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Women as Rabbis, 2007.
This paper explores the history of the role of women in Judaism to understand the contemporary position of women as rabbis.
3,305 words (approx. 13.2 pages), 19 sources, MLA, $ 94.95
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Abstract
This paper explains that women rabbis, who can be found in Conservative, Reform, Reconstructionist and even a few Orthodox Jewish communities, are largely a product of the Jewish feminist enlightenment, which has experienced the greatest change over the last few decades. The author points out that Jewish feminism perceives that historical Judaism is based on a broad patriarchal world view in which Torah, Israel and God have been construed from the male perspective. The paper concludes that the theology has never been opposed strongly to the idea of women as Rabbis; however, tradition and history have been the major reasons for denying it in the past. The paper includes several quotations.
Table of Contents:
Introduction
Separation
The Reform Movement
Women and Judaism
The Role of Women
Conclusion
From the Paper
"As Ruth Adler notes, the process of inclusion for women has been ongoing for some time. For two centuries, men and women claiming liberal Judaism have been learning what it means to include women in prayer. She notes that at the Hamburg Temple in 1818, "inclusion meant allowing women's voices to be heard in the choir." At a synagogue in 1851, it meant relocating women from the women's gallery to "the family pew" beside their male relatives. "For the Reform, Reconstructionist and Conservative Judaisms of the 1970s and 1980s, it meant beginning to ordain women as rabbis.""
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Augustine, 2007.
This paper studies St. Augustine's beliefs, concentrating on the concept of original sin.
1,172 words (approx. 4.7 pages), 6 sources, MLA, $ 40.95
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Abstract
In this article, the writer discusses that St Augustine, born in the Middle Ages, continues to be one of the most influential individuals in today's world regarding the matter of 'original sin' and what it means, how it is used in religion and why it should be of importance to mankind. The writer notes that Augustine's influence has been present for almost 1500 years and it is not dissipating quickly. The writer explains that part of that influence was the fact that he gave original sin a description that is still closely followed by many religions today. The writer concludes that Augustine would probably be pleased with the influence his work has had, both in the past and currently. The writer maintains that with 'original sin' prevalent in his thoughts, along with his numerous other writings, he will continue to have his thoughts and ideals espoused throughout mankind.
From the Paper
"Describing his influence as of paramount importance on the waning, old organization and the relatively new organization of the Catholic Church was exactly what Augustine may have been searching for. Instead of the mystical past, he wished to have a well-grounded future, giving exact meaning to what was seen as some well-intentioned but rather obscure ideas and ideals as espoused by former religious organizations."
"Other experts agree with Kligerman, including Jean-Francois Collange , who states the following in agreement with Kligerman's assertions regarding Augustine ... "
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Islam and Modernity, 2007.
This paper discusses the book "What Went Wrong: The Clash Between Islam and Modernity in the Middle East" by Bernard Lewis.
994 words (approx. 4.0 pages), 1 source, MLA, $ 35.95
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Abstract
In this article, the writer maintains that the title of Bernard Lewis' book, 'What Went Wrong: The Clash Between Islam and Modernity in the Middle East', immediately strikes the eye of the reader as potentially, perhaps dangerously judgmental in its nature. The writer notes that Lewis' book, for all of its faults, does express a very common view, that there is something inherently dangerous about the Islamic world, and the way that it interacts with the rest of the world. In articulating this thesis, the writer discusses that Lewis does at least dare to bring this question about Islam to the forefront of discussion, a question that many persons are afraid to ask. The writer concludes that Lewis' refusal to judge Christianity in the same terms as he does Islam makes his book difficult to respect.
From the Paper
"The influence of Islam makes itself felt in many regions within the Middle East, and many nations, and all have their own unique complexities. Finally, the title also suggests that this 'Islam' is anti-modern in a way that is wrong and problematic, specifically with the nature of the religion, rather than with some of the leaders of nations or groups who might have been Muslim persons and committed wrongdoing."
"A bad or simplistic title does not necessarily mean that the author has written a bad or inaccurate book. But in this case, the title unfortunately provides clues as to Lewis' schematic interpretation of Middle Eastern history. Even in early modernity, Lewis does not allow for any possible good things to come from Islam. He begins, not with a discussion of the tenants of the faith in an effort to make them comprehensible in the terms of his Western readership, but with wars and clashes of civilizations."
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Hasidism, 2006.
A discussion regarding the religious and psychological dimensions of the practice of mystical piety in Hasidism, focusing on Maurice Friedman's text, "Religion and Psychology: A Dialogical Approach".
1,245 words (approx. 5.0 pages), 3 sources, MLA, $ 42.95
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Abstract
This paper reviews Maurice Friedman's discussion and analysis of Hasidism in the text, "Religion and Psychology: A Dialogical Approach".
The paper reports that the author looks into the religious beliefs and practices that characterize Hasidism as a mystical religion.
From the Paper
"Looking into Hasidism from a psychological, specifically psychoanalytical, point of view, it provides a good example of how the individual makes sense of his/her realities as a Hasid. Unlike other religions, Hasidism and its practices and traditions does not bring forth problems of self-deprivation in order to achieve the state of otherworldliness, since it already advocates for the individual's establishment of being in sync with the material world. However, Hasidism is unique in that it tries to balance both the individual's needs and community's requirements in the practice of Hasidist religious experiences."
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Mother God, 2007.
This paper discusses the concept of Mother God as presented by 14th century mystic and author Julian of Norwich.
1,315 words (approx. 5.3 pages), 3 sources, MLA, $ 44.95
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Abstract
This paper explains that Julian of Norwich was one of the first few and probably the most well-known female writers to conceive of God as a nurturing mother figure within the Trinity. The author points out that, although Julian feminized her vision of God, she was not a feminist herself because she was willing to accept her subservient role in the society and found comfort in this status, which she associated with being in God's care. The paper relates that Julian uses two images, which have become widely discussed in feminist writings: (1) The hazelnut that she evokes as the representation of the womb and the potential to give birth and (2) The flow of blood as 'a living stream' that she employs in her discussion of Christ's suffering and the blood that appeared. The paper includes several quotations.
From the Paper
"Before the 13th century, women had come to occupy a vital role in the society. They were important figures in household and other matters and even in the Church, women were assigned roles of clerical authority. But the status of women declined gradually to the point that in the late 14th century when Julian composed her visionary writings, she found herself in a male dominated society. But this male dominance was relatively new and women still had some memories of the time when they had the upper hand."
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Immanuel Kant, 2007.
A discussion regarding Immanuel Kant's religion and rational theology.
1,144 words (approx. 4.6 pages), 8 sources, MLA, $ 39.95
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Abstract
This paper reviews and discusses the ideas and theories of German philosopher Immanuel Kant. According to the paper, Kant rejects St. Augustine's ontological argument in that reason is too limited to know anything that is beyond human experience and, therefore, cannot prove the existence of God. The paper goes on to say that Kant does, however, accept that religion can be established by the operations of morality in the human mind or by practical reason. Thus, God's existence becomes a necessary presupposition to objective, moral judgments, which extend beyond mere relative moral preferences.
From the Paper
"Despite his rejection of ideas as objects of experience or speculative thought, Kant recognizes the legitimate function of ideas in thinking (Peters 2004). He believes that ideas can be used as "regulative." This means that they can be treated as if they were true in directing the understanding to a certain objective or purpose and to give concepts "the greatest possible unity in combination with the greatest possible extension (Kant 1945 as qtd in Peters)." These ideas can, then, provide the possibility for completeness and unity of experience. He also acknowledges the role of ideas in practical reason (Peters)."
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Russian Mennonites, 2007.
An analysis of the history and culture of the Russian Mennonite society.
1,833 words (approx. 7.3 pages), 5 sources, MLA, $ 58.95
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Abstract
This paper explores the history and background of the Mennonite society in Russia. It discusses their structure and culture, as well as their function and purpose as they see it. The paper also discusses how their fortunes changed in Russia and looks at their attempts to flee from the country to begin a new life elsewhere.
Table of Contents:
Introduction
History
Conclusion
From the Paper
"Many of the Mennonites discussed the situation and decided to leave Russia and search out new lands to settle in. With the possibility of losing 40,000 of its most industrious and prosperous farmers, Russia met with the colonies and convinced many of them there would be untold hardships in other countries for those who left the comforts of Russia (The Russian Mennonites http://en.wikipedia.org/wiki/Russian_Mennonite). Many Mennonites were frightened by this discussion and agreed to stay. It did not last long however, and the ravages of war and other politically motivated measures in Russia convinced the Mennonites to restart the exodus plan."
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Mennonites, 2007.
An overview of the religious and cultural practices of the Mennonites in the United States.
2,161 words (approx. 8.6 pages), 8 sources, MLA, $ 67.95
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Abstract
This paper discusses the religion of the Mennonites who became the first German colony in America when, in 1683, they planted their settlement in Pennsylvania, called Germantown. It describes the history and the background of the Mennonites and focuses on their religious and cultural practices. The paper also describes the current practices of the Mennonites living in the United States.
From the Paper
"Prior to World War II, members of the Historic Peace Churches--Mennonites, Brethren in Christ and the Quakers--sent a letter to President Roosevelt outlining their peace position and requesting special provisions before any war ensued. The Selective Training and Service Act of 1940 granted that those opposed to war because of religious beliefs should be given "work of national importance under civilian direction," such as forestry, soil conservation, public health, and agriculture and instrumental in the mental health system. The Mennonites embraced this Civilian Public Service (CPS) system not only as a substitute for armed services but, more importantly, as an expression of biblical faith and dedication to their society. Over 4,600 Mennonites served in the CPS program and about 3,900 served as noncombatants conscientious objectors in the military ((Towes, 1930, p.141). Similarly, in the Vietnam War, they aided both sides with food, money, and relief work around the world, and they will continue to pursue this outlet in the future."
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The Modern View of the Middle East, 2007.
This paper analyzes the books "Baghdad Without A Map and Other Misadventures in Arabia" by Tony Horwitz and "Nine Parts of Desire: The Hidden World of Islamic Women" by Geraldine Brooks.
1,370 words (approx. 5.5 pages), 2 sources, MLA, $ 45.95
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Abstract
The paper discusses how these two books indicate the great gap between Eastern and Western culture and beliefs. The paper portrays how the Middle East is still steeped in violence, ancient religious doctrine and old-world cities that seem to have stepped back in time. The paper looks at the authors' view that if the Middle East is going to be competitive in the modern world, it must modernize and throw off some of the ancient customs that bind it.
From the Paper
"Women are viewed differently in the two books, and even more differently here in the west. In Horwitz' book, he makes little mention of the women because the people he deals with do not mention them at all. He sees few women and most of the ones he sees are covered in traditional dress from head to toe. Most of the encounters he has are with men because they do the business and run the countries. When his wife has to wear a chador, he writes, "Geraldine, have endured months of hoots and propositions from Arab males, welcomed her sexless disguise. I found it creepy. With one flick of the wrist, she'd transformed herself from the object of my desire into a forbidding black phantom, a foot soldier of the Islamic Republic" (Horwitz 235)."
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Religion as a Determinant in Fertility, 2007.
A look at how religion affects birth and fertility in married or paired women throughout the world, with a focus on Austria, India and Canada.
4,777 words (approx. 19.1 pages), 16 sources, MLA, $ 122.95
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Abstract
This paper proposes a study with the hypothesis that religion accounts for, in large part, the number of children born to a woman. It looks at how most studies have found that women's fertility rate is determined by religion and other variants, sometimes equally, such as cultural, socioeconomic, age at time of birth, education, income and urban or rural position.
Outline:
Introduction
Literature Review
Socioeconomic Factors on Fertility Rate, Compared to Religion
Religion as a Factor in Fertility Rates Among Hindus and Muslims
Rural and Urban Effects on Fertility
Fertility Decisions and Desires in Bangladesh
Effect of Religion through Fertility Norms and Possibility of Dissolution
The Relationship Between Religion And Fertility: Evidence From Austria
The Religious Denomination Factor in Fertility in Canada
Results of the Multivariate Analysis
Discussion
Summary and Suggestions
Hypothesis
Data
Analysis of the Data
Discussion
Summary and suggestions
From the Paper
"After economic standing, a study by Lutz attempts to account for the effects of culture and religion on fertility rates. This study tries to assess the effects of culture and religion on fertility after accounting for a country's socioeconomic standing. Estimates for covariance models are analyzed for 128 countries between 1950 and 1975. The gross reproduction rate is the dependent variable and independent variables are infant mortality rates, aggregate standing of female education and gross domestic product per person. Categorical variables for religion and cultural region are taken into account as well. Surprisingly, even though socioeconomic standing is higher, European countries have lower fertility rates than Arab countries. Culture and religion have a measurable effect on fertility and in Arab countries it is positive. "
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Biblical Wars, 2007.
An analysis of three Biblical wars and their war strategies.
1,394 words (approx. 5.6 pages), 2 sources, MLA, $ 46.95
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Abstract
This paper discusses and analyzes three legendary wars from the Bible which are discussed in two chapters from the Bible, Genesis 14 and Exodus 17 and apocryphal Book of Judith. It describes the common features of the wars and particularly focuses on the uncommon war strategies. The paper describes each of these wars in detail and cites several passages from the Bible to explain them.
From the Paper
"Genesis 14 reveals God's mysterious actions through Abram's refusal to take their goods after the victory, as it would normally happen in a war. The unusual act can be interpreted as a testimony of God's glory, who is the only distributor of riches and poverty among men. As we find out from Abram, he had promised God not to take any of the goods after the victory so that the king of Sodom might not have occasion to tell Abram that he has made him rich: "I have lift up mine hand unto the Lord, the most high God, the possessor of heaven and earth, [...] that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich."(Genesis 14.22-23) Abram seems to have fought the battle in the usual way, with the help of his three hundred servants, but the fact that he does not take the spoil emphasizes that the act was done trough God's will: "And blessed be the most high God, which hath delivered thine enemies into thy hand."(Genesis 14.20) Also, the text demonstrates God's sway over the will and the mind of his people, and his power to determine their behavior. Abram is an example of a model leader, who fears God and gives himself into His power."
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Jewish Civilization, 2007.
This paper looks at the history of the Jewish civilization.
1,329 words (approx. 5.3 pages), 2 sources, MLA, $ 44.95
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Abstract
In this article, the writer introduces, discusses and analyzes the topic of Jewish civilization. Specifically, it discusses the time period of the first settlements in Israel (Canaan) and the period of Israelite kingdoms. Further, the writer describes how Jewish identity changed between these two periods. The writer notes that the founding of Israel and the period of the Israelite kingdoms are two of the earliest periods of Jewish history, and yet they differ greatly. The writer also points out that governing, religious practices and Jewish identity all changed during these periods. Most importantly, the writer notes that Jews experienced expulsion from their lands and religious persecution because of their faith, practices that would haunt them throughout their history.
From the Paper
"In addition, the Jewish experience extended power to women, much more than in many other societies. For example, one of the Judges who led the people down the right path was Deborah, who was also one of the top battle commanders of the people. The earliest Jews respected people for their knowledge and abilities, rather than their gender or family ties. This pattern of power and gender equality has changed through the ages, but indicates initially, Jewish women were an integral part of the Jewish experience. Flux and change is also a pattern, and that is quite evident in the next stage of Jewish history - the period of the Israelite kingdoms."
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