222 research outputs found

    The Politics Of The Righteous: A Religious And Political History Of Conservative Neo-evangelicals In Central Florida

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    In 1953 a small, seemingly insignificant, church was founded in Winter Park, Florida. By the early 1970s, Calvary Assembly of God, a church that had started with a dirt floor, was declared one of the fastest growing churches in America with membership easily reaching over several thousands.1 In the late 1970s and 1980s, it became a major religious and political force in central Florida so much so that it had received visits from then presidential hopefuls Pat Robertson and Vice President George Bush. The changes that took place at Calvary Assembly, both politically and religiously, provided a microcosm of the rest of the nation, while at the same time, these changes made Calvary a leader within the charismatic neo-evangelical subculture. The incredible growth of Calvary Assembly is part of a larger narrative on the expansion of neoevangelicalism, and more specifically, the charismatic movement in the 1970s and 1980s, as well as, the growth of central Florida. As a result of their growth Calvary was able to launch, and participate in, many programs on both the local and national level. Religious orthodoxies seeped into the political and social thought of those at Calvary, which influenced, and helped to explain, how the church became politically active. Part I examines the growth of Calvary within the context of the growth of Central Florida and the growth of the charismatic movement, This section will include the founding of Charisma 1 Stephen Strang, “Calvary Assembly-Fastest Growing Sunday School in the U.S.,” Pentecostal Evangel, July 30, 1978, 6. iii magazine, major national events such as the Jesus Festivals, and the impact of charismatic revivalists. The impact of Calvary on the local community is another part of the story. Part II addresses the political bloc Calvary produced in central Florida. The church participated in and influenced national rallies such as “Washington for Jesus.” It shared its political views with central Florida through bulletins like Insight, which addressed moral issues like pornography, homosexuality, education and abortion. Calvary also used events like Freedom Celebration, and articles in Charisma to promote its views on American freedom. As a result local and national politicians and political groups recognized Calvary Assembly as a political powerhouse. Another part of the story is that Calvary and central Florida represented the local side of a national story on evangelicalism and national politics

    The Crescent Student Newspaper, September 13, 1996

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    Student Newspaper at George Fox University Archives.https://digitalcommons.georgefox.edu/the_crescent/2158/thumbnail.jp

    Spartan Daily, October 11, 2005

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    Volume 125, Issue 26https://scholarworks.sjsu.edu/spartandaily/10169/thumbnail.jp

    Spartan Daily, October 11, 2005

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    Volume 125, Issue 26https://scholarworks.sjsu.edu/spartandaily/10169/thumbnail.jp

    Volume 35, Number 31: January 30, 1998

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    Purging parliament: a new christian politics in Papua New Guinea?

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    In November and December 2013, a controversy erupted in Papua New Guinea when the speaker of the national parliament, Theodore Zurenuoc, a devout Christian, tried to rid Parliament House of what he described as ‘ungodly images and idols’. Zurenuoc had already begun by removing the carvings from a lintel above the entrance to Parliament House, but planned to remove many more carvings throughout the building. His plans were strongly opposed, and considerable debate was generated in the two national newspapers and in social media. Those who opposed him saw him as a ‘religious fundamentalist’ and his actions as ‘sacrilege’ and ‘cultural terrorism’,1 while those who supported Zurenuoc’s plans saw him as a ‘God-fearing’, ‘modern-day Reformer’ and ‘God’s anointed vessel’. Despite the protests, which included a number of high-profile critics, and the intercession of the prime minister, the speaker was unrepentant, vowing to continue his work until there were ‘no traces of elements of cult and demonic worship in the national parliament of PNG’ (Evara 2013). (First paragraph of paper)AusAI

    1965 Acropolis

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    1965 Acropolis yearbook for Whittier College.https://poetcommons.whittier.edu/acropolis/1071/thumbnail.jp

    Designing movement-based play with young people using powered wheelchairs

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    Young people using powered wheelchairs have limited access to engaging leisure activities. We address this issue through a two-stage project; 1) the participatory development of a set of wheelchair-controlled, movement-based games (with 9 participants at a school that provides education for young people who have special needs) and 2) three case studies (4 participants) exploring player perspectives on a set of three wheelchair-controlled casual games. Our results show that movement-based playful experiences are engaging for young people using powered wheelchairs. However, the participatory design process and case studies also reveal challenges for game accessibility regarding the integration of movement in games, diversity of abilities among young people using powered wheelchairs, and the representation of disability in games. In our paper, we explore how to address those challenges in the development of accessible, empowering movement-based games, which is crucial to the wider participation of young people using powered wheelchairs in play

    1966 Acropolis

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    1966 Acropolis yearbook for Whittier College.https://poetcommons.whittier.edu/acropolis/1067/thumbnail.jp
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