Roli Blocks

Blocks

co/roli

Employee Engagement Customer Satisfaction Quicken Loans

top-rated-in-employee-engagement-and-customer-satisfaction-how-does-quicken-loans-do-it

Challenger Nazi Socialist Control

/nazis-were-socialists-hugh-gourgeon

HUM 111 112 History of Civilization & Border Walls

the-history-of-civilization-is-a-history-of-border-walls

HUM 111 Strangest Ancient Roman Traditions

/What-are-the-strangest-traditions-in-Ancient-Rome

HUM 111 Alexander the Great Appearance

What-does-Alexander-the-Great-look-like

8 Networking Competencies

Walker Percy

a-genteel-genocide

Ian Hunter, Horse’s Mouth, July 2018

‘David Ormsby-Gore had a 1,500 acre estate in Oswestry, Shropshire. Do you remember it or know it? David had a very famous friend; JFK visited his friend’s farm in January 1960 and the locals remember him walking to church with his wife. It was reported in the Shropshire Star.’ I was born in a two up, two down in Oswestry and moved to Scotland three months later, so the chances of meeting DOG would be slim, but what a lovely name.

P.O. Box 245, Bridgewater, CT 06752

John: ‘Moved into 23A Swan Hill two weeks ago. Already seen a fan having her photo taken at the front door. Sad you hated this place – we think it’s a great location, but obviously very different circumstances. Which was your room? Top floor? You’re welcome to drop by if you’re in the area.’ My only dislike of my life at that time had nothing to do with 23A. Dad got that as a freebie as he was station sergeant at the time. I shared the front bedroom on the second floor with brother Bob for five or six years until freedom beckoned.

Religion and Disability: Variation in Religious Service Attendance Rates for Children with Chronic Health Conditions

Disability

A landmark study in the disability ministry field was published by Dr. Andrew Whiteheadof Clemson University in this month's Journal for the Scientific Study of Religion examining the impact of a variety of physical, developmental and mental health disabilities upon church attendance using data generated from the National Survey of Children's Health (NSCH).

What makes this study a "game changer" is the suggestion that the kids who are least likely to attend church aren't necessarily those who have been the traditional focus of the disability ministry field - kids with intellectual or physical disabilities. The study found that the children most likely to be excluded from church are those with autism spectrum disorders and common mental health conditions - anxiety, depression, Oppositional Defiant Disorder, Conduct Disorder and ADHD.

For the purpose of this study, Dr. Whitehead accessed data from three waves of the NSCH (2003, 2007, 2010-11) and compared the reported rates of children never having attended a religious service in the past year among kids with no identified disability to rates among children with twenty different chronic health conditions included in the survey. The large sample size of the survey - 95,677 phone interviews were conducted for the 2010-11 wave - allows for meaningful statistical comparisons.

Dr. Whitehead noted that children with no reported chronic health condition were significantly less likely to report never attending church services compared to the population as a whole. In contrast, kids with the following health conditions were significantly more likely to report never having attended church...

• Children with autism spectrum disorders are 1.84 times more likely to never attend church.
• Children with depression are 1.73 times more likely to never attend church.
• Children with traumatic brain injury are 1.71 times more likely to never attend church.
• Children with Oppositional Defiant Disorder are 1.48 times more likely to never attend church.
• Children with anxiety are 1.45 times more likely to never attend church.
• Children with speech problems were 1.42 times more likely to never attend church.
• Children with learning disabilities were 1.36 times more likely to never attend church.
• Kids with ADD/ADHD were 1.19 times more likely to never attend church.
• Kids with bone, joint and muscle problems were 1.15 times more likely to never attend church.

The study also noted a number of other chronic health conditions that had no effect on church attendance. Those conditions included:

• Tourette Syndrome
• Epilepsy
• Hearing problems
• Vision Problems
• Intellectual disability (2010-11 wave)
• Cerebral palsy (2010-11 wave)

Dr. Whitehead's interpretation of the study results was that conditions that negatively impact upon social interaction or communication are those that result in the greatest impact upon church attendance.

It appears that across a range of chronic health conditions, those that are primarilycharacterized by deficiencies in social

interaction or might impede communication are most consistently and significantlyassociated with disengagement with attendance at religious worship services.Furthermore, these results strongly suggest that the higher probability of children withparticular health conditions never attending religious services has been stable overtime. Prior research signals that this is likely due to factors attributable to barrierswithin congregations as well as the characteristics of the

children’s disability. As Ault, Collins, and Carter point out, the behavioralcharacteristics of children with various chronic health conditions play an important rolein structuring if and

how they will be integrated into congregational life. Children with autism spectrumdisorders, developmental delays, and conduct disorders all manifest a range of socialand behavioral characteristics that routinely result in strained social encounters andinteractions. Likewise, children with speech problems might not be able to communicateas easily as their peers. The particular behavioral characteristics or physical limitationsassociated with these health conditions appear to limit these children’s ability to attend religious services.

Dr. Whitehead's analysis didn't include data examining the frequency of church attendance among kids with the chronic health conditions identified in the study. My hypothesis is that not only is it less likely that families of kids with autism, mental health concerns and other hidden disabilities will ever attend church, but those who do attend church are able to attend less frequently than families unaffected by those disabilities.

The findings of his study are consistent with the hypotheses that underlie the inclusion model our team developed for churches seeking to become more intentional about welcoming families affected by mental illness. I'd add to his observations about social communication and interaction that conditions impacting a child's capacity for emotional regulation and self-control also appear to cause great challenges at church. The highly significant association reported between church attendance, depression and anxiety likely results from the impact those conditions have upon one's ability or willingness to enter into social interactions and relationships at church.

HUM 111 The Anatomy of Dance Discourse: Literary and Philosophical Approaches to Dance in the later Graeco-Roman World

Dance

HUM 111 Ancient Empires: Egypt

HUM 112 19th Century Technological Change Artists Visualizing the Future

the-beginning-of-the-future

HUM 111 The Changing Landscape of Ancient Rome. Archaeology and History of the Palatine Hill

Classical Archaeology: artifacts (objects, architectures, landscapes) and history.

Classical Archaeology: artifacts (objects, architectures, landscapes) and history.

Palatine

1.2 Talking with objects: from pots to Chronology.

Objects

1.3 Talking with earth, stones and bricks: from layers and walls to History

Talking

1.4 Introduction to ancient Rome

Ancient Rome

1, Tutorial

1st Tutorial

2nd Tutorial, Autocad

REL 205 212 Unification Church, Moonies

Moonies

HUM 112 8 Things You Need to Know About the Battle of Britain

8-things-you-need-to-know-about-the-battle-of-britain

Ptolemy I Soter: A Self-Made Man

A Self-Made Man

Yellowdig

/webinar-with-dan-gruber-of-northwestern

HUM 111 Roman Life Expectency

At birth, life expectancy was only 27 years.

To shorten the average life were mainly bone fractures, diseases of the mouth such as abscesses and caries, but also deformation of the back bones due to a workload too heavy.

It was difficult to overcome the age of 49 even among the patricians, but thanks to natural selection there were also those who quietly reached the age of 60.

Life expectancy increased as an individual grown and exceeds the most critical stages of development and the most susceptible to diseases, hunger, war and natural disasters. For example, the life expectancy at birth between the nobility of classical Rome before the age of 10 was only 20-30 years.

Once exceeded 10 years of age, the life expectancy was between 50-60 years.

The Roman historians do not tell us what was the record of longevity among their fellow citizens, and probably for a good reason.

Marcus Terenzius Varrone reports that in ancient Rome (period of the reigns and the first republic) the over sixties were "invited" to step aside and throw themselves into the Tiber (from the “bridge sexuagenarii” - the bridge of the over-60) to gracefully “remove the disturbance” and not to weigh on families and the city.

However, in 44 BC Cicero (aged 62) composed a treatise on senescence and dedicates the writing to his friend "Titus Pomponius Atticus" (aged 66).

Obviously those who had the best lifestyle had more chances to live long, far from diseases and hardships. But not from wars and conspiracies.

The emperor Marcus Ulpius Trajanus lived 66 years, Publius Aelius Adrianus 62, and they both died in their bed: the others were practically all killed.

The infectious diseases that we suffer today were not widespread at the time, even if present, because those who became ill from any childhood illness or respiratory infection or trauma simply died long before reaching age to reproduce.

this mechanism in the past made it - thanks to a ferocious natural selection - that people were much more robust and resistant than today.

On the other hand - excluding diseases - the occasions for premature death were many more: wars, fights, accidents but especially the burning and bad nutrition.

Finally it is interesting to see how the average age of patricians and plebeians is quite similar. In fact the latter lived a much harder life, but rarely ate elaborate meat dishes (which were cooked in lead pots) while the patricians who did it even if they had a comfortable life tended to be slowly poisoned and die before time.

HUM 111 The Western Theological Tradition

The God of Grace in Judaism and the Hebrew Bible

Overview

The vision of God in Judaism and its scriptures represents a revolutionary view of God, Who creates humans to be the recipients of His divine benefits without any expectation of entitlement. In other words, the God of the Bible is a God of grace. This understanding is expressed remarkably consistently throughout the history of covenants God makes with His chosen people. This view of God has had an important effect on our attitude toward other people and on the unique Western idea of the proper role of government.

Recommended Readings

Adam: Genesis 1

Noah: Genesis 6-9

Abraham: Genesis 12-15

Moses: Exodus 20

David: 2 Samuel 7

The God of Grace in Christianity and the New Testament

Overview

God’s covenant with David of the Hebrew Bible is fulfilled by Jesus Christ, the Messiah. The Gospel of Mark, which eloquently defends the messianic mission of Jesus Christ, argues that Christ’s suffering and death qualify Him as the fulfillment of the Davidic hope and for the central role in God’s history of salvation. Mark’s defense lays a sturdy biblical foundation for the doctrines of orthodox Christology that the church faithfully enshrined in its creeds over the course of the following centuries.

Recommended Readings

The Gospel of Mark

God and Grace in Trinitarian Controversy

Overview

The fourth century trinitarian controversy focused on the relationship between the Father and the Son, both of Whom were called God by Christian monotheists. What does it mean for one's understanding of the divine nature that the Son had taken flesh, died, and risen for the sake of humanity? The controversy is a moment of particularly intense struggle to establish a common language by which to state the mystery of faith without distortion, and in a manner that would do justice to the God of Christian worship.

Recommended Readings

Arius, Letters to Eusebius and Alexander https://online.hillsdale.edu/file/theology-101/Arius-Letters-to-Eusebius-and-Alexander.pdf

Creed of the Council of Nicaea https://online.hillsdale.edu/file/theology-101/Council-of-Nicaea.pdf

Athanasius, Orations Against the Arians, Book I https://online.hillsdale.edu/file/theology-101/Athanasius-Aagainst-the-Arians-I.pdf

Athanasius, Orations Against the Arians, Book III https://online.hillsdale.edu/file/theology-101/Athanasius-Against-the-Arians-III.pdf

The life of Grace and the Pelagian Controversy

Overview

In the fifth century, Pelagius sought to inspire moral reform among Christians. He began preaching a stoicized Christianity, in which one's freely-willed attainment of a habitual moral perfection would gain divine favor and, with it, admission to heaven. The gracious gifts by which God had made this possible were His commands and His example. On the other hand, Augustine of Hippo saw Pelagius as abandoning apostolic tradition by removing God from Christian life. Augustine argued that the path to heaven was not mere imitation of God's commands. Rather, a participation in the life of the Trinity, impossible apart from divine aid, was the God-given grace that defined Christian life and related this world to the next.

Recommended Readings

• Augustine, On the Spiritual Life https://online.hillsdale.edu/file/theology-101/lecture-5/Augustine---Selections-on-the-Spiritual-Life-V04-Fall-2017.pdf
• Pelagius, Letter to Demetrias https://online.hillsdale.edu/file/theology-101/lecture-5/Pelagius-413-Letter-to-Demetrias---Selections-V04-17-18-Fall.pdf

Thomas Aquinas on Nature, Grace and Life in God

Overview

In his teaching on grace, thirteenth-century theologian Thomas Aquinas reflects especially on the Christian’s participation in God’s life by the “love of God poured forth in our hearts by the Holy Spirit” (Rom. 5:5). Aquinas argues that while this life of love is an activity of human nature, it occurs nonetheless by a divinely wrought transformation: a grace of healing and elevating by which grace the Christian may be said to share in a communion of love with God on His terms.

Recommended Readings

Thomas Aquinas, Summa contra Gentiles https://online.hillsdale.edu/file/theology-101/lecture-6/Aquinas-1260-1264-ScG-III-147-152-Grace.pdf

Martin Luther on Justification

Overview

The Protestant Reformation began when German theologian Martin Luther (1483-1546) nailed his 95 theses on the church door at Wittenberg. Luther believed that justification comes by faith alone. For Luther, good works do not earn a place with God, rather, good works are a natural product of the believer’s love for God.

Recommended Readings

Martin Luther, “Introduction,” Lectures on Galatians https://online.hillsdale.edu/file/theology-101/lecture-7/Luther-Lectures-On-Galatians.pdf

Martin Luther, On Christian Liberty https://online.hillsdale.edu/file/theology-101/lecture-7/ATreatiseOnChristianLiberty.pdf

The Council of Trent on Justification

Overview

In response to the Protestant Reformation, the Roman Catholic Church convened a council at Trent in an effort to work out differences with reformers and to define Catholic doctrine clearly. Martin Luther and his followers argued that justification—a major topic of deliberation at the Council—is based on Christ’s personal righteousness alone. By contrast, the Council declared that justification also includes the righteousness Christ works in and through believers.

Recommended Readings

The Council of Trent, Fifth and Sixth Sessions https://online.hillsdale.edu/file/Council-of-Trent.pdf