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	The History of HIV/AIDS

	Imagine a disease that was usually fatal and could spread each and every time two people have sex. Now imagine that that disease progressed so slowly that it took an average of ten years from the time of infection until the infected person's death, sometimes as much as twenty years. Let's also imagine that the disease was caused by a virus so small, a mere 130 millionth of a millimeter in diameter, that if it was magnified several times, it still could not be seen with the naked eye. And what if the disease affected mostly people in the prime of their lives, rather than at the end of their years? And what if the disease produced hideous symptoms like purplish blotches on the skin, extreme fatigue, and severe weight loss? And imagine that disease was new and spreading around the world at an alarming rate, infecting tens of millions of people.


	▪	Alternative Schooling
	▪	Freedom of Speech: Hustler Magazine v. Falwell
	▪	Homosexuality: Biology and/or Culture?
	▪	Fossil Fuels: Coal, Gas, and Petroleum
	▪	Generating and Transmitting Electricity
	▪	Rise of the Steel Industry
	▪	The Development of the Automobile
	▪	Extinction of Species
	▪	Legalization of Drugs
	▪	Corporate Social Responsibility
	▪	The U.S.A. Patriot Act
	▪	Death Penalty Contradictions
	▪	The Right to Die
	▪	Affirmative Action: Pursuing Fairness
	▪	The Abortion Reform Movement
	▪	Puritanism in America
	▪	Early Christian Art
	▪	Theodore Roosevelt
	▪	Labor Rights
	▪	Medieval Chivalry
	▪	Understanding Marijuana
	▪	Medicine in the Classical World
	▪	Health Care Policy in the US
	▪	Psychedelic Drugs Abuse
	▪	Ethics of Doctor-Patient Relationships
	▪	Religion of Rome and Early Italy
	▪	Standardized Testing
	▪	Economics of Alfred Marshall
	▪	Confucian Moral Self Cultivation
	▪	Genocide in Rwanda
	▪	Andy Warhol
	▪	Accounting Ethics
	▪	Benito Mussolini
	▪	Anthony Comstock
	▪	Henry Ford
	▪	Bram Stoker
	▪	The Television Industries: Broadcast, Cable, and Satellite
	▪	Online Gambling
	▪	New Spain
	▪	Homeopathy
	▪	International Financial Flows
	▪	Experiencing Culture Shock
	▪	Computer-Mediated Communication
	▪	Political Advertising
	▪	International Human Rights
	▪	The Iran-Contra Affairs

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Religion Custom Essays samples

▪	American Indian Religions


	Native American Religions

	Our assumption is that nowadays these Native American peoples are likely to receive a sympathetic hearing. As little as two generations ago, that would not have been the case. Apart from a few anthropologists and ethnographers, most scholars would have considered native religious ways "primitive." Only with the advent of the more sophisticated understandings of myths, rituals, symbols, and social organizations that social scientists have developed since World War II has it become clear that Native Americans, like native Africans and Australians, have had a genius equal to that of native Europeans or Asians. Nowadays the majority of serious scholars are attentive to this genius, coming to the native peoples they study with an inclination to appreciate rather than dismiss.

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▪	American Religious History


	History of Religion in the U.S.

	That complex and diversified phenomenon known as "American Religion" is a product of the cultural heritage of Old Europe adapted and molded in the crucible of the American physical environment. The heritage is not only British but European, even Asian; not only of the sixteenth and seventeenth and eighteenth centuries but of twenty-five hundred years. Granted that the institutions of American religion are the immediate offspring of Reformation and Counter-Reformation movements, their roots, nevertheless, lie deeply embedded in the matrix of ancient Palestine, Greece, and Rome. We should, therefore, first turn to the broad cultural setting in which the Judaeo-Christian tradition found nourishment, so that we may more adequately assay the interplay of forces which contributed to the making of the American religious mind.

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▪	Anglican Church


	The Church of England

	The Church of England as it now exists is the most enigmatic and baffling of the national institutions. It is the very embodiment of paradox. Theoretically it is the Church of the English nation; actually its effective membership is claimed by no more than a petty fraction of the citizens. It is a reformed Church, but it refuses fellowship with all other reformed churches, with the partial exception of the Church of Sweden. It is at once the most authoritative, and the least disciplined of all Protestant churches, the proudest in corporate pretension, the feeblest in corporate power.

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▪	Anti-Catholicism


	American Anti-Catholicism

	Contemporary Catholic commentators such as James Martin have remarked that some of the most virulent forms of a new anti-Catholicism appear to live a flourishing life in the culture-at-large, well outside the purview of denominational structures and theological debates. Such anti-Catholicism lives a resolutely "secular" existence, although now and then it appears in odd religious form in places such as Bob Jones University. As Martin has so deftly argued, many of the most eloquent critics of contemporary Catholicism's role in American political, social, and ethical culture seem to steer clear of theological/religious language entirely. Their concerns seem almost-entirely cultural, without any interest in questions of transcendence or religious discourse, theological or otherwise.

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▪	Anti-Semitism


	Anti-Semitism Throughout The World

	Anti-Semitism is understood as systematic opposition to Jews because they are Jewish. To anti-Semites, simply being Jewish is offensive. It is not the isolated, rare negative remark that constitutes anti-Semitism but a characteristically anti-Jewish pattern of thought in which Jews are held to be at fault almost regardless of the problem. The same holds true of a national society or local community.

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▪	Apostle Paul


	Paul: Apostle to the Gentiles

	It is a good sign when interest in Paul leads to a blossoming of Pauline literature, as it has recently. For Paul belongs to Christianity's fundamental beginnings. Here he must be regarded as the very symbol of the Gentile Christianity of the first early Christian generation. At the same time he is, without doubt, the most significant theologian in all of early Christianity. Thus it is no wonder that he has left deep and lasting impressions in the history of Christianity even to the present time. His influence can scarcely be overestimated.

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▪	Bible Criticism


	The Bible and its Critics

	Criticism at root refers to the exercise of one's judgment. In effect, all interpreters of the Bible use their judgment to discriminate between possible meanings and senses of the text. They may well also want to give more weight to certain passages than others, to find meaningful interpretations for passages which seem to be of little obvious interest or whose apparent sense seems contradictory to expectation. This kind of intelligent, discriminating reading has been a perennial feature of Scriptural interpretation and is at the basis of present standard historical disciplines of text criticism, source criticism, and various forms of literary criticism, with which (almost) all biblical scholars work. However, the term 'biblical criticism' can also have a much more antagonistic sense, when it is directed against dominant, ecclesiastical understandings of the Bible. Many of the developments which I will sketch out belong to this category. As will become clear, much of what is now standard critical practice was in fact pioneered by those who used it to attack orthodox readings.

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▪	Bible as Literature


	The Literature of the English Bible

	So many different meanings and usages are attached to the phrase 'The Bible' that it is desirable at the very outset to understand exactly what is meant when people speak of the Bible as a part of English Literature. To Jews of the modern world, as well as to the Hebrews of the era before Christ, the Bible, or the Holy Scriptures, means the 'Old Testament,' consisting of the Law, the Prophets, and the Writings.

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▪	Black Churches


	Black Baptists

	The cultural origins of the black Baptists are to be found in the South rather than the North as was the case with the founding of the mother congregations of the African Methodist Church and the African Methodist Zion Churches in the mid-1790s. This basic difference still holds true for the black Baptists�even though they now dominate the urban scene. Regardless of this preponderance, these churches are still characterized by a distinct Southern religious milieu which stresses enthusiastic and demonstrative worship.

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Buddhism


	Origins of Buddhism

	The coming, twenty-five hundred years ago, of Gautama Buddha was an epoch-making event in the history of Indian civilization and culture. He was the first historical figure to make a profound impression on the Indian mind, to challenge the thought processes of all India. So great was his influence that even though Buddhism no longer exists as an organized religious institution in India his message and personality are still a living reality in the life of India and will long continue to be a source of strength. Indeed, it was the Buddha's role to recast and revitalize for mankind a way of life which can be applied universally, regardless of time or place or prevailing culture.

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▪	Buddhism and Christianity in Japan


	The Conflict of Buddhism and Christianity in Japan

	The first treaty between Japan and the United States, concluded in March 1854, signified the formal end of more than two centuries of almost total seclusion, during which Christianity had been proscribed as the "evil religion" (jashu) the West. The first limited treaties were gradually expanded, and a number of ports were opened for foreign trade and residence. Extraterritorial privileges were granted, and customs duties were fixed at moderate rates. The implications of the opening of Japan can hardly be overestimated. It coincided with and to a great extent contributed to the final collapse of the Tokugawa regime and the subsequent restoration of Imperial rule in 1868. The last years of the Tokugawa period (1600-1867) were characterized by the conflict between the advocates of open intercourse with the West and those who wanted to return to seclusion and expel the foreigners. The conflict continued in the Meiji period (1868-1912) as a tension between the main trend to adopt Western ideas and institutions and the opposite trend to maintain or reaffirm national traditions.

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▪	Catholic Priesthood


	Catholic Priests

	In the selection and training of personnel for the more important professional and technical roles in our society greater attention is being directed to the background experiences of candidates. This kind of information, only partially revealed in tests of interests and abilities, is more fully obtained in questionnaires and depth interviews with individuals. Candidates for the priesthood, Sisterhood and Brotherhood in the Catholic Church are also being submitted to closer examination, sometimes before beginning their studies, more often during their training period.

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▪	Catholicism


	Catholic Faith

	The characteristically Catholic way of carrying on a committed quest sees Church tradition as the principal source of Christian doctrine and its understanding. The Bible holds a central place within this tradition. It does not stand in isolation as a separate source of Christian doctrine.

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▪	Catholicism and History


	Catholic Interpretation of History

	Although through many centuries the Church of Rome showed great variety in philosophy and doctrine, the tendency since the Protestant Reformation has been to solidify its teaching and to define more carefully its authority. In view of some of the narrowing tendencies of the papacy, it was actually a liberalizing move when Pope Leo XIII in 1879 made Thomas Aquinas the authoritative philosopher of the church. This honor to St. Thomas, confirmed by Canon Law in 1917, gave the church a philosophy of broad outlook and high esteem for reason. But it meant also that Roman Catholic thought was henceforth to move in a philosophic tradition of the Middle Ages.

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▪	Chinese Buddhism


	Buddhism in China

	Buddhism was not an indigenous religion of China. Its founder was Gautama of India in the sixth century B. C. Some centuries later it found its way into China by way of central Asia. There is a tradition that as early as 142 B. C. Chang Ch'ien, an ambassador of the Chinese emperor, Wu. Ti, visited the countries of central Asia, where he first learned about the new religion which was making such headway and reported concerning it to his master. A few years later the generals of Wu Ti captured a gold image of the Buddha which the emperor set up in his palace and worshiped, but he took no further steps.

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▪	Christian Martyrs


	Christian Martyrdom

	Clement of Alexandria wrote from experience. In 202�203, during the persecution of Septimius Severus, he had been forced to flee to Asia Minor. In his Miscellanies (Stromata, 4.4), he discusses the perfection of martyrdom that had eluded him and compares martyrdom to the valiant death of classical heroes: �And the ancients laud the death of those among the Greeks who died in war, not that they advised people to die a violent death, but because he who ends his life in war is released without the dread of dying.� Just like the heroes of epics and the arena, the Christian martyrs displayed a contempt of death that allowed them to face the end with unnerving self-control. �We conquer death and are not conquered by it,� boasted the martyr Flavian. And Cyprian proclaimed that martyrs could be killed, but they could never be harmed.

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▪	Christian Morality


	Christian Moral Code

	Christ's moral code is religious in its very essence. To express it another way, Christian morality should in structure correspond to religion. Indeed, this is true of all genuine morality, morality which sees man as a creature made in the image of God. This chapter will develop the parallel structure of religion and morality in the following stages.

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▪	Christology


	The Study of Jesus Christ

	In the light of Christian faith, practice, and worship, that branch of theology called Christology reflects systematically on the person, being, and doing of Jesus of Nazareth (c. 5 BC--c. AD 30). In seeking to clarify the essential truths about him, it investigates his person and being (who and what he was/is) and work (what he did/does). Was/is he both human and divine? If so, how is that possible and not a contradiction in terms as being simultaneously finite and infinite seems to be? Should we envisage his revealing and redeeming 'work' as having a impact not only on all men and women of all times and places, but also on the whole created cosmos? In any case, can we describe or even minimally explain that 'work'? In facing and tackling these and other such questions, historical, philosophical, and linguistic considerations play a crucial role. They can be distinguished, if not finally separated.

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