Andrew Wright. Spirits of Protestantism. Pamela E. Holding Yawulyu.
Peter Doran. Praying and Campaigning with Environmental Christians.
This illegal event was witnessed by a few hundred people but there were conflicting reports as to what had actually happened. News reports claimed that he used black magic to cause witnesses and several members of the audience to faint Rutten, The majority of reports say that he died in Switzerland in , though some that say he was seen in San Francisco with his lawyer after his alleged death. When these rites are religious in nature, they often also mark the spiritual dangers of transformation. The remaining two groups include the new literary species: ecclesiastical and theological literature, and popular poetry.
Maria Nita. A Sociology of Spirituality. Peter C. Practical Spiritualities in a Media Age. Professor Curtis Coats. Spaces of Spirituality. Nadia Bartolini. Entering the New Theological Space. John Reader.
Jonathan Leader. Religion in Consumer Society. Unconventional Wisdom. June Boyce-Tillman. Community Identity. Professor Sebastian Kim. Contemporary Issues in the Worldwide Anglican Communion. Abby Day. Spiritual and Religious Education. Mal Leicester. The Sacred in Exile. Gillian McCann. Rekindling Community. Secular Beats Spiritual.
Leadership in Christian Higher Education. Michael Wright. Religion and Youth.
Pink Dandelion. Visioning New and Minority Religions. Eugene V. Materiality and the Study of Religion. Tim Hutchings. The Religious Lives of Older Laywomen. Dr Abby Day. Coming In. Urs Mattmann. John Walliss. Critical Spirituality. Fiona Gardner. Soul, Community and Social Change.
Peter Westoby. Religion, Identity and Change.
Simon Coleman. Female Leaders in New Religious Movements. Singing the Rite to Belong. Helen Phelan. Numen, Old Men. Joseph Gelfer. New Religious Movements. Jamie Cresswell. Forgiveness and Politics. Kethoser Aniu Kevichusa. How might we explain his reticence? I think a fair shot at an explanation is this: the inherent complexities at the interface of religion and economics have been little studied nor understood, though the relationship may be profound. Can we fully demonstrate the relevance, validity, and potential of the notion that spiritual mores and underpinnings demonstrably effect development?
Here is the hypothesis: In the ultimate sense spiritual capital is the missing leg in the stool of economic development, which includes its better known relatives, social and human capital. You can invest in training and education, and you can be more productive, more efficient. It can also refer to a specialized knowledge, for example of philosophy, science, and religion, all in the context of the value that skill or knowledge brings to a particular employment such as the skills and knowledge necessary for the Managing Editor job at Metanexus.
Social capital, on the other hand, refers less to a value within an individual as to a value between individuals.
In communities where people are connected to each other in productive ways you can get more done. Social capital is about the value held within a group or community of people, such as the sense of being a team and working well together that a close knit group of colleagues might share, and what that sense brings to an organization.
A less financial sense of social capital might mean my trust that my friends will help me move from apartment to apartment, and their trust in me to help them do the same. The value of my group of friends in this sense is lost if my friendships are not maintained.
Cut in three quarters by joining two groups. Then they declined somewhat. And then they plunged. This precipitous decline has continued such that in the last few years membership in civil organizations have returned to depression levels. But it is not only membership in civic organizations, but a general downward decline in most social activities. Even picnicking has decreased, with the average American in going on five picnics a year, down to two times per year recently.
Religious organization attendance and voter turnout, says Putnam, follow the same pattern. Each rose steadily for the early years of the century, peaked around , and then just as steadily declined. What happened? Just when everyone is ready to provide their favorite theory of the great American moral decline of the second half of the 20 th century, Putnam puts on the breaks. Apparently, at the end of the 19 th and beginning of the 20 th century, the same drop in social capital occurred. Movement from other countries intoAmerica, and from the town and country into the cities, disrupted more rural and traditional practices of social capital.
The very concept of spiritual capital is premised on the idea that religions and religious communities represent an additional factor in economic development. Try the Kindle edition and experience these great reading features:.
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lirodisa.tk: Spiritual Capital: Spirituality in Practice in Christian Perspective ( Transformation and Innovation) (): Samuel D. Rima: Books. Editorial Reviews. Review. 'This book offers a fascinating survey of the concept of "spiritual Spiritual Capital: Spirituality in Practice in Christian Perspective ( Transformation and Innovation) 1st Edition, Kindle Edition. by SamuelD.
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