Abstract
This paper looks at Arthur P. Wolf's article, "Gods, Ghosts and Ancestor's", which discusses the complexities of Chinese religious beliefs and practices, and explains the main thesis of the article. The paper highlights Wolf's thesis, which asserts that the supernatural categories that the Chinese believe in, namely, gods, ghosts, and ancestors, are determined by the social structure of Chinese society. The paper shows how Wolf proves his point through case studies, personal anecdotes, interviews, and observations of ritual, custom, and lifestyle.

From the Paper
"Ancestors, the second class of supernatural beings that Wolf discusses in his article, are in many ways equally revered. The spirits of the deceased watch over and protect the living members of that family line. Wolf shows that there are strict rules regarding which family members can or must be worshiped. The rank of ancestor spirits closely mirrors the rank of family members. For example, the head patriarch of a family line will be given the most prominent spot on the family altar. Those family members who are not respected as much will also not be revered as diligently during times of worship."

Tags:revered, spirits, deceased, beggars, bandits, practices, worship, social, status, class, structured, cosmic

Abstract
This paper explains that, throughout the original text of the Bible, God is referred to by different names and titles; but, in English translations, all of these various labels tend to be telescoped down into just a handful of names, and, in this process, it seems probable that some of the philosophical, anthropological, and theological significance of the original words were lost. The author points out that both YHWH and Elohim are translated generically as 'God', which means that, if there is a difference between these two, then it is inaccessible to those who do not investigate the original texts. The paper relates that the other name most common to the texts is 'Adonai', which might generically translate as 'Lord'; it is believed that this name of God was not so much originally attached to the deity, but was rather written into the text as a placeholder for the unspeakable name of God.

From the Paper
"Even the name Adon (or Adonai as the plural form) appears to have some connection with more pagan roots. "The name of the Egyptian [solar] deity Aten transliterates into the Hebrew word Adon. Adon, which is translated by English Bibles as "the Lord" (and Adonai, translated as "my Lord") is used along with Jehovah (Yhwh) in the Bible as the exclusive personal names of God. ...Whenever the written name Jehovah (Yhwh) was to be read out loud, Adon (Aten) was voiced instead." (Pope) So it seems possible that the naming of God may have occasionally been related to titles drawn from other Pantheons -- particularly when the borrowed name referred to primary deities. Aten, as a perfect example, was a name used for the solar deity by the first Pharaoh to embrace monotheism, so one can see how it might be fitting for the monotheistic Jewish deity as well. In fact, "Psalm 104 is an embellishment of the Hymn to the Aten which was found by archaeologists at the city of Akhetaten," (Pope) and it seems possible then that since the Bible is divinely inspired by God Himself that the One True God was indeed speaking with and inspiring the ancient Egyptian king."

Tags:ancestors, pagan, texts, unspeakable, original

Abstract
This paper explains that Confucian funeral tradition in Korea is complex and requires many stages as well as the participation of several degrees of the extended family. The author points out that the deceased, who becomes an ancestor-god at the moment of death, is honored for the next several years with several 'chesa' ceremonies or family ceremonies used to honor ancestor-gods. The paper relates that, often today, Koreans live in large cities where a truck is used to transport the body instead of a hand-carried platform or bier accompanied by chanting bearers.

From the Paper
"Burial usually takes place on the third day. The family mourners dress in special tan clothes made of hemp. The oldest son is the chief mourner, and he demonstrates his grief openly, crying out. Other family members join in the open displays of grief. Friends of the family express their sympathies and offer money to help pay for the funeral. They join the family for meals and to help make all the funeral arrangements. So, while the family has great responsibilities toward the new ancestral god, the funeral is a community affair."

Tags:community, son, simplification, tablets, ancestor-gods

Abstract
Shintoism is a religion with strong indigenous roots. Because it developed as Japan developed into a unified culture, its ties to Japanese culture are strong. The paper shows that it is markedly different from many religions because it has no set of laws that its followers must follow and no concept of punishment for sins. Shintoism is a religion of many major and minor gods and teaches that each person becomes a god at death. The paper shows that, for this reason, an important part of Shintoism is ancestor worship, making Shintoism an important part of family life. Many people who declare themselves to be Shintoists also follow many Buddhist practices. While there is no one prophet for this religion, its followers embrace Confucian teachings for moral guidance.

Abstract
Introduction
Meaning of "Shinto"
Overview
History
Myth of Creation
Indigenous Basis
Other Influences
Buddhism
Confucius
Shinto Today
Loose Structure
Influence of Buddhism
Interview
Converting to Shintoism
Holidays and Traditions
National
Ceremonies
Comparison to Other Religions
Conclusion
References

From the Paper
"The Shinto religion can be hard for some people from other cultures to understand, because it does not have a deeply evolved theology. In fact, it does not even have a moral code, such as the Torah for Jews, the Ten Commandments for Christians, or the rules given in the Qu'ran for followers of Islam. Generally speaking, Shintoists embrace the moral code provided by Confucius, but they are not obligated to (Author not given, 2004). Confucius' teaching is just part of Japanese cultural history. Reflecting the country's mixed religious influences, many Japanese homes contain two altars. One is for Shinto rites and the other for Buddhist (Kumagi, 1995). Many followers of Shinto believe that the kami are various manifestations of the Buddha (Japan-guide)."

Tags:shin, tao, buddhism, shaman, kagura

Abstract
This paper discusses ancient Egyptian and South American myths that the world was created by beings from another planet. The author lists the artwork and advanced knowledge purported to be from each civilization that documented the alien visitors such as the Nazca lines and the Egyptian hieroglyphics which depicted aliens. The paper also explains how each civilization believed their ancestors came from the stars and worshiped the aliens as gods and goddesses.

From the Paper
"Just like the Mayans, Nazcans, and Dogons, the Egyptians knew a great deal about the stars and the terrestrial year. The pyramids and temples were built following almost the same calendar rules as the Mayan temples. One of the amazing facts about the pyramids in Gaza is that three of the pyramids line up perfectly with the three stars on Orion's belt within the Orion constellation. Without knowledge of the stars from the aliens, lining up the pyramids with the stars would be an impossible feat."

Tags:ancient civilizations, extraterrestrial beings

Abstract
This paper deals with the way that Nathaniel Hawthorne comments critically on the beliefs of his Puritan ancestors. Although the two stories are very different, both of them involve the problem of seeing as a metaphor for Puritan doctrine. The paper provides an explanation of key Puritan characteristics and how these tie in to each of the novels.

From the Paper
"The Puritan sect deplored the decline of the English church and in their colony they sought, in the words of their first governor John Winthrop, "a City on a hill" that would be an example to the world, showing that "to doe justly, to love mercy, to walk humbly with our God" and to "be knitted together in this work as one man" was the way to salvation (quoted in Morison 73). They believed that humanity had fallen and that individuals could only save themselves through "an extreme form of piety" that depended on "a particularly self-deprecatory and submissive stance" toward God (Conkin 9). This self-critical approach saw every action as a moral choice and every aspect of life was to be guided by its potential impact on the possibility of being saved. Thus the Puritans "wanted every possible act to be considered, rational, and voluntary, and consequently subject to praise or blame," that is, subject to possible censure from the united community or from an authorized voice of the community such as a parent or a minister (Conkin 13)."

Tags:ancestor, god

Abstract
In this article, the writer discusses the influence made by the Holocaust upon contemporary Jewish thought. In particular, the paper looks at the works of Richard L. Rubenstein, Eliezer Berkovits and Emil Fackenheim and notes how these major scholars are forced to grapple with an issue that threatens to permanently undermine the faith of the Jewish people in the God of their ancestors. In addition, the paper also notes the general despair which often seems to characterize Jewish works in the post-Holocaust epoch. In the end, the writer maintains that the horrors of the Holocaust have forced many Jewish theologians to consider that they may be worshipping a God who is either not omnipotent - or not omni-benevolent.

From the Paper
"To start with, the holocaust was an event of catastrophic suffering for the Jewish people and this suffering forced - at least among some prominent intellectuals - a re-assessment of religion and, more especially, a re-assessment of God. Simply put, the horrors of the Holocaust challenged the traditional religious text from which the Jewish people had long read in a way that no other event could possibly have done. Specifically, traditional Judaism had frequently been at odds with modernity insofar as the proponents of historicism and positivism (to say nothing of the teachings of Hegel and Kant and even Marx) took issue with an historical narrative that emphasized the existence of a transcendent deity who not only created the world but who also designated the Jewish people as a "special people" with a special communion with God."

Tags:God, theologians, traditional, horrors

Abstract
In this article, the writer looks at the impact of the Holocaust upon contemporary (post-1945) Jewish thought. In particular, the writer looks at the works of Rubenstein, Berkovits and Fackenheim and notes how these major scholars are forced to grapple with an issue that threatens to permanently undermine the faith of the Jewish people in the God of their ancestors.

From the Paper
"As well, the paper will also note the general despair which often seems to characterize Jewish works in the post-Holocaust epoch. In the end, the horrors of the Holocaust have forced many Jewish theologians to consider that they may be worshiping a God who is either not omnipotent - or not omni-benevolent."

Tags:holocaust, Israel, god

Abstract
This paper explains that, whether a person's experience of Christianity is evangelical or just awareness of ancestors who long ago adopted the religion, there is often the idea of Christianity as a catalyst for positive change. The author points out that the theme of monotheism as superior and as a marker of civilization combines well with other stabilizing projects wherever Christianity is taken. The paper relates that, if a religion favors one god that values humble efforts at getting along with others, a powerful personal philosophy for dignity can be found in situations of poverty and perhaps extreme oppression. The author underscores that, in the early 21st century, the same cycle of Christian myths and allegories continues even in a world that seems more secular, devoted to a religion of consumerism. The paper states that the early 21st century is dramatized as a time of Muslim and Christian activism, including theories of colliding civilizations, religions and cultures; however, this situation has become merely as politicized as they were in the Middle Ages. The paper describes Christianity in several countries.

Table of Contents:
Introduction
In the Beginning
One God Better
Underdogs, Again
Christian Myths
Christian Beginnings
Into the Present
Concluding Remarks

From the Paper
"The New Testament repeats the message of God preferring the humble of the earth, forgiving every kind of human sin if an individual, of any kind, makes a genuine effort to turn over a new leaf. The New Testament appends the letters of Paul, a reprobate turned Christian, who went to tell Gentiles of the good news, the divine nature of the departed Jesus and the hope that he offered to ordinary people. A favorite Christian theme, in keeping with its roots in Judaism and what came later in Islam, is the superiority of one god above polytheistic religions."

Tags:myths, allegories, sudan, uganda, scotland

Abstract
This paper analyzes the early American settlers in regard to their identity. It compares the attitude of Ben Franklin and the Puritans. It surveys the history of the pre-Revolutionary Puritans and what lead to the search of their identity. It shows how Franklin was a figure who addressed all these issues and was one of the first to document them.

From the paper:

"From Puritan writings onward, and throughout all American literature, a dominant concern has been the question of identity, and/or the search for identity. Puritans, for example, sought to retain their identity and so found themselves having to escape to a ?New World? in order to preserve their convictions about God. In the end, Puritans came to view themselves as a ?chosen people? (?Introduction? 2). Benjamin Franklin, on the other hand, as one of the authors of the ?Declaration of Independence? (amongst other important revolutionary documents), helped construct a later version of the American identity as both independent and self-determining. And as he further advanced the question of identity in American letters, he helped bring to the table related notions of the ?American dream? and personal virtue. In so doing, Franklin?s vision of America was forged in ways much different than the more communal vision of his Puritan ancestors."

Tags:settle, freedom, land, independance, community, idealistic, humanity, perfection, secular, religion, worldview