The document summarizes research conducted in 2007 that examined the attitudes of high school students in Baguio City, Philippines regarding horror movies and supernatural beliefs. Surveys were administered to over 120 students and interviews were conducted. The results showed that students had a strong interest in horror movies and were uncertain about the reality of supernatural entities. Those who believed in the supernatural were more likely to enjoy horror movies and report personal experiences with the supernatural.
Religious Experiences and Spirituality: Indigenous Religions in Pre-colonial ...Tikboy Rosquillo
A Final Requirement for General Education for Social Science and Philosophy (GESSP): Religious Experiences and Spirituality.
Submitted by Group 3 from I-CBPW (2014-2015) under Prof. Tessie Tapiador-Sagadraca , University of Makati
The document summarizes the major religions practiced in the Philippines. It begins by stating that approximately 90% of Filipinos are Christian, mostly Catholic, but also including Iglesia ni Cristo, Protestants, and others. Prior to colonialism, animism was widely practiced among indigenous tribes. While most Filipinos are now Christian, some indigenous beliefs involving spirits and nature worship still exist. Other religions in the Philippines include Islam, Buddhism, Hinduism, Judaism and the Mormon faith.
This document discusses several economic, political, social, and technological factors that contributed to the Spanish colonization of the Philippines:
1) Economic developments in Europe like capital accumulation and banking helped fund exploration, while the search for new trade routes by European powers like Spain and Portugal also drove colonization.
2) Various political events weakened powers in the region like the Byzantine Empire and opened opportunities for colonization, such as the Crusades, the fall of Constantinople, and the Reconquista in Spain.
3) Technological advances in navigation instruments enabled longer voyages and colonization of more distant lands like the Philippines.
The Spanish Conquest and the Colonization of the PhilippinesJOSEPHINE LIBAN
The document summarizes the Spanish conquest and colonization of the Philippines. It details how the Portuguese pioneered oceanic trade routes to Asia in search of spices. This led the Spanish to send Ferdinand Magellan to reach the Spice Islands by sailing west in 1519. Magellan's expedition made landfall in the Philippines and converted local leaders to Christianity, but he was later killed in a battle against Lapu Lapu in Mactan Island in 1521, making him the first European to die in the Philippines. The Spanish continued colonizing the islands and imposing their religion over the next centuries.
This document discusses culture and its components. It defines culture as the knowledge, beliefs, arts, customs, and habits that are acquired by people as members of society. It identifies some key components of culture, including norms, values, and language. It discusses various types of norms like folkways, mores, and laws. It also examines major value orientations in different cultures and how language helps shape thought. The document outlines characteristics of culture and how cultures adapt through processes like parallelism, diffusion, fission, and convergence. Finally, it discusses some of the functions of culture and how it is acquired through imitation, indoctrination, and conditioning.
Literary History of the Philippines (Pre-Colonialism Period)Jessa Irinco Cerbito
The document outlines three periods in the literary history of the Philippines: pre-colonial, colonial, and post-colonial. In the pre-colonial period, early forms included epics, legends, riddles and proverbs which were orally transmitted. Literary works were preserved on materials like bark and bamboo. Common forms included riddles, proverbs, chants, poems and epics which taught lessons and explained natural phenomena. The colonial period saw the introduction of Spanish religious works and the development of a formative language. The post-colonial period marked the rise of nationalist literature after independence.
Early Filipinos lived in communities near bodies of water for access to food and protection. They resided in caves, nipa huts, tree houses, and houses on stilts. Their livelihoods included agriculture using kaingin and wet methods, hunting, boat-making, and trading using gold standards. Communities were organized into barangays led by a datu and council of elders who established laws and resolved conflicts. Society comprised datus, maharlika, timawa, and alipin. Burial practices varied among groups and included burying in trees, caves, or under homes.
Magellan arrived in the Philippines in 1521 as part of a Spanish expedition searching for the Spice Islands. He claimed the Philippines for Spain but was killed in 1521 during a battle with Lapu-Lapu and his warriors on Mactan Island. In 1565, Spain began colonizing the Philippines under Miguel Lopez de Legazpi and sought to spread Catholicism. The Spanish established central and local governments, but the church exercised significant influence, leading the government to be called "Frailocracia."
Religious Experiences and Spirituality: Indigenous Religions in Pre-colonial ...Tikboy Rosquillo
A Final Requirement for General Education for Social Science and Philosophy (GESSP): Religious Experiences and Spirituality.
Submitted by Group 3 from I-CBPW (2014-2015) under Prof. Tessie Tapiador-Sagadraca , University of Makati
The document summarizes the major religions practiced in the Philippines. It begins by stating that approximately 90% of Filipinos are Christian, mostly Catholic, but also including Iglesia ni Cristo, Protestants, and others. Prior to colonialism, animism was widely practiced among indigenous tribes. While most Filipinos are now Christian, some indigenous beliefs involving spirits and nature worship still exist. Other religions in the Philippines include Islam, Buddhism, Hinduism, Judaism and the Mormon faith.
This document discusses several economic, political, social, and technological factors that contributed to the Spanish colonization of the Philippines:
1) Economic developments in Europe like capital accumulation and banking helped fund exploration, while the search for new trade routes by European powers like Spain and Portugal also drove colonization.
2) Various political events weakened powers in the region like the Byzantine Empire and opened opportunities for colonization, such as the Crusades, the fall of Constantinople, and the Reconquista in Spain.
3) Technological advances in navigation instruments enabled longer voyages and colonization of more distant lands like the Philippines.
The Spanish Conquest and the Colonization of the PhilippinesJOSEPHINE LIBAN
The document summarizes the Spanish conquest and colonization of the Philippines. It details how the Portuguese pioneered oceanic trade routes to Asia in search of spices. This led the Spanish to send Ferdinand Magellan to reach the Spice Islands by sailing west in 1519. Magellan's expedition made landfall in the Philippines and converted local leaders to Christianity, but he was later killed in a battle against Lapu Lapu in Mactan Island in 1521, making him the first European to die in the Philippines. The Spanish continued colonizing the islands and imposing their religion over the next centuries.
This document discusses culture and its components. It defines culture as the knowledge, beliefs, arts, customs, and habits that are acquired by people as members of society. It identifies some key components of culture, including norms, values, and language. It discusses various types of norms like folkways, mores, and laws. It also examines major value orientations in different cultures and how language helps shape thought. The document outlines characteristics of culture and how cultures adapt through processes like parallelism, diffusion, fission, and convergence. Finally, it discusses some of the functions of culture and how it is acquired through imitation, indoctrination, and conditioning.
Literary History of the Philippines (Pre-Colonialism Period)Jessa Irinco Cerbito
The document outlines three periods in the literary history of the Philippines: pre-colonial, colonial, and post-colonial. In the pre-colonial period, early forms included epics, legends, riddles and proverbs which were orally transmitted. Literary works were preserved on materials like bark and bamboo. Common forms included riddles, proverbs, chants, poems and epics which taught lessons and explained natural phenomena. The colonial period saw the introduction of Spanish religious works and the development of a formative language. The post-colonial period marked the rise of nationalist literature after independence.
Early Filipinos lived in communities near bodies of water for access to food and protection. They resided in caves, nipa huts, tree houses, and houses on stilts. Their livelihoods included agriculture using kaingin and wet methods, hunting, boat-making, and trading using gold standards. Communities were organized into barangays led by a datu and council of elders who established laws and resolved conflicts. Society comprised datus, maharlika, timawa, and alipin. Burial practices varied among groups and included burying in trees, caves, or under homes.
Magellan arrived in the Philippines in 1521 as part of a Spanish expedition searching for the Spice Islands. He claimed the Philippines for Spain but was killed in 1521 during a battle with Lapu-Lapu and his warriors on Mactan Island. In 1565, Spain began colonizing the Philippines under Miguel Lopez de Legazpi and sought to spread Catholicism. The Spanish established central and local governments, but the church exercised significant influence, leading the government to be called "Frailocracia."
Apostles/Evangelists of the First Three Centuries as Exemplars for Modern M...Robert Munson
This paper considers the challenge of defining the term missionary in a way that is useful--- neither excessively broad nor narrow in scope. It is suggested that rather than focusing on a definition for determining who is a missionary, which ultimately places attention on the boundaries of the term, a better choice is to focus on exemplars of missionaries. In an attempt to do this, the paper suggests that the pattern of apostles and evangelists of the first three centuries of church history provides such an exemplar. More specifically, since Paul and Barnabas are the most well-known and well-described of this group of ministers, they can serve as the exemplars for this group, and ultimately for modern missionaries. The purpose of this paper is not to determine who is a missionary and who is not, but rather utilize these exemplars to critique modern definitions of the term missionary. Through this, the author believes that a better understanding of the center, rather than the boundaries, of Christian missionaries and missions can be better understood.
This short book (long article?) looks at Missions in Samaria from the post-exilic period to the modern era. The author believes that the case study of the challenges, successes, and failures of interaction with Samaritans, provides insight into Christian missions with others--- especially those who may be our neighbors but are sadly ignored or (even more sadly) disliked by Christians.
Pastoral Theology--- How and Why We CareRobert Munson
Pastoral theology is a form of practical theology that underpins pastoral care and counseling. It links systematic theology to actual ministry practice. Pastoral theology is contextual, contingent on the ministry setting, and dynamic in that it can change over time. When providing pastoral care, pastoral theologians must consider how theology, psychology, and other factors should be integrated or separated. There are various models for this, including levels of explanation, integration, Christian psychology, and biblical counseling. Ultimately, pastoral theology should guide pastoral care with the goal of helping people in a way that is compassionate and promotes blessing rather than curse.
Biblical Theology--- Between the TestamentsRobert Munson
This was the final presentation I gave for a short-course I gave on Biblical Theology (OT). The presentation is less focused on the historical changes going on the help makes sense of the differences between OT and NT Biblical Theologies.
This was the introductory presentation for a short-course I taught on Biblical Theology (OT). While not my specialty, I do love Biblical Theology. This presentation relates Biblical Theology to other theological categories.
A presentation that summarizes some aspects of Missionary Member Care with greater focus on the context of Protestant Missionaries who are sent out from Asian churches.
The document discusses several models for providing care to missionaries:
The Best Practice Model depicts different levels of care with God at the center and care moving outward to include self-care, care from friends, care from senders, and care from specialists.
The Pyramid of Care Model shows the missionary at the base with human support like family, friends, and professionals in different categories, and spiritual support at the apex.
The Rope Model portrays missionaries being supported by welcomers, senders, and mobilizers connected like ropes to hold the missionary.
The Web of Care depicts relationships between missionaries, senders, welcomers, and mobilizers that provide mutual support.
Reviews some basic principles of pastoral caounseling in terms of intracultural and intercultural counseling. This is tied into principles of cultural anthropology and interreligious dialogue.
Various Rules of Interreligious DialogueRobert Munson
This document outlines various rules and guidelines for productive interreligious dialogue that have been proposed by different individuals and groups. It provides rules from Max Warren, Stephen Neill, Agnete Holm, the World Council of Churches, Peter Feldmeier, Donald Swearer, Leonard Swidler, John Stott, and Robert Munson. Common themes in the rules include humility, mutual respect, understanding other perspectives, openness to learning, honesty, and cultivating relationships through respectful discussion.
Dialogue, Other Religions and EvangelismRobert Munson
Some see interreligious dialogue as inconsistent with evangelism. Some see dialogue as pointless unless it is for evangelism. However, there is a middle position where dialogue for its own sake, but also respects the call to share the one's faith in an understandable way.
CPSP-Philippines Chaplaincy and Pastoral Care ProgramsRobert Munson
Quick overview of the chaplaincy and pastoral counseling programs associated with CPSP-Philippines, and the parent organization, College of Pastoral Supervision & Psychotherapy
This document summarizes key points from the book "Bonsai Theory of Church Growth" by Ken Hemphill. It discusses how churches can artificially limit their growth by keeping them in a small "pot" through factors like facility size, leadership capacity, and vision. It also outlines ways churches can "prune roots" and "pinch back new growth" through practices like trimming membership rolls, limiting opportunities for new people, and not adapting to new ideas. The summary stresses that churches need to understand their community's "soil" and remove artificial barriers to allow for natural and supernatural growth.
An article that is essentially a distillation of four sermons on Missions as it pertains to ancient Samaria--- from the Intertestamental period, to the 1st Century, and to its parallels today.
Better than New: Christian Perfection as Informed by Wabi SabiRobert Munson
This article has the modest goal of suggesting that the Japanese aesthetic concept of Wabi Sabi may provide a useful metaphor for Christian perfection. As such, it is neither an exegetical or theological study of Christian perfection nor an in-depth look at aesthetic theory. Rather, in seeing the traditional tendency to link “perfection” to both the ethical and to the aesthetic, the author suggests that a view of perfection that, ironically, embraces transience, impermanence, and imperfection may provide a healthier foundation for Christian life and growth.
Better than New: Christian Perfection as Informed by Wabi SabiRobert Munson
1. The document discusses how the Japanese aesthetic concept of Wabi Sabi, which emphasizes impermanence and imperfection, can inform understandings of Christian perfection.
2. Wabi Sabi sees beauty in aging, change, and repair rather than only in newness and flawlessness. This perspective is compatible with descriptions of perfection in the Bible which do not depict it as static.
3. Applying Wabi Sabi principles could mean recognizing beauty in Christians' repaired brokenness rather than hiding flaws, and seeing perfection as a dynamic process rather than a single ideal state. Uniqueness may then be a source of beauty rather than an impediment.
Holistic Ministry and Church Planting in the PhilippinesRobert Munson
Photos and Description of a number of church growth and planting projects, tied to medical mission, community development, disaster response and more... mostly in the Philippines. (Bob and Celia Munson)
Biblical Theology in Relation to Other Categories of TheologyRobert Munson
Introductory Presentation for courses on NT Biblical Theology. Draws from a perspective ,more in line with G. E. Ladd, especially since that was the textbook for the course..
Paul in Athens and Interreligious CommunicationRobert Munson
Looks at Acts 17 and the story of Paul speaking at the Areopagus, The focus is on contetualization of the Gospel message, and effective interreligious communication.
Do We Worship the Same God? A Challenge of DialogueRobert Munson
Looks at the question from a Christian (and somewhat Evangelical) perspective. The results are two completely plausible answers: "Yes, but..." and "No, but...". Some implications are drawn as it pertains to Inter-religious dialogue.
Orpah Winfrey Dwayne Johnson: Titans of Influence and Inspirationgreendigital
Introduction
In the realm of entertainment, few names resonate as Orpah Winfrey Dwayne Johnson. Both figures have carved unique paths in the industry. achieving unparalleled success and becoming iconic symbols of perseverance, resilience, and inspiration. This article delves into the lives, careers. and enduring legacies of Orpah Winfrey Dwayne Johnson. exploring how their journeys intersect and what we can learn from their remarkable stories.
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Early Life and Backgrounds
Orpah Winfrey: From Humble Beginnings to Media Mogul
Orpah Winfrey, often known as Oprah due to a misspelling on her birth certificate. was born on January 29, 1954, in Kosciusko, Mississippi. Raised in poverty by her grandmother, Winfrey's early life was marked by hardship and adversity. Despite these challenges. she demonstrated a keen intellect and an early talent for public speaking.
Winfrey's journey to success began with a scholarship to Tennessee State University. where she studied communication. Her first job in media was as a co-anchor for the local evening news in Nashville. This role paved the way for her eventual transition to talk show hosting. where she found her true calling.
Dwayne Johnson: From Wrestling Royalty to Hollywood Superstar
Dwayne Johnson, also known by his ring name "The Rock," was born on May 2, 1972, in Hayward, California. He comes from a family of professional wrestlers, with both his father, Rocky Johnson. and his grandfather, Peter Maivia, being notable figures in the wrestling world. Johnson's early life was spent moving between New Zealand and the United States. experiencing a variety of cultural influences.
Before entering the world of professional wrestling. Johnson had aspirations of becoming a professional football player. He played college football at the University of Miami. where he was part of a national championship team. But, injuries curtailed his football career, leading him to follow in his family's footsteps and enter the wrestling ring.
Career Milestones
Orpah Winfrey: The Queen of All Media
Winfrey's career breakthrough came in 1986 when she launched "The Oprah Winfrey Show." The show became a cultural phenomenon. drawing millions of viewers daily and earning many awards. Winfrey's empathetic and candid interviewing style resonated with audiences. helping her tackle diverse and often challenging topics.
Beyond her talk show, Winfrey expanded her empire to include the creation of Harpo Productions. a multimedia production company. She also launched "O, The Oprah Magazine" and OWN: Oprah Winfrey Network, further solidifying her status as a media mogul.
Dwayne Johnson: From The Ring to The Big Screen
Dwayne Johnson's wrestling career took off in the late 1990s. when he became one of the most charismatic and popular figures in WWE. His larger-than-life persona and catchphrases endeared him to fans. making him a household name. But, Johnson had ambitions beyond the wrestling ring.
In the early 20
Apostles/Evangelists of the First Three Centuries as Exemplars for Modern M...Robert Munson
This paper considers the challenge of defining the term missionary in a way that is useful--- neither excessively broad nor narrow in scope. It is suggested that rather than focusing on a definition for determining who is a missionary, which ultimately places attention on the boundaries of the term, a better choice is to focus on exemplars of missionaries. In an attempt to do this, the paper suggests that the pattern of apostles and evangelists of the first three centuries of church history provides such an exemplar. More specifically, since Paul and Barnabas are the most well-known and well-described of this group of ministers, they can serve as the exemplars for this group, and ultimately for modern missionaries. The purpose of this paper is not to determine who is a missionary and who is not, but rather utilize these exemplars to critique modern definitions of the term missionary. Through this, the author believes that a better understanding of the center, rather than the boundaries, of Christian missionaries and missions can be better understood.
This short book (long article?) looks at Missions in Samaria from the post-exilic period to the modern era. The author believes that the case study of the challenges, successes, and failures of interaction with Samaritans, provides insight into Christian missions with others--- especially those who may be our neighbors but are sadly ignored or (even more sadly) disliked by Christians.
Pastoral Theology--- How and Why We CareRobert Munson
Pastoral theology is a form of practical theology that underpins pastoral care and counseling. It links systematic theology to actual ministry practice. Pastoral theology is contextual, contingent on the ministry setting, and dynamic in that it can change over time. When providing pastoral care, pastoral theologians must consider how theology, psychology, and other factors should be integrated or separated. There are various models for this, including levels of explanation, integration, Christian psychology, and biblical counseling. Ultimately, pastoral theology should guide pastoral care with the goal of helping people in a way that is compassionate and promotes blessing rather than curse.
Biblical Theology--- Between the TestamentsRobert Munson
This was the final presentation I gave for a short-course I gave on Biblical Theology (OT). The presentation is less focused on the historical changes going on the help makes sense of the differences between OT and NT Biblical Theologies.
This was the introductory presentation for a short-course I taught on Biblical Theology (OT). While not my specialty, I do love Biblical Theology. This presentation relates Biblical Theology to other theological categories.
A presentation that summarizes some aspects of Missionary Member Care with greater focus on the context of Protestant Missionaries who are sent out from Asian churches.
The document discusses several models for providing care to missionaries:
The Best Practice Model depicts different levels of care with God at the center and care moving outward to include self-care, care from friends, care from senders, and care from specialists.
The Pyramid of Care Model shows the missionary at the base with human support like family, friends, and professionals in different categories, and spiritual support at the apex.
The Rope Model portrays missionaries being supported by welcomers, senders, and mobilizers connected like ropes to hold the missionary.
The Web of Care depicts relationships between missionaries, senders, welcomers, and mobilizers that provide mutual support.
Reviews some basic principles of pastoral caounseling in terms of intracultural and intercultural counseling. This is tied into principles of cultural anthropology and interreligious dialogue.
Various Rules of Interreligious DialogueRobert Munson
This document outlines various rules and guidelines for productive interreligious dialogue that have been proposed by different individuals and groups. It provides rules from Max Warren, Stephen Neill, Agnete Holm, the World Council of Churches, Peter Feldmeier, Donald Swearer, Leonard Swidler, John Stott, and Robert Munson. Common themes in the rules include humility, mutual respect, understanding other perspectives, openness to learning, honesty, and cultivating relationships through respectful discussion.
Dialogue, Other Religions and EvangelismRobert Munson
Some see interreligious dialogue as inconsistent with evangelism. Some see dialogue as pointless unless it is for evangelism. However, there is a middle position where dialogue for its own sake, but also respects the call to share the one's faith in an understandable way.
CPSP-Philippines Chaplaincy and Pastoral Care ProgramsRobert Munson
Quick overview of the chaplaincy and pastoral counseling programs associated with CPSP-Philippines, and the parent organization, College of Pastoral Supervision & Psychotherapy
This document summarizes key points from the book "Bonsai Theory of Church Growth" by Ken Hemphill. It discusses how churches can artificially limit their growth by keeping them in a small "pot" through factors like facility size, leadership capacity, and vision. It also outlines ways churches can "prune roots" and "pinch back new growth" through practices like trimming membership rolls, limiting opportunities for new people, and not adapting to new ideas. The summary stresses that churches need to understand their community's "soil" and remove artificial barriers to allow for natural and supernatural growth.
An article that is essentially a distillation of four sermons on Missions as it pertains to ancient Samaria--- from the Intertestamental period, to the 1st Century, and to its parallels today.
Better than New: Christian Perfection as Informed by Wabi SabiRobert Munson
This article has the modest goal of suggesting that the Japanese aesthetic concept of Wabi Sabi may provide a useful metaphor for Christian perfection. As such, it is neither an exegetical or theological study of Christian perfection nor an in-depth look at aesthetic theory. Rather, in seeing the traditional tendency to link “perfection” to both the ethical and to the aesthetic, the author suggests that a view of perfection that, ironically, embraces transience, impermanence, and imperfection may provide a healthier foundation for Christian life and growth.
Better than New: Christian Perfection as Informed by Wabi SabiRobert Munson
1. The document discusses how the Japanese aesthetic concept of Wabi Sabi, which emphasizes impermanence and imperfection, can inform understandings of Christian perfection.
2. Wabi Sabi sees beauty in aging, change, and repair rather than only in newness and flawlessness. This perspective is compatible with descriptions of perfection in the Bible which do not depict it as static.
3. Applying Wabi Sabi principles could mean recognizing beauty in Christians' repaired brokenness rather than hiding flaws, and seeing perfection as a dynamic process rather than a single ideal state. Uniqueness may then be a source of beauty rather than an impediment.
Holistic Ministry and Church Planting in the PhilippinesRobert Munson
Photos and Description of a number of church growth and planting projects, tied to medical mission, community development, disaster response and more... mostly in the Philippines. (Bob and Celia Munson)
Biblical Theology in Relation to Other Categories of TheologyRobert Munson
Introductory Presentation for courses on NT Biblical Theology. Draws from a perspective ,more in line with G. E. Ladd, especially since that was the textbook for the course..
Paul in Athens and Interreligious CommunicationRobert Munson
Looks at Acts 17 and the story of Paul speaking at the Areopagus, The focus is on contetualization of the Gospel message, and effective interreligious communication.
Do We Worship the Same God? A Challenge of DialogueRobert Munson
Looks at the question from a Christian (and somewhat Evangelical) perspective. The results are two completely plausible answers: "Yes, but..." and "No, but...". Some implications are drawn as it pertains to Inter-religious dialogue.
Orpah Winfrey Dwayne Johnson: Titans of Influence and Inspirationgreendigital
Introduction
In the realm of entertainment, few names resonate as Orpah Winfrey Dwayne Johnson. Both figures have carved unique paths in the industry. achieving unparalleled success and becoming iconic symbols of perseverance, resilience, and inspiration. This article delves into the lives, careers. and enduring legacies of Orpah Winfrey Dwayne Johnson. exploring how their journeys intersect and what we can learn from their remarkable stories.
Follow us on: Pinterest
Early Life and Backgrounds
Orpah Winfrey: From Humble Beginnings to Media Mogul
Orpah Winfrey, often known as Oprah due to a misspelling on her birth certificate. was born on January 29, 1954, in Kosciusko, Mississippi. Raised in poverty by her grandmother, Winfrey's early life was marked by hardship and adversity. Despite these challenges. she demonstrated a keen intellect and an early talent for public speaking.
Winfrey's journey to success began with a scholarship to Tennessee State University. where she studied communication. Her first job in media was as a co-anchor for the local evening news in Nashville. This role paved the way for her eventual transition to talk show hosting. where she found her true calling.
Dwayne Johnson: From Wrestling Royalty to Hollywood Superstar
Dwayne Johnson, also known by his ring name "The Rock," was born on May 2, 1972, in Hayward, California. He comes from a family of professional wrestlers, with both his father, Rocky Johnson. and his grandfather, Peter Maivia, being notable figures in the wrestling world. Johnson's early life was spent moving between New Zealand and the United States. experiencing a variety of cultural influences.
Before entering the world of professional wrestling. Johnson had aspirations of becoming a professional football player. He played college football at the University of Miami. where he was part of a national championship team. But, injuries curtailed his football career, leading him to follow in his family's footsteps and enter the wrestling ring.
Career Milestones
Orpah Winfrey: The Queen of All Media
Winfrey's career breakthrough came in 1986 when she launched "The Oprah Winfrey Show." The show became a cultural phenomenon. drawing millions of viewers daily and earning many awards. Winfrey's empathetic and candid interviewing style resonated with audiences. helping her tackle diverse and often challenging topics.
Beyond her talk show, Winfrey expanded her empire to include the creation of Harpo Productions. a multimedia production company. She also launched "O, The Oprah Magazine" and OWN: Oprah Winfrey Network, further solidifying her status as a media mogul.
Dwayne Johnson: From The Ring to The Big Screen
Dwayne Johnson's wrestling career took off in the late 1990s. when he became one of the most charismatic and popular figures in WWE. His larger-than-life persona and catchphrases endeared him to fans. making him a household name. But, Johnson had ambitions beyond the wrestling ring.
In the early 20
The Unbelievable Tale of Dwayne Johnson Kidnapping: A Riveting Sagagreendigital
Introduction
The notion of Dwayne Johnson kidnapping seems straight out of a Hollywood thriller. Dwayne "The Rock" Johnson, known for his larger-than-life persona, immense popularity. and action-packed filmography, is the last person anyone would envision being a victim of kidnapping. Yet, the bizarre and riveting tale of such an incident, filled with twists and turns. has captured the imagination of many. In this article, we delve into the intricate details of this astonishing event. exploring every aspect, from the dramatic rescue operation to the aftermath and the lessons learned.
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The Origins of the Dwayne Johnson Kidnapping Saga
Dwayne Johnson: A Brief Background
Before discussing the specifics of the kidnapping. it is crucial to understand who Dwayne Johnson is and why his kidnapping would be so significant. Born May 2, 1972, Dwayne Douglas Johnson is an American actor, producer, businessman. and former professional wrestler. Known by his ring name, "The Rock," he gained fame in the World Wrestling Federation (WWF, now WWE) before transitioning to a successful career in Hollywood.
Johnson's filmography includes blockbuster hits such as "The Fast and the Furious" series, "Jumanji," "Moana," and "San Andreas." His charismatic personality, impressive physique. and action-star status have made him a beloved figure worldwide. Thus, the news of his kidnapping would send shockwaves across the globe.
Setting the Scene: The Day of the Kidnapping
The incident of Dwayne Johnson's kidnapping began on an ordinary day. Johnson was filming his latest high-octane action film set to break box office records. The location was a remote yet scenic area. chosen for its rugged terrain and breathtaking vistas. perfect for the film's climactic scenes.
But, beneath the veneer of normalcy, a sinister plot was unfolding. Unbeknownst to Johnson and his team, a group of criminals had planned his abduction. hoping to leverage his celebrity status for a hefty ransom. The stage was set for an event that would soon dominate worldwide headlines and social media feeds.
The Abduction: Unfolding the Dwayne Johnson Kidnapping
The Moment of Capture
On the day of the kidnapping, everything seemed to be proceeding as usual on set. Johnson and his co-stars and crew were engrossed in shooting a particularly demanding scene. As the day wore on, the production team took a short break. providing the kidnappers with the perfect opportunity to strike.
The abduction was executed with military precision. A group of masked men, armed and organized, infiltrated the set. They created chaos, taking advantage of the confusion to isolate Johnson. Johnson was outnumbered and caught off guard despite his formidable strength and fighting skills. The kidnappers overpowered him, bundled him into a waiting vehicle. and sped away, leaving everyone on set in a state of shock and disbelief.
The Immediate Aftermath
The immediate aftermath of the Dwayne Johnson kidnappin
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innovative approach towards advertainment with vast revenue opportunities. Designed and developed by Joe Q. Bretz
Leonardo DiCaprio House: A Journey Through His Extravagant Real Estate Portfoliogreendigital
Introduction
Leonardo DiCaprio, A name synonymous with Hollywood excellence. is not only known for his stellar acting career but also for his impressive real estate investments. The "Leonardo DiCaprio house" is a topic that piques the interest of many. as the Oscar-winning actor has amassed a diverse portfolio of luxurious properties. DiCaprio's homes reflect his varied tastes and commitment to sustainability. from retreats to historic mansions. This article will delve into the fascinating world of Leonardo DiCaprio's real estate. Exploring the details of his most notable residences. and the unique aspects that make them stand out.
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Leonardo DiCaprio House: Malibu Beachfront Retreat
A Prime Location
His Malibu beachfront house is one of the most famous properties in Leonardo DiCaprio's real estate portfolio. Situated in the exclusive Carbon Beach. also known as "Billionaire's Beach," this property boasts stunning ocean views and private beach access. The "Leonardo DiCaprio house" in Malibu is a testament to the actor's love for the sea and his penchant for luxurious living.
Architectural Highlights
The Malibu house features a modern design with clean lines, large windows. and open spaces blending indoor and outdoor living. The expansive deck and patio areas provide ample space for entertaining guests or enjoying a quiet sunset. The house has state-of-the-art amenities. including a gourmet kitchen, a home theatre, and many guest suites.
Sustainable Features
Leonardo DiCaprio is a well-known environmental activist. whose Malibu house reflects his commitment to sustainability. The property incorporates solar panels, energy-efficient appliances, and sustainable building materials. The landscaping around the house is also designed to be water-efficient. featuring drought-resistant plants and intelligent irrigation systems.
Leonardo DiCaprio House: Hollywood Hills Hideaway
Privacy and Seclusion
Another remarkable property in Leonardo DiCaprio's collection is his Hollywood Hills house. This secluded retreat offers privacy and tranquility. making it an ideal escape from the hustle and bustle of Los Angeles. The "Leonardo DiCaprio house" in Hollywood Hills nestled among lush greenery. and offers panoramic views of the city and surrounding landscapes.
Design and Amenities
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Fear, Film, and Faith Insights into the Perspective of High School Youth in Baguo City, Philippines Regarding Horror Movies and the Supernaturaluth
1. Fear, Film, and Faith
Insights into the Perspective of High School Youth in Baguo City, Philippines
Regarding Horror Movies and the Supernatural
by Bob Munson
ABSTRACT
The article describes research done in 2007 in Baguio City, Philippines. It looks at the attitudes of local High School
students regarding horror movies and pop-culture supernatural beliefs. Survey and interview research was done to
examine their interests, beliefs, and fears in this area. The research showed a strong interest in horror movies and in
uncertainty as to the reality of several supernatural entities or concepts. The findings were compared with Paul’s
address to the Athenians in Acts 17 to consider whether horror films may be a theologically acceptable and useful
vehicle to initiate missional dialogue with youth.
---------------------------------------------------------------------
“Contemporary man has rationalized the myths,
but he has not been able to destroy them.”
-Octavio Paz1
It is known, anecdotally at least, that a large segment of horror movie fans are youth. It is also
true that a major component in most horror movies is the mystery and danger surrounding the
supernatural. In “Western-culture” movies, horror tends to focus more on blood than on the
supernatural, although there are numerous exceptions to this. In most Asian horror, the
supernatural is more than a plot device, but is central to the plot. Movies such as “Ringu”, “The
Grudge”, “Feng Shui”, “Sukob”, and “The Maid” draw from Asian views of death, fate, luck,
and the spirit realm, to create the plot and atmosphere of the movies. Movies, however, are pop
culture. Because of this, their justification for being is that they attract interest (and money). The
fact that millions upon millions of dollars are spent world-wide in the production and viewing of
movies that “scare” should draw interest from researchers of many fields.
The research done in this paper sought a fairly specific microculture.2 That group is High School
students in Baguio City, Philippines. Several subtasks were associated with this study. Do the
members of this group enjoy horror movies? If so, why? What is their worldview regarding the
supernatural, and what are the influences in that belief? Despite the narrowness of the
geographical setting, it is quite possible, that many aspects of the study may be applicable in
other parts of the world. Baguio City is fairly cosmopolitan, with students from families from
many parts of the Philippines. Cinemas and cable TV makes media from around the world
accessible to these students.
Fieldwork
The research took two forms. The first was a survey given to over 120 students at Baguio City
National High School. The survey was given to second and third year students (young teens) at
the school. The primary goal of the survey was not for statistical analysis. Rather it was to
provide a context to aid the researchers in the second part of the study. The second part was an
ethnographic study based on personal interviews with high school students. The questions asked
were drawn from points of interest that developed from the survey.
1
2. Initial Observations Based on the Survey
The survey given resulted in a wide range of categories of students. The survey was fairly
simple. It asked each student’s attitude about horror movies. It asked about whether horror
movies affect the individual. It asked about the individual’s belief in certain elements of Filipino
myth and horror. These were ghosts, sumpa (curses), witches, aswang, dwende, tiyanak, and
magic. These were graded using a Likert scale. Additionally, each were asked if they had
personal experience with the spiritual elements being surveyed. Then the bottom of the survey
allowed for personal responses as to how horror movies affect the individual.
Tables 1 and 2 tabulated these raw results. Table 3 attempted to develop a relationships between
belief and interest and fear. This was done by grouping the students into three basic categories.
These are believers, doubters, and unbelievers. These categories were somewhat arbitrary since
no one absolutely believed in all aspects, and very few were completely unbelievers. Table 3
describes the criteria for the categorization
Ave
1 2 3 4 5
Score
Not so I don't
Not at All Yes Very Much
Much Care
Do you like horror movies and/or
4 26 3 21 12 3.17
literature?
Does horror film/literature affect
15 27 3 15 1 2.34
you?
I absolutely I don't I don't I I absolutely Ave Personal
don't believe believe care believe believe Score Experience
Ghost 10 24 5 23 3 2.77 16
Sumpa (Curses) 18 25 5 15 4 2.43 1
Dwende 16 29 4 13 4 2.39 6
Magic 16 31 16 10 2 2.35 2
Witches 23 23 7 10 2 2.15 2
Aswang 20 32 7 5 0 1.95 1
Tiyanak 23 33 7 3 1 1.9 1
Total who had a personal
17 26%
experience is
Table 2. Review of Quantitative Findings for 2nd Year Students at Baguio City National
High School
The grouping had benefits. While almost any mixture of categories could be found, there were
strong trends. Those who doubted the supernatural were far more likely to dislike horror movies
and less likely to have a personal experience with the supernatural. Those who believed were
more likely to like horror movies and more likely to have a personal experience with the
supernatural. Uncertainty gave intermediate results to Doubt and Belief. No attempt was made
2
3. to determine causation. Did belief in the supernatural lead to personal experience with the
supernatural? Or did personal experience with the supernatural lead to belief in the supernatural?
It is important to note that the quantitative survey was done primarily to guide the qualitative
interviews. This is why the surveys did not follow standard procedures of validation, nor are the
results analyzed to any real extent statistically. The range of attitudes is what was really sought.
In this case the strong correlation between belief and the effect of horror movies on the students
was important. Additionally, the correlation between belief and personal experience with
supernatural phenomena also appeared to be important. Another interesting point was the
ambivalence about the reality of supernatural elements, but a lack of ambivalence about horror
movies. In other words, most students were in the middle as to whether spiritual elements really
exist. However, horror movies polarized the students surveyed. Most liked or hated horror
movies. Few were ambivalent about them.
Ave
1 2 3 4 5
Score
Not so I don't
Not at All Yes Very Much
Much Care
Do you like horror movies
5 14 4 27 5 3.24
and/or literature?
Does horror film/literature
13 30 2 10 0 2.16
affect you?
I absolutely don't I don't I don't I I absolutely Ave Personal
believe believe care believe believe Score Experience
Dwende 10 18 7 15 2 2.63 8
Sumpa 15 16 5 13 4 2.53 5
Witches 14 17 8 10 4 2.49 3
Ghost 12 21 4 15 1 2.47 13
Magic 17 15 11 6 3 2.29 5
Aswang 20 20 6 6 0 1.96 2
Tiyanak 26 18 5 2 1 1.73 0
Total who had a personal
19 35%
experience is
Table 3. Review of Quantitative Findings for 34d Year Students at Baguio City National
High School
Interviews
Different members of the research team interviewed different students. However, this researcher
interviewed three students from Union School International. They were John, Jacob, and Alan. 3
Two of them are first year high school students, the other is second year. Coincidently, each one
appeared to fit into different categories of the attitude to the supernatural. John expressed an
attitude that fits into Group A (disbelief), Alan expressed belief (C), and Jacob expressed doubt
(B).
3
4. 1 2 3 4 5 % of
% with
Ave 4s
Questions Groups* Totals Not at Not so I don't personal
Yes Very Much Score and experience**
All Much Care 5s
Do you like “A” (Unbelievers) 34 4 16 2 11 1 2.68 35% 6%
horror movies “B” (Doubters) 30 3 7 3 13 4 3.27 57% 27%
and/or literature? “C” (Believers) 57 2 17 2 25 12 3.48 65% 49%
“A” (Unbelievers) 34 8 19 3 4 0 2.09 12%
Does horror
film/literature “B” (Doubters) 30 9 18 1 2 0 1.87 7%
affect you?
“C” (Believers) 57 10 24 2 19 1 2.59 35%
*Group A is the category disbelief. All “horror movie” spiritual concepts indicated in the survey were given scores of "1" or "2".(no
belief or general disbelief)
*Group B is the category of uncertainty. They may believe in one category, but no more. They also do not claim to disbelieve all
categories.
*Group C is category of belief. In at least 2 types of spiritual concepts, the individuals marked belief (a "4" or a "5")
**This is the percentage of individuals who state that they have personal experience with at least one of the spiritual entities or
concepts in the survey.
Table 1. Grouping of Students in Survey
To the question, “Do you like horror movies/literature?” one of the three (John) said that he does
not like them because they are totally false… no connection to reality. Another, Jacob, really
likes horror movies, but also sees no real connection to reality. Alan likes horror movies but
seemed more uncertain about their relationship to reality. Asked how horror movies make them
feel, Jacob emphasized the exhilaration or excitement one gets while watching. The others
generally agreed. When asked how horror movies make one feel afterward, Jacob at first said
that they have no effect on him since he does not believe in them. Later, he mentioned that
sleeplessness after a particularly scary movie can happen. John downplayed the effect but did
agree that it can make him nervous. Alan also gets nervous and sleepless after horror media.
During the discussions, several supernatural beings were mentioned. The following includes
definitions given by the informants.
• Ghost. They defined it as a person who had died, but had come back in spirit form. The
purpose for coming back was to say something to someone… perhaps a warning.
Alternatively, they might come back for revenge… a curse.
• Duwende. A small human-like being, only 3-4 inches tall. Immortal.
4
5. • Tiyanak. A baby that never grows up or grows old.
• Aswang. A human-like creature that has two parts. The upper half of the body can fly
around and do bad things. The lower half is stationary when separated from the upper
half. Supposedly, one can kill one by finding the stationary part and putting salt on it.
• Witch. Unlike the others, this is human. A witch does not go around like an aswang, but
stays in one place casting spells and doing all sorts of magic.
Regarding belief in the supernatural, John was the least believing, with Alan the most believing.
They seem to think that spells might be true. Alan believes in curses, and John accepted that this
might be true based on some things in the Bible. They seemed quite skeptical of tiyanaks and
aswang. They saw them as stories people made up. However, they were more open to the
existence of ghosts and duwende. They also accepted the possibility of witches.
When asked if they had had any experiences with any of these supernatural things, only one said
he did. Curiously, the only one who had such an experience was the one who most strongly did
not believe in much of the supernatural. John stated that when he was younger (about 8 years
old), he was with his friend Ted in a back lot and saw what they felt was a ghost. Scared, they
ran to Ted’s house and went to the basement. There they saw a second ghost (or a repeat of the
same one perhaps). They ran outside and did not see any more ghosts. He never saw another
ghost. John comes from a strong Christian background and seeks to interpret experience based
on his understanding of the Bible. Therefore, he said he interprets the ghost experience he had as
some sort of demonic attack to trick him.
Regarding the attitude regarding the spirit world, all three described the spirit world as being “far
away” as opposed to being “close”. They also saw the spirit world as neutral. When asked to
clarify, they agreed that the spirit world was neither good, nor bad, nor a mixture of good and
bad.
The next question was “Where did your beliefs (regarding the supernatural) come from?” Jacob
felt that much of what he believes comes from his family. His parents liked to tell him stories of
supernatural things. He felt that they did this to try to scare him… and keep him obedient. John
felt that his beliefs come from himself. He said that he thinks about and feels what is true and
what isn’t. Alan, on the other hand, saw TV as having a major effect on his beliefs.
The three were asked to list some things that make a good horror movie:
• Suspenseful
• A good story
• Good special effects… real-like
• A little comedy, but not too much
• Close to real life… at least believable.
• Set up to allow a sequel.
• At least one survivor.
The following were things that make a bad horror movie:
• Things look fake… bad special effects
• Little action
• No survivors or all survivors
5
6. • Too much blood (a little may be appropriate, but not a bloodbath)
• Not set up for a sequel (movie should allow for continuation)
• Message. They did not feel that horror movies should send a message. Often the message
that would be sent would be bad or wrong.
Personal Observations
Interviews by other members of the research team came up with similar results, suggesting that
the responses are fairly typical for youths in Baguio City. There is a lot of ambivalence about the
reality of the supernatural. The surveys tended to show a much higher level of disbelief than did
the personal interviews. And belief tended to show itself as stronger toward the end of the
interviews than at the beginning. With the high schoolers from Union, an Evangelical Christian
school, there appeared to be three systems of thought in conflict:
• Official Disbelief (perhaps from schooling, or a desire to look “smart” with the
interviewer?)
• A tendency or at least openness to believe (perhaps from TV, movies, family, friends,
etc.?)
• A Christian background that accepts aspects of the supernatural while seeming to reject
other aspects.
A key point in what they like in horror movies is “believability”. They want the movie to appear
to be “real”. Things that look fake (bad special effects or bad acting) hugely detract from the
movie. There is a desire to be “drawn into the movie” in a sense. The sense of being “real” was
by far the most important element of a good horror movie. The biggest detraction in a bad horror
movie was things looking fake or unbelievable.
An important observation is that all three liked to be interviewed about horror movies and the
supernatural. The topic is one that interested all three of them, and they all were interested in
talking on the subject. Even though a youth event was about to start, they were happy to keep
talking on the subject. One spoke to the researcher weeks later wanting to know how the research
went.
Practical Response
The following were general observations that seemed relevant:
• High School students are not only fascinated with the supernatural when associated
with horror media, but are fascinated in even discussing it. This fascination was not
dependent on belief in the supernatural.
• Despite the general fascination, there was still some level of ambivalence/uncertainty as
to reality of the supernatural. The survey tended to show a higher level of doubt, while
personal interviews (from all of the researchers) showed a greater tendency to believe.
• Those who have a greater belief in the supernatural (as described in horror media), also
tend to:
o have a greater appreciation of horror media
o have a greater likelihood of personal experience with supernatural entities
o are more affected by horror media
6
7. • There may be a clash of worldviews being observed.. One view may be the traditional
Filipino worldview with its strongly spiritualist sentiment. A second view may be a
modernist (anti-supernaturalist) viewpoint. Yet a third view may be more of a
postmodernist view that is skeptical of both viewpoints but open to new experiences
and new interpretations. A Christian worldview may also be in the mix, but perhaps
existing in all three of these forms. More research would be needed in this area.
Literary Reflection: Horror Movies as Myth
Myths are connected to a culture’s worldview “because they explain, integrate, validate, and
sanction the culture’s belief system.” 4 Myths are not always old, and are not trivial. The myths
of the American West strongly reflect and impact American self-perception, while the Aryan
myth in Germany both drove and justified Nazi policies. Myths draw their power from the
cultural worldview and provide power back to that worldview. Attempts in the past, often by
Christian missionaries to eradicate myths have often proved fruitless. The attempts may seem
well-meaning, “But myths are not easily destroyed or changed by external pressure… In fact,
overt prohibition usually tends to greatly increase the overall value of myth.”5
This paper will attempt to make the case that horror movies are (or at least can be) an expression
of cultural myth, and thus cultural worldview. Consider the following story:
Once upon a time, there was a city full of prosperous people. Everything seemed
normal and good. Suddenly, a malevolent supernatural force descended upon the
city. People started dying for no apparent cause. Nothing they could do could stop
the killings, and they could not even name who or what was the source. The local
religious groups all failed to stop the scourge. So, in desperation, members of the
city traveled to the island of a cultic priestess who let them know that some spirit
was getting revenge for the evils perpetrated in the city. Based on this information,
they sent an emissary to find a powerful shaman who lived on a different island. He
came to the city to find the spirit and purify the city. He was able to determine
places in the city of special power to the killer. At each power center, an arcane
blood ritual was carried out. Once all of the power centers were located and the
gory rituals completed, the killing spirit, never named, left. The city was freed, the
shaman rewarded, and the city chose to remember this story through memorials
and oral legend.
Horror stories have been with us as long as there have been stories. They express our inmost
beliefs and fears. The particular horror story related above describes an alleged event associated
with the city of Athens in the 6th century BC. The shaman was Epimenides. The story is part of
the mythology of ancient Athens.6
There are many definitions for “myth”. According to Millard Erickson, “Myths are literary
devices used to convey a supernatural or transcendent truth in earthly form. … They usually
present the words or works of a divine being.” 7 Myths are not just great epics of the past. They
work their way into popular culture in many forms. “Ancient myths die hard. They continue in
disguise in popular culture long after they are rejected in orthodox religious thought.” 8 Horror
7
8. movies (and other forms of horror media) may well be a place where mythology is hidden and at
the same time exposed in popular culture. Within the context of Filipino horror, many of the
themes draw from ancient myths and traditional religious beliefs.
Don Richardson used the story of Epimenides in his book “Eternity in Their Hearts” as evidence
that God is reaching out into all cultures of the world.9 This argument would be greatly
strengthened if the story of Epimenides in Athens is true. However, as a myth, the historicity of
the story is not critical. Myths have power, not from historicity, but from the underlying belief
system of a faith community. “The great myths always developed within particular faith
communities. To lift them out of those contexts is to distort the very truth to which they point.” 10
Ripped from their faith community, myths become folktales. Horror movies draw upon the
underlying belief systems of people within a culture. While ancient horror or myth was conveyed
to the community through the skilled storyteller, horror movies are conveyed to the community
through the scriptwriters, actors, and cinematographer.
This appears to be what our ethnographic study demonstrated. Greater belief in the underlying
themes and elements in horror movies was linked to greater effects on the respondent and greater
fascination in those movies. Graphically speaking this could be shown as follows:
Figure 1. Results of a Strong Connection between Myth and Culture
When the myth has connection to the culture worldview, it has greater power. This manifests
itself in greater fear and greater fascination. One might surmise that this leads to greater faith,
that is, greater belief in the underlying myths and cultural principles. However, this ethnographic
study did not study that idea. In fact, it would be extremely difficult to objectively show a causal
relationship.
8
9. A second possibility would be where myth is separated from the culture. This might occur when
the story is part of a different culture (such as the outsider’s view of the “Golem” of European
Jewish tradition), or when it is never directly tied to any particular worldview (such as “The
Wizard of Oz”). In these, the stories are neither empowered by the culture nor builds up that
culture. The result is little power, as seen in little fear, little fascination, and (perhaps) little faith.
Figure 2. Results of a Weak Connection between Myth and Culture
It is worthy to note a few caveats. First, fascination here does not mean popularity. “The Wizard
of Oz” may be a more popular movie than “Dracula”, but “Dracula” has more fascination as can
be seen by movies, novels, and comic books that have sprung from it, along with vampirologists
and vampire cults. Second, some myths may transcend culture. Joseph Campbell would include
myths involving the Hero Cycle11 in this, while Sigmund Freud would include the Oedipus myth.
Third, and tied to the second, some stories may draw their power from archtypes that provide the
basis for our self-understanding as humans.
It should be no surprise that those youth most interested in horror movies also have the strongest
belief in the supernatural aspects of horror movies. It should also be no surprise that those with
the strongest belief are most affected by horror movies. This is simply consistent with the
strengths and limitations of myths. The greater the disbelief, the more impotent stories become.
Theological Reflection
Many individuals are concerned with whether horror movies lead to greater belief, or whether
prior belief leads to appreciation of horror movies. While this is important, it is not the most
important question. The big question is: Knowing the mythic power of horror movies in those
9
10. who believe, what is the Christian response to that power? Power is inherently ambiguous--- it
can be used for good or used for evil.
The Apostle Paul gives a possible response to that power. The power in myth (even horror-based
myth) can be utilized to transform lives. Paul’s use of the Greek myth of Epimenides and the
Unknown God as described in Acts 17:16-34 when Paul spoke before the Areopagus in Athens.
“Did Paul use the myth of Epimenides and the Unknown God at all?” Clearly Paul did not tell
the story. However, it is possible to use a story without relating it. If someone says “Cry wolf”,
one is drawn into a well-known cautionary story “The Boy Who Cried Wolf”. For those familiar
with it, telling the story is redundant. The words “cry wolf” are enough.
There are, in fact, several things that indicate that Paul was intentionally drawing from this myth.
First, the myth contrasts the impotence of the idols of Athens with the power of the unknown
god. Paul makes the same comparison in his speech. For him, idols are worthless and the
Unknown god is the God of heaven and earth. Second, several important items link to the story.
Idols and the monument to the unknown god are in the speech and myth. In fact, the myth
explains the existence of this monument. Additionally, Athens is the primary setting for the
myth, and, in fact, the Areopagus is specifically mentioned in the myth. Third, Paul seeks to
describe the unknown god. This very thing was the mystery in the myth. The myth tells of the
existence and power of the unknown god, but leaves the god’s character unknown. Paul provides
the final chapter of the myth. Finally, in case there is still any doubt, Paul actually quotes
Epimenides in his speech. In the poem Cretica, Epimenides says about Zeus, “For in thee we live
and move and have our being.”10
A possible correspondence is shown in Table 4 between High School students and members of
the Areopagus in Athens during the time of the Apostle Paul. It is true that although almost any
two dissimilar things can have several similarities, the similarities shown here seem to be
considerable, and relevant.
Paul’s response to the members of the Areopagus
A. Paul started from a point of common interest: religion and worship of God (or gods). He
built this off of knowledge and arguments the listeners were familiar with. These include idols
and reference to the myth of Epimenides.
B. Utilizing this myth, Paul spoke of the characteristics of the Unknown God, answering
some unknowns from the myth (and confirmed the testimony of some Greek poets about this
god)
C. He developed an argument against idols that follows naturally from the myth and from
Platonic thought. Idols have no power (as demonstrated in the myth), and in fact the use of
material things to represent the gods, is degrading (consistent with Platonic thought).
D. He then transitioned from the Unknown God to Jesus and the resurrection. In this sense,
he used their worldview as the context for expressing the gospel
Paul avoided many errors we might be tempted to do today in similar circumstances. First of all,
he did not condemn the Greeks. Their profuse use of idols, the decadent lifestyles of many, and
polytheism lent itself to a moralistic condemnation. Nevertheless, Paul did not do this, and in
10
11. High School Students in Baguio City Members of the Areopagus
Interest in Supernatural (horror movies and Interest in Supernatural (gods, pantheism, ethics)
supernatural beings)
Plurality of views on supernatural (belief, uncertainty, Plurality of views on supernatural (belief, uncertainty,
and doubt) and doubt)
Some areas of commonality with Christian-compatible Some areas of commonality with Christian-compatible
worldview worldview
A mythology that codifies deep worldview beliefs. A mythology that codifes deep worldview beliefs.
(Horror movies) (Greek myths)
A mythodology that mixes truth and falsehood. A mythology that mixes truth and falsehood. Beauty
Beauty and the obscene and the obscene
Some areas that are in need of worldview change Some areas that are in need of worldview change
Interest in discussing supernatural/ spiritual issues Interest in discussing supernatural/ spiritual issues
associated with their beliefs. associated with their beliefs.
Table 4. Similarities Between Members of the Areopagus (from Acts 16) and High School
Students in Baguio City.
fact, stated that the Unknown God has overlooked their ignorance up to this point. On the other
hand, he did not simply define their worldview as good. Rather, he critiqued aspects of their
worldview, even using some aspects of their worldview to criticize other aspects—demonstrating
that their system lacked self-consistency. Additionally, he was willing to commend those cultural
aspects worthy of commendation.
Paul showed knowledge of their worldview. He demonstrated knowledge of Greek material
culture, Greek mythology, and Greek philosophy. Even though Paul had a vast knowledge of
Hebrew Scripture and Jewish teaching, he did not use them directly in Athens. The reason was
simple… the Areopagus had little knowledge, if any, of Hebrew Scripture and Jewish teaching.
Conclusion: A Possible Response
If the argument is sound that the Acts 17 account is a relevant example for our response to youth
today, then the following responses to youth regarding horror movies may be appropriate.
• We need to familiarize ourselves with their worldview and range of opinion.
• We need to use their interest in horror movies (their mythology of sorts) and
interest in the supernatural for dialogue leading to their beliefs, worldview, fears,
and hopes.
• Use positive or true aspects of their worldview to bring them to recognize the
truth of Christ.
• Avoid condemnation, but don’t simply affirm everything they say or believe
either.
The Romans Road, Evangelism Explosion, the Gospel Hand, the Wordless Book, and the Four
Spiritual Laws have been developed to share the Gospel with non-Christians. However, problems
occur when the method of presentation is not in harmony with the worldview of the recipient.
For example, many methods presume a Christian worldview and respect for the Bible. Methods
of presentation that target groups of Muslim background (eg. “Camel Method”) or post-moderns
have been developed to effectively bridge the gap of worldviews. Don Richardson looks for
“Redemptive Analogies” within cultures (beliefs and stories that can be used to point to Christ).13
11
12. It is valuable to look at possible methods to bridge the gap between youth and Christ. Their
interest in horror media, and the ease in which horror media leads to conversations regarding the
supernatural, personal fears, and worldview suggest that this might provide the supports for such
a bridge.
ENDNOTES
1
John Bartlett, Familiar Quotations, Emily Morison Beck ed., 15th edition (Boston, MA: Little,
Brown and Company, 1980), 885.
2
This paper was developed through research done in 2007 as part of an Ethnography class at Asia
Baptist Graduate Theological Seminary, led by Dr. Flint Miller. Other researchers were Ms. Lyn
Montecastro, Ptr. Sol Deguia and Ptr. Rolly Delgado. Additional assistance was provided by Joseph
Gawlik of Vision Works, and the leadership at Baguio City National Hight School.
3
These names shown are pseudonyms.
4
Gailyn Van Rheenen, Communicating Christ in Animistic Contexts (Pasadena, CA: William
Carey Library, 1996), 42.
5
Ibid.
6
Diogenes Laertius, “Life of Epimenides”, translated by C.D. Yonge [on-line article] at
http://www.classicpersuasion.org/pw/diogenes/ dlepimenides.htm; Internet; accessed on 21 July 2007.
7
Millard Erickson, Christian Theology (Manila: Christian Growth Ministry, 1997), 86.
8
Paul G. Hiebert, Anthropological Reflections on Missiological Issues (Grand Rapids, Michigan:
Baker Book House, 1994), 203.
9
Donald Richardson, Eternity in Their Hearts (Ventura, CA: Regal Books, 1984).
10
Belden C. Lane, “The Power of Myth: Lessons from Joseph Campbell”, The Christian Century,
July 5-12, 1989, 653.
11
Joseph Campbell, “The Hero with a Thousand Faces” (Princeton, NJ: Princeton University
Press, 1973)
12
Zach Smith, “Epimenides' Paradox: A Logical Discrepancy In Titus 1:12?” [on-line article]
http://www.apologeticspress.org/ articles/620; Internet; accessed on 20 July 2007.
13
Richardson.
12