as any address or appeal to supernatural powers, used by Aubriot–Sevin (Prière et conceptions religieuses en Grèce ancienne, Lyon, 1992), Pulleyn defines Greek prayers as "articulate requests directed toward the gods" and proposes a four–part classification of (1) prayers based on ξενία (2) curses (), (3) entreaties (λιταί), and (4) supplications ().While there is considerable ancient evidence to support the association of prayer with petition, such a narrow description leaves in limbo other types of address to the gods, such as thanksgivings and greetings, which are too important to be left out of this or any comprehensive study of prayer. And so Pulleyn is forced to devote much space to the discussion of material which he does not technically consider prayer. In fact, he himself varies between the technical use of the term "prayer" and the more common modern definition, a practice which naturally leads to some confusion. On occasion, he resorts to the term "prayer–like" to describe nonpetitionary addresses to gods.Perhaps the reason for this emphasis on petition is the author's main thesis that is the primary characteristic of the relationship between the ancient Greeks and their gods, and thus of prayer as well. Pulleyn explains thus: "it refers to a whole nexus of related ideas that we would call reciprocity. When one gives something to a god, one is giving in the sense that the offering is pleasing; but equally one is storing up for oneself a feeling of gratitude on the part of the god, which is also The whole two–way relationship can be called one of " (4). [End Page 633]This thesis, which is prominent in the first half of the book, is most fully developed in the second chapter, where Pulleyn examines prayers of the type, known particularly from the Homeric epics. He is especially concerned with the da quia dedi(t) model, which presents an argument for fulfillment of the accompanying request based on sacrifices previously offered. Numerically, in Homer and elsewhere, this is not a common prayer type. Although it would seem to violate the typical pattern of sacrifice offered in conjunction with prayer requests, Pulleyn argues convincingly for interpretation of this prayer type within the context of reciprocity. The connection with... (shrink)

The cultural background of the nard and its mention in connection with the Sulamite in the Song of Songs helps to understand Mary's gesture of anointing Jesus' feet . This was in thanksgiving for the resurrection. The nard as an exotic and strong aromatic plant acts mainly as a metaphor for life, love and value, confirmed by the symbolic values of the other plants mentioned with it in the Song . Special reference is made to its presentation as pistitós (...) and to its economic worth. John insists that the unction was performed on Jesus' feet; and this is the right way of anointing a man reclined for a banquet, while a previous anointing of the head remains plausible. The wiping up of the perfume on Mary's part hints to her participation in Jesus; both are defined by the significance of the nard. The nard was not used in any rite of kingship, nor for burial. And so Jesus' words referring to the poor and his burial are interpreted as an ironic reproach to Judas' criticism, and not as an explanation of Mary' gesture. The difficulty of combining the mention of some oil remaining for the future when all seems already poured out is solved by applying the narrative technique of presenting synchronicity and simultaneity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 101-104 [Access article in PDF] A Christian Response to Buddhist Reflections on Prayer Donald W. Mitchell Purdue University In his essay, Kenneth K. Tanaka considers two important elements of Christian prayer when he presents young Megan praying. First is the petitionary element of her prayer, and second is the relational element. Saint John Damascene expresses these same two dimensions in his classical definition of Christian (...) prayer: "Prayer is the raising of one's mind and heart to God, or the requesting of good things from God." 1 This movement of the mind and heart to God makes Christian prayer a living relationship that is itself a gift of God through Christ. The "heart" of a person is that hidden center in which Christ resides and from where his spirit moves both heart and mind toward God in a relation of love and devotion. As Saint Thérèse of Lisieux puts it, "For me, prayer is a surge of the heart... it is a cry of recognition and of love, embracing both trial and joy." 2 One responds to trials, one's own or those of others, with prayers of petition or intercession; and to joys or blessings with prayers of adoration, praise and thanksgiving. In all cases, the prayers are the dynamics of a person's relationship with God, where God is both ultimate source and object of the prayers.Tanaka also makes two comments about Christian prayer in its public forms. First, he questions the appropriateness of public prayers for civic leaders or for teams at athletic events. Does God choose to aid only some political leaders or nations, or choose sides in athletic games? Though I may feel that God must prefer my son's Little League team, or at least Notre Dame football for heaven's sake, certainly God loves and cares for everyone. Perhaps Tanaka's final characterization of Christian prayer is helpful here: "conversational, personal and hopeful." In a public event, one expresses in prayer one's hope, while understanding that God's providence embraces everyone in ways that are larger than one can comprehend.In the essay by Taitetsu Unno on the Jesus Prayer and Nembutsu, the question of dualism and both the initiative and the consequence of prayer is addressed. Unno points out that according to the Jesus Prayer tradition in Eastern Orthodoxy, the initiative of the prayer is from God, much like the intoning of Nembutsu arising from the Vow of Great Compassion. Here, as in Saint Thérèse's "surge of the heart," the ultimate subject and object of prayer are the same. Unno points out that the consequence [End Page 101] of such a Christian prayer is a sense that the world is infused with the presence of God in a way that is similar to finding the Land of Bliss everywhere. Indeed, I would add that this similarity applies to more than just the Jesus Prayer. Saint Teresa of Avila refers to a prayer experience that is not uncommon in mature Christian spirituality "in which is revealed to the soul how all things are in God, and how within himself he contains them all." 3After presenting these similarities between the Jesus Prayer and Nembutsu, Unno raises what he sees as a fundamental difference: the treatment of sin, blind passions, and ignorance. Unno quotes a Christian Orthodox text that calls for the utter rejection of sin and evil, and depicts grace as entering the soul and driving evil outside. Unno then says, "To negate evil, sin, and death means to deny a part of one's reality; to affirm them through transformation means to make one's life complete and whole." The latter approach is, for Unno, key to the spirituality of Shinran and Shin Buddhism. I would like to make two comments here. First, it is unclear as to what Unno is saying about the Shin approach to evil. How can one transform evil into its opposite without evil being "nullified and eradicated"? When the "ice" of one's passions melt into the... (shrink)

The speech of Gregory Thaumaturgus to the Christian scholar and theologian Origen is a historical document of unusual importance, both in terms of its content, depicting the master-student relationship of the time from the perspective of the student, and in terms of form, providing an actual implementation of the theory of rhetoric that was a cornerstone of higher education. Yet disagreement persists to this day in the scholarly literature over the generic classification of this first example of Christian epideictic oratory. (...) It is most frequently found categorized as a speech of thanksgiving, of praise, or of farewell. This paper discusses the grounds for the various definitions, examines the text itself in search of such grounds, and shows, in reference to two treatises on epideictic attributed to Menander Rhetor, why the most plausible classification is as a logos syntaktikos – a farewell speech, in which a traveler, by means of portraying and arousing emotion, laments the necessary parting and praises the person or people of whom leave is taken. (shrink)

This article will argue that much of Kierkegaard’s authorship is reflective of the characteristics of the Eucharistic liturgy found in the 1830 Forordnet Alter-Bog for Danmark (confession, invitation, preparation/exhortation, consecration, and thanksgiving/praise/blessing), particularly as each of those elements of the liturgy are reflected in his seven Discourses at the Communion on Fridays in Part IV of Christian Discourses. Major components of his authorship function as an indirect invitation to the single individual reader to inwardly experience the prototype-redeemer dialectic as (...) it was enacted in a typical Eucharistic liturgy of Kierkegaard’s day. The readers of Kierkegaard’s work make interpretive decisions not only about Kierkegaard’s texts, but most importantly about themselves, God, and the paradox of Christ, such that by the time they finish the authorship they find themselves inwardly standing at the foot of the altar, either offended by the paradox of Christ and ready to turn and leave, or beating their breasts alongside the tax collector. (shrink)

The most prominent Christian theologian and exegete of the third century, Origen was also an influential teacher. In the famed _Thanksgiving Address_, one of his students—traditionally thought to be Gregory Thaumaturgus, later bishop of Cappadocia—delivered an emotionally charged account of his tutelage under Origen in Roman Palestine. Although it is one of the few personal narratives by a Christian author to have survived from the period, the _Address_ is more often cited than read closely. But as David Satran demonstrates, this (...) short work has much to teach us today. At its center stands the question of moral formation, anchored by the image of Origen himself, and Satran’s careful analysis of the text sheds new light on higher education in the early church as well as the intimate relationship between master and disciple. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Suffering, Victims, and Poetic Inspiration Raymund Schwager University ofInnsbruck Poetic inspiration has something to do with the divine. The Greek tragedies are classic examples of that. The poets regarded themselves as inspired by the divine Muses, and in their works the gods are quite naturally present in the lives of human beings. Sometimes the gods treat them in a friendly way, sometimes they spur on conflicts or even inspire (...) human beings to take revenge upon one another. At the end of some tragedies the gods appear as a deus ex machina who brings everything to resolution, or at least pretends to do so. Nevertheless, it is not these various gods, but rather human beings themselves, suffering human beings more precisely, who are at the center of this dramatic event inspired by the divine Muses. Human beings suffer because they come into conflict with each other and fall victim to the vengeful and violent acts of others. In the Greek tragedies human beings do not act in a calm and sensible way. Rather, they are in bondage to their passions, and through these passions the gods speak to them. While performing a sacrifice of purification and thanksgiving, Heracles flies into a rage inspired by several of the goddesses and slaughters his own children. In a Dionysian frenzy Agaue and her companions tear apart her own son. Orestes, believing himself to be obeying a command of Apollo, kills his mother, who had committed adultery and murdered her own husband. And above all, the great, genocidal war of Troy did not so much originate in the longing of Paris for Helen, as in a dispute between the gods. In every respect human beings seem to be more the victims of the gods than themselves wicked persons who commit evil deeds—and they are above all the ones who suffer the most. Helen, the "cause" of the massive slaughter of the Trojan war, is exclusively depicted by Euripides in the role of one who suffers greatly, indeed even beyond the bounds ofhuman endurance. Even Medea, who goes so far as to kill her own children, is not 64Raymund Schwager depicted by the same poet as a moral monster, but as a woman overwhelmed by boundless grief. The gods thus appear in a somewhat murky light: they are indispensable to the poets' purpose yet at the same time severely criticized. For Euripides they are often much worse than human beings. In his Heracles, he goes so far in his irony as to depict the goddess of vengeance herself criticizing Hera, who makes Heracles suffer in order to quench her thirst for revenge which was caused by the unfaithfulness of her husband Zeus. Euripides considers all these stories of gods to be humanly-contrived fables. Nevertheless, he also believes that there can be no drama without the gods. How could the mysterious depths of human passions be understood without the gods? If the poet had no one to indict except other human beings, his works would quickly become nothing but tepid moral tracts. The gods are indispensable and yet they must be criticized: the poetic inspiration in the Greek tragedies thrives on ambiguity. Suffering humanity is confronted with an incomprehensible fate which only the poet's ambiguous parables and images are able to depict. The great suffering figures in the tragedies of Euripides find their echo in another tradition's suffering figure, whose fate is also depicted in poetic words. A suffering figure who also both listens to and argues with his God: Job. A misfortune has befallen Job, which he simply cannot understand. And while even his alleged friends torment him, he suffers even more from his God. Job feels persecuted by God, tormented and driven to despair. Job would like to argue with God and even take him to court. But he cannot do so. He experiences God as an invisible enemy who is present everywhere. Nevertheless, he turns to this same God in his deepest distress and is confident of finding a savior in him. The God of Job is contradictory: this is a God on whom Job can rely but with whom he must also struggle. However, it is just this contradiction... (shrink)

Numerous major holidays celebrate socially gathering in person. However, in major holidays that happened during the pandemic, desires to nurture relationships and maintain holiday traditions often conflicted with physical distancing and other measures to protect against COVID-19. The current research sought to understand wellbeing during American Thanksgiving in 2020, which happened 8months into the COVID-19 pandemic, after months of physical distancing and stay-at-home orders. American Thanksgiving is a major holiday not limited to any religion. We asked 404 American (...) adults how they spent Thanksgiving Day and to report on their experiences of that day. Predictors of wellbeing that we drew from self-determination theory were satisfaction of the fundamental needs for social connection, for doing what one really wants, and feeling effective. The predictors of wellbeing that we drew from regulatory focus theory were a focus on growth, and a focus on security. We found that feeling socially connected and focusing on growth related most strongly to wellbeing. Additionally, participants who saw even one other person face-to-face reported significantly higher relatedness satisfaction, promotion focus, and wellbeing than those who did not. Our research could help construct persuasive messages that encourage nurturing close relationships at major holidays while remaining safe against the virus. (shrink)

In his very valuable study of generic patterns in ancient poetry Francis Cairns assigns Propertius 2.28, [Tib.] 3.10 , and Ovid Am. 2.13 to the genre Soteria, that is works of congratulation and thanksgiving on the recovery from illness of a friend, and he sees the resemblances between the poems as due to the elegists’ attempts to produce ‘dramatized’ examples of the genre, with the situation developing from the girl's illness at the beginning of the poem to her recovery (...) at the end , pp.153–7). Cairns's arguments and interpretation of the poems should, I feel, be scrutinized carefully, especially since his classification of the poems has been accepted recently without demur by at least one scholar , 118 and n.50). (shrink)

We examined the associations of different types of prayer with subjective well-being—with a religious support as a potential moderator—in a sample of Korean adults. In a cross-sectional study, 468 participants completed measures of five prayer types, subjective well-being, and religious support. After controlling for background variables, the thanksgiving prayers had positive associations and supplication prayers had negative associations with subjective well-being. In examining the potential moderating role of religious support, the current findings showed that religious support strengthened the relationship (...) between reception prayer and subjective well-being, especially among individuals who perceived moderate and high levels of religious support. These findings indicate differential associations between prayer type and well-being in Korean adults. (shrink)

This research examines how an organization, Thanksgiving Coffee, establishes and maintains its legitimacy with its constituent publics. In line with Boyd’s (2000, Journal of Public Relations Research12(4), 341–353.) concept of actional legitimacy, Thanksgiving Coffee demonstrates a legitimation strategy addressing social issues and by responding to ethical and political questions. Applying Fisher’s (1984, Communication Monographs51, 1–18) concepts of narrative fidelity and probability, Thanksgiving Coffee’s policies and communication activities were found to alleviate the social issues to which they were (...) addressed and therefore reinforce perceptions of legitimacy among publics. Viewing the influence of organizations from a different perspective, this study provides an example of how the policies of an organization can have a positive impact on the broader society in which it operates. (shrink)

Should we understand our lives as stories? Narrativism answers Yes, a view that has recently been the subject of vigorous debate. But what should Christian philosophers make of narrativism? In this essay, I argue that, in fact, narrativism is a commitment of Christian teaching. I argue that there are practices which Christians have decisive reasons to engage in, which require us to see our lives as narratives, practices such as confession and thanksgiving.

This paper is an exploration of the Cartesian paradigms of clarity and univocity and how these inform contemporary educational theory and practice. Phenomenology is discussed as a way of disrupting Descartes' visions of clarity and distinctness as paradigms of knowledge and as a return of inquiry to life as it is actually lived. Analogical discourse is examined as a way of giving a voice to this sort of inquiry. Heidegger's notions of inquiry as obedience and thanksgiving are discussed.