マイク・ペンス：Fighting for free enterprise means standing up for free markets. The freedom to succeed includes the freedom to fail. We must defend entrepreneurial capitalism against the onslaught of the American Left.
ジャック・ケンプ：There's no limit to what free men and free women in a free market with free enterprise can accomplish when people are free to follow their dream.
Minjung theology In recent years, this struggle has taken the form of Minjung theology.... but also incorporates the traditional Korean feeling of han, a word that has no exact English translation
There are two distinct features of minjung theology: 한 (han) and 단 (dan).
Han is the sense of deep despair. A minjung poet, Chi-Ha Kim, describes it as “anger and sad sentiment turned inward, hardened and stuck to their hearts.
The minjung theologian Suh Nam-dong describes han as a "feeling of unresolved resentment against injustices suffered, a sense of helplessness because of the overwhelming odds against one, a feeling of acute pain in one's guts and bowels, making the whole body writhe and squirm, and an obstinate urge to take revenge and to right the wrong —all these combined."
Pestilence of several kinds raged among combatants and civilians in Germany and surrounding lands from 1618 to 1648. Many features of the war spread disease. These included troop movements, the influx of soldiers from foreign countries, and the shifting locations of battle fronts. In addition, the displacement of civilian populations and the overcrowding of refugees into cities led to both disease and famine. Information about numerous epidemics is generally found in local chronicles, such as parish registers and tax records, that are often incomplete and may be exaggerated. The chronicles do show that epidemic disease was not a condition exclusive to war time, but was present in many parts of Germany for several decades prior to 1618.[99]
When the Imperial and Danish armies clashed in Saxony and Thuringia during 1625 and 1626, disease and infection in local communities increased. Local chronicles repeatedly referred to "head disease", "Hungarian disease", and a "spotted" disease identified as typhus. After the Mantuan War, between France and the Habsburgs in Italy, the northern half of the Italian peninsula was in the throes of a bubonic plague epidemic (Italian Plague of 1629–1631). During the unsuccessful siege of Nuremberg, in 1632, civilians and soldiers in both the Imperial and Swedish armies succumbed to typhus and scurvy. Two years later, as the Imperial army pursued the defeated Swedes into southwest Germany, deaths from epidemics were high along the Rhine River. Bubonic plague continued to be a factor in the war. Beginning in 1634, Dresden, Munich, and smaller German communities such as Oberammergau recorded large numbers of plague casualties. In the last decades of the war, both typhus and dysentery had become endemic in Germany. 0190七つの海の名無しさん2018/08/06(月) 00:22:29.54ID:NXi6mqhu バカチンｗｗｗｗｗｗｗｗｗｗｗｗ 0191七つの海の名無しさん2018/08/06(月) 00:29:48.85ID:UWYKdakf>>179 >>182
https://www.accesstoinsight.org/lib/authors/bodhi/response.html Ven. Bhikkhu Bodhi "By assigning value and spiritual ideals to private subjectivity, the materialistic world view, as I mentioned earlier, threatens to undermine any secure objective foundation for morality. The result is the widespread moral degeneration that we witness today. To counter this tendency, I do not think mere moral exhortation is sufficient. If morality is to function as an efficient guide to conduct, it cannot be propounded as a self-justifying scheme but must be embedded in a more comprehensive spiritual system which grounds morality in a transpersonal order. Religion must affirm, in the clearest terms, that morality and ethical values are not mere decorative frills of personal opinion, not subjective superstructure, but intrinsic laws of the cosmos built into the heart of reality."
New research published late last year by scholars at Harvard University and Indiana University Bloomington is just the latest to reveal the myth. This research questioned the “secularization thesis,” which holds that the United States is following most advanced industrial nations in the death of their once vibrant faith culture. Churches becoming mere landmarks, dance halls, boutique hotels, museums, and all that.
Not only did their examination find no support for this secularization in terms of actual practice and belief, the researchers proclaim that religion continues to enjoy “persistent and exceptional intensity” in America. These researchers hold our nation “remains an exceptional outlier and potential counter example to the secularization thesis.” 0230七つの海の名無しさん2018/08/10(金) 06:10:23.54ID:QRvvu9KH キリスト教徒は2050年までに30億人に
Christian population growth is the population growth of the global Christian community. According to a 2011 Pew Research Center survey, there were 2.19 billion Christians around the world in 2010, more than three times as much from the 600 million recorded in 1910, however this rate of growth is slower than the overall population growth over the same time period.[1] According to a 2015 Pew Research Center study, by 2050, the Christian population is expected to be 3.0 billion.[2]
From 1960 to 2000, the global growth of the number of reported Evangelical Protestants grew three times the world's population rate, and twice that of Islam.[3] 0231七つの海の名無しさん2018/08/10(金) 06:10:55.93ID:QRvvu9KH ロシアとウクライナは完全にキリスト教国に復帰
As an example, the study showed that in 1991, 37 percent of Russian and 39 percent of Ukrainian identified as Orthodox, respectively. However, in 2015, that percentage almost doubled in both cases to 71 percent of Russians and 78 percent of Ukrainians.
Though Christianity has bloomed following the fall of the Soviet Union, nowadays it is Christians in Communist China who are heavily targeted by the atheistic regime. 0232七つの海の名無しさん2018/08/10(金) 06:11:13.67ID:QRvvu9KH>>1
Being Christian in Western Europe The majority of Europe’s Christians are non-practicing, but they differ from religiously unaffiliated people in their views on God, attitudes toward Muslims and immigrants, and opinions about religion’s role in society http://www.pewforum.org/2018/05/29/being-christian-in-western-europe/
In Western Europe serfdom became progressively less common through the Middle Ages, particularly after the Black Death reduced the rural population and increased the bargaining power of workers. Furthermore, the lords of many manors were willing (for payment) to manumit ("release") their serfs.
In Normandy, serfdom had disappeared by 1100.[4] Two possible causes of the disappearance of serfdom in Normandy have been proposed: (1) it might have been implemented to attract peasants to a Normandy depopulated by the Viking invasions or (2) it might be a result of the peasants' revolt of 996 in Normandy.
In England, the end of serfdom began with the Peasants' Revolt in 1381. It had largely died out in England by 1500 as a personal status and was fully ended when Elizabeth I freed the last remaining serfs in 1574.[5] Land held by serf tenure (unless enfranchised) continued to be held by what was thenceforth known as a copyhold tenancy, which was not completely abolished until 1925 (although it was whittled away during the 19th and early 20th centuries). There were native-born Scottish serfs until 1799, when coal miners who were kept in serfdom gained emancipation. However, most Scottish serfs had already been freed.
Serfdom was de facto ended in France by Philip IV, Louis X (1315), and Philip V (1318).[5][6] With the exception of a few isolated cases, serfdom had ceased to exist in France by the 15th century. 0237七つの海の名無しさん2018/08/11(土) 15:24:18.58ID:eBrZAru5 そこそこ国立大卒だけど、全国灯台合格者ベスト20にギリ 入ってるようなキリスト教系の進学校卒で現役で医学部入ってた 友達てか知り合いがいたけど、年末だか月に一度は教会に 逝くて言ってた 詳しくは聞かなかったけど、親はたいして 関心ないみたいだし、↑のキリスト教系の進学校の中高の せいで、キリスト教に関心持ったのかもしれない
