• Jacob and Rebekah Solis' Wedding Photos (1)

      Jason Solis (2018-10-09)
      Jacob and Rebekah's Wedding on Oct. 10, 2018  Pictures at Annunciation Catholic Church in Green Bay Wisconsin
    • Jacob and Rebekah Solis' Wedding Photos (2)

      Jason Solis (2018-10-09)
      Jacob and Rebekah's Wedding on Oct. 10, 2018  Pictures at Annunciation Catholic Church in Green Bay Wisconsin
    • Jacob's address to Laban : a sermon preached in the Reformed Dutch Church at Greenwich in the City of New-York, August 9, 1818, on occasion of announcing to the congregation the resignation of his call /

      Rowan, Stephen N., 1787-1835.; Reformed Dutch Church at Greenwich (New York, N.Y.) (New-York : James Eastburn & Co.,, 1818)
      Mode of access: Internet.
    • Jacob's address to Laban. A sermon, preached in the Reformed Dutch Church at Greenwich, in the city of New-York, August 9, 1818,

      Rowan, Stephen N., 1787-1835.; Reformed Dutch Church (Greenwich Village (New York, N.Y.)) (New York, J. Eastburn,, 1818)
      Series statement on electronic version: The Cornell Library New York State Historical Literature.
    • Jain Vegetarian Laws in the City of Palitana : Indefensible Legal Enforcement or Praiseworthy Progressive Moralism?

      van Popering, Ruben (Linköpings universitet, Centrum för tillämpad etikLinköpings universitet, Filosofiska fakulteten, 2015)
      The city of Palitana, India, has become the first region known to legally install de facto meat bans, essentially making Palitana a vegetarian city by law. These legal steps seem to be the direct result of social pressure put on local legislators in the form of a mass hunger strike performed by local Jain monks. This thesis is aimed at discussing the background of this case, its connections to a broader general discussion of moral and ethical vegetarianism, and arguments in favor of and against the legal installment of a meat ban in the Palitana case. It is concluded that although the meat ban is ideologically and theoretically speaking ethically justifiable and defensible it is in practice, at least in its current form, not ethically desirable.
    • Jainism and ecology : nonviolence in the web of life

      Center for the Study of World Religions; Chapple, Christopher Key (1954-) (Harvard Univ. Press, 2002)
    • Jainism and Ecology: Nonviolence in the Web of Life

      Chapple, Christopher Key (2016-01-08)
    • Jainism, Dharma, and Environmental Ethics

      Jain, Pankaj (Union Theological Seminary (New York, N. Y.), 2010)
      Article discussing the absence of a formal category of environmental ethics in Jainism and Jainism's historical relationship to environmental ethics.
    • Jainism, Ethics, and Ecology

      none; Christopher Key Chapple; Loyola Marymount University (Equinox Publishing Ltd, 2010-05-11)
      Jainism advocates the practice of nonviolence (ahimsa), combining a strict ascetic practice with a view that life pervades all beings, including elements that are considered inert in other worldviews. Many Jainas are by translating this interpretation of the world into the broader arena of ecological ethics.
    • Jainism, Yoga, and Ecology: A Course in Contemplative Practice for a World in Pain

      Christopher Patrick Miller (MDPI AG, 2019-03-01)
      This article proposes an introductory course to Jainism vis-à-vis the categories of yoga and ecology. Following a short introduction, the main section of this paper introduces the contents of the syllabus for this upper division undergraduate theological studies course. Students will learn not only the history and philosophy of Jainism, but will also undertake basic Jain contemplative practices. Contemplative practice is used not merely as a technique of self-care, but rather, following some of Jainism’s foundational textual sources, first and foremost as a method for helping students to form a sense of ethical relationship and empathy with the world around them. Using such a pedagogical approach, which I situate as a specific form of “high-impact” learning, I suggest that at the completion of the course students will be better equipped to respond to our shared social and environmental crises. This article serves as both an introduction of this course to the academic community, as well as an invitation to scholars and professors of South Asian religious traditions to adopt the pedagogical approach proposed herein.
    • James Greenwood - Galatians 2:11-21

      Windsor Baptist Church, Belfast (2010-06-06)
      James Greenwood speaks on Galatians 2:11-21 continuing the series 'Fresh air and freedom'.
    • James Greenwood - I believe in justification

      Windsor Baptist Church, Belfast (2010-03-07)
      James Greenwood continues the I Believe series on doctrine looking at Justification.
    • James Greenwood on 57 Prayer

      Windsor Baptist Church, Belfast (2009-10-25)
      James Greenwood continues the 57 Prayer series on the Lord's Prayer.
    • James Nash as Christian Deep Ecologist: Forging a New Eco-theology for the Third Millennium

      Bernard Daley Zaleha; University of Californai, Santa Cruz (Equinox Publishing Ltd., 2009-07-22)
      The Wesleyan Quadrilateral, first explicated by Albert Outler, understands Christian doctrine as grounded in biblical scripture, church tradition, personal experience and reason, with scripture as the primary guide but in dialogue with the other three. In his article, James Nash inverted the Quadrilateral to give primacy to reason and experience, with experience expanded to include all available empirical data, receiving inspiration from scripture and tradition so long as they do not contradict the conclusions necessarily drawn from a rational reflection upon all experience, including empirical data as interpreted by science. From this inverted Quadrilateral, Nash concludes that the massive, anthropogenic losses to biodiversity ‘matter morally, not primarily because these other species are instrumental values for human needs and wants, but rather because these species are goods for themselves—intrinsic values—that humans ought to respect’. In so concluding, Nash created a Christian Deep Ecology that respects the intrinsic value of all creation.
    • Japanese Buddhism, Relativization, and Glocalization

      Ugo Dessì (MDPI AG, 2017-01-01)
      Within the field of study on Japanese religions, the issue of globalization tends to be associated with the missionary activities of some successful new religious movements, and there is a certain reluctance to approach analytically the dynamics of glocalization/hybridization and the power issues at stake. In this article, I address these and other related problems by taking my cue from the relativizing effects of globalization and a working definition of religion based on the concept of authority. To this aim, I focus on two case studies. The first concerns the ongoing greening of Japanese Buddhism. The second revolves around the adoption of meditational techniques by priests and lay practitioners in Hawaiian Shin Buddhism. My findings show that there are at least four factors underlying the glocalization of Japanese Buddhism, that is, global consciousness, resonance with the local tradition, decontextualization, and quest for power. Moreover, they indicate that it is possible to distinguish between two types of glocalization (glocalization and chauvinistic glocalization) and two configurations of glocalization (juxtaposition and integration).
    • Jardins de sagesse en Occident

      Brunon, Hervé (2014)
      La quête de la sagesse pourrait-elle être favorisée par le jardin, voire même s'y accomplir de manière privilégiée et progresser grâce à lui ? Une bonne part de la culture occidentale l'a pensé, ainsi qu'en témoignent la tradition biblique, Platon, Épicure, Augustin, Montaigne et Nietzsche, comme l'illustrent aussi quantité de réalisations, pour beaucoup encore conservées à travers l'Europe. Ce sont ces lieux destinés à la retraite, au parcours méditatif, à la contemplation ou à une forme d'action responsable, incarnée par le jardinier, que cet essai propose d'explorer. L'auteur interroge ainsi l'inépuisable sens théologique, philosophique ou poétique de ces jardins de sagesse, supports et figures d'une plus juste expérience du monde, qui continuent aujourd'hui encore d'aider à mieux vivre ensemble, accepter la condition humaine, atteindre une paix et une liberté intérieures, intensément percevoir la beauté de ce qui nous entoure.