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Muslims, Hindus, Buddhists, and adherents of other non-Western religions have become a significant presence in the United States in recent years. Yet many Americans continue to regard the United States as a Christian society. How are we adapting to the new diversity? Do we casually announce that we \"respect\" the faiths of non-Christians without understanding much about those faiths? Are we willing to do the hard work required to achieve genuine religious pluralism?

This article is a reflective narrative on dispassionate hospitality as a Christian value, referencing Mount View Methodist Church (MVMC) and its community as a practical, pastoral example. It aims to challenge bias hospitality in the Christian community, by outlining the implications of an impartial hospitality through the scriptural presentation of hospitality, placed in parallel with the belated Christmas dinner at the MVMC. In light of these insights, I propose a new holistic approach to hospitality as a Christian value perspective through a pastoral narrative framework on inclusiveness.ContributionThis article challenges bias hospitality in the Christian community by outlining the implications of an impartial hospitality in Christian community as a sense of dispassionate and inclusive hospitality, even though there is still some ground work to be done in respect of the radical and hypocritical biases of extremists refusing to align themselves to the current realities of globalisation as a sense of togetherness and inclusiveness in this diverse world.

Following Lynn White’s thesis of 1967 which indicted some Christian values for the current ecological crisis, many studies have been conducted on the connection between religion and environment/ecological crisis. These studies have sought to know whether religious beliefs and values influence environmental/climate change perceptions of people. However, while these studies have been geographically biased, their results have remained inconclusive. This study therefore examined this age-long debate with evidence from Nigeria. The study involved 30 church leaders drawn from Catholic, Anglican and Pentecostal churches in five geographical zones in Nigeria. The data was analyzed using descriptive analytical method. Findings show that religious values/schemas in forms of Eschatological/End-Time beliefs, Dominion beliefs, Theological fatalism, Pessimism etc. influenced climate change perceptions among the church leaders. The study also found that religious affiliation and theology mattered with respect to the influence of some religious beliefs. The implications of findings for the research on religion-environmental/climate change connection are discussed.

Learners with special needs experience myriad problems in general and special education. These problems range from minor academic, social, emotional, and behavioral problems to major disenfranchisements, disadvantages, and disillusionments. In addition, these problems can be very intense. As a result, they call for innovative and creative techniques that include using the Church as a spiritual tool in educational activities. As educators and health professionals who are also Christians, we believe using the Church can assist in remediating the plights of these learners with special needs and in maximizing their fullest potential in school and in life. This is the focus of this article.

After a public and very difficult on-going sexual assault investigation at Baylor University, several areas of the institution attempted to ensure clearly stated Christian values were present and practiced at all levels of the student experience, including the university’s sporting engagements. With the aim of promoting the values of respect, support, and honor, the university administration created and implemented a student sportsmanship pledge in the summer of 2016 as one way to instill such idealized values in the campus climate. This exploratory case study investigated the student fan perceptions of identity and the values promoted by this sportsmanship pledge and explores whether the values and scope of this particular sportsmanship pledge adequately represents sportsmanship values that were meaningful to the student fans. Current students (n = 1276) completed an online survey, answering questions related to how they perceived the implemented sportsmanship pledge values and asked them to respond to other questions related to such values and pledges. This paper contributes to the sparse literature of sportsmanship as fan behavior and offers implications for sport administrators.

The Great Migration was the most significant event in black life since emancipation and Reconstruction. Passionately Human, No Less Divine analyzes the various ways black southerners transformed African American religion in Chicago during their Great Migration northward. A work of religious, urban, and social history, it is the first book-length analysis of the new religious practices and traditions in Chicago that were stimulated by migration and urbanization. The book illustrates how the migration launched a new sacred order among blacks in the city that reflected aspects of both Southern black religion and modern city life. This new sacred order was also largely female as African American women constituted more than 70 percent of the membership in most black Protestant churches. Ultimately, Wallace Best demonstrates how black southerners imparted a folk religious sensibility to Chicago's black churches. In doing so, they ironically recast conceptions of modern, urban African American religion in terms that signified the rural past. In the same way that working class cultural idioms such as jazz and the blues emerged in the secular arena as a means to represent black modernity, he says, African American religion in Chicago, with its negotiation between the past, the present, rural and urban, revealed African American religion in modern form.

If one looks at the United States over the past sixty years, it becomes clear that religious and spiritual practices have proliferated in unexpected places and spaces. They have become thoroughly ensconced in the boardrooms, offices, shop floors, and retail spaces of business establishments. From there, they have seeped into just about every imaginable area of American life, turning schools, parks, shopping malls, sports stadiums, hospitals, gyms, health food restaurants, spas, and the very apps on our computers and cell phones into corporate spaces promising new and enticing forms of spiritual enchantment. The purpose of this essay is to document the way new forms of spirituality have become part of a much longer history of the entanglement of business and religion, a history that began in monasteries, formed the bedrock of the Puritan work ethic, and is now an established aspect of the neoliberal ideal of the privatization and corporatization of all aspects of human life.

This chapter contains sections titled: Introduction The Gender of Authority Within the Household Christianity and the Household: Contrasting Visions Christian Networks and Models of Conversion Archeology and the Early Christian Household Remembering the Arrival of Christianity at the End of Antiquity Conclusion Further Reading

Poland is an example of a national and ethnic structure which is inextricably linked with religion. Religion ought to be perceived as a multi-faceted phenomenon for it permeates all structures of the society. It exerts a profound influence on the functioning of families, local communities, the system of education, as well as on professional and other types of associations. Poland and its history constitute an excellent point of reference in that matter, for it has undergone a long and complex process of transformation from the country of multiculturalism to that of homogeneity. National and religious homogeneity was a rather short -lived experience because it was the outcome of the change of the country borders and expulsions of World War II. In the People’s Republic of Poland any manifestation of identity or difference was received with hostility. Depending on the area of social life, various degrees of repressive policies were implemented, and national and religious minorities became one of the targets of such politics. It can be argued that it exerted a particularly strong influence on the German minority, no longer able to cultivate its cultural and ethnic identity. The situation did not change until the socio -political transformation of 1989. It was then that a service in the German language was celebrated for the first time since the end of war. The place of celebration was no less significant - it was the Annaberg, a place which both Poles and Germans hold sacred.