By T. M. Luhrmann

A daring method of figuring out the yank evangelical adventure from an anthropological and mental viewpoint by way of one of many country's so much famous anthropologists.
 
Through a sequence of intimate, illuminating interviews with a number of contributors of the winery, an evangelical church with 1000's of congregations around the kingdom, Tanya Luhrmann leaps into the guts of evangelical religion. mixed with clinical learn that reports the impact that intensely practiced prayer may have at the brain, When God Talks Back examines how basic, brilliant people—from students to accountants to housewives, all functioning completely good inside of our society—can attest to having the indicators and wonders of the supernatural turn into as quotidian and as traditional as laundry. Astute, delicate, and terribly measured in its method of the interface among technological know-how and faith, Luhrmann's booklet is certain to generate as a lot dialog because it will praise. 

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Extra resources for When God Talks Back: Understanding the American Evangelical Relationship with God

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Wieweit dieser Einfluß aber ging, ist eine der großen offenen Fragen der antiken Religionsgeschichte des Mittelmeerraums. 2 Von der Wölfin zu Caesar: Historische Grundlagen Quellen Jede Geschichte muß sich durch ihre Quellen rechtfertigen. Und damit stellt sich natürlich die Frage, welche Quellen uns überhaupt für die Geschichte zur Verfügung stehen. Wenn wir an literarische Quellen denken, die zeitgenössische Religionen schildern, also Beobachtungen von Zeitgenossen, nicht Rekonstruktionen oder Spekulationen späterer Schreiber, sind solche Zeugnisse erst seit der Mitte des zweiten Jahrhunderts v.

Cicero, Redner, Politiker und Philosoph, verfaßte Texte, die Reflexionen über Religionen beinhalten. Direkt religions theoretische Schriften, zumeist mit breitem doxographischen Überblick über die griechische Philosophie, bilden die Abhandlungen Über das Wesen der Götter und Über die Wahrsagung. Daneben besitzen wir Reden, die sehr häufig Religion als Argument heranziehen, als etwas, was er mit seinen Zuhörern teilt, was Über- Quellen 47 einstimmung und Wohlwollen seiner Zuhörer mit ihm herstellt.

Wiederum kaum mehr als fünf Prozent dieses (lateinisch fiscus), nämlich etwa zehn bis fünfzig Millionen Sesterzen, machten die laufenden Kosten für die stadtrömischen Spiele und Priesterschaften aus. Dem traten freilich private Aufwendungen an die Seite, die im Einzelfall die Größenordnung des öffentlichen Jahresetats erreichen konnten: Nach einer in Plinius' N aturgeschichte überlieferten Nachricht soll der Ädil Marcus Aemilius Scaurus im Jahr 58 v. Chr. allein für die szenischen Dekorationen dreißig Millionen Sesterzen aufgebracht haben - noch lange nicht der Rekord, wie Cicero ein Jahrzehnt später mit Blick auf Pompeius bemerkt.

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