By Janet Reitman
Scientology, created in 1954 via a prolific sci-fi author named L. Ron Hubbard, claims to be the world’s quickest growing to be faith, with hundreds of thousands of individuals all over the world and enormous monetary holdings. Its superstar believers retain its profile excessive, and its groups of “volunteer ministers” provide reduction at catastrophe websites reminiscent of Haiti and the realm alternate heart. yet Scientology can also be a particularly closed religion, harassing reporters and others via litigation and intimidation, even infiltrating the top degrees of the govt. to additional its targets. Its assaults on psychiatry and its requirement that believers pay up to tens or even thousands of bucks for salvation have drawn scrutiny and skepticism. And ex-members use the web to proportion tales of harassment and abuse.
Now Janet Reitman deals the 1st complete journalistic background of the Church of Scientology, in an evenhanded account that eventually establishes the unbelievable fact in regards to the arguable faith. She strains Scientology’s improvement from the start of Dianetics to at the present time, following its metamorphosis from a pseudoscientific self-help crew to a world non secular company with profound keep an eye on over its fans or even ex-followers.
Based on 5 years of analysis, unparalleled entry to Church officers, private records, and wide interviews with present and previous Scientologists, this is often the defining publication a few little-known international.
Read Online or Download Inside Scientology: The Story of America's Most Secretive Religion PDF
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Extra info for Inside Scientology: The Story of America's Most Secretive Religion
Writing in this series, Brayford in her Genesis commentary (2007, 25–26) expresses the latter philosophy and seeks to determine how the text may have been understood and read as a Greek text by readers who did not have access to the Hebrew. Likewise Aejmelaeus (1991) makes an excellent plea for understanding the Greek text on its own terms. For Baruch and the Epistle of Jeremiah such a focus is even more compelling, as there is no Hebrew text to consult. Although the number of retroversions indicates that many scholars have treated Baruch as a translation, and have sought to tease out the Hebrew grammar and syntax behind the Greek text, this commentary will not take that approach.
There is a tendency for the first scribe to write ει in stead of ι. 35). Such itacisms and corrections are well documented in introduction to baruch 2. 3. 4. 5. 27 manuscripts (Ropes 1926, xxxviii–xxxix; Milne and Skeat 1938, 89; Gignac 1976, 189–191). For this edition, I have retained the original spelling. It appears, however, that a later scribe did not like this spelling practice and either erased the offending “ε” or did not “reinforce” it when recopying the text. This is confirmed by the indication that a scribe between the ninth and eleventh centuries (Skeat 1984, 461) traced over the original ink of every letter/word, except those that were suspected of being in error (Payne and Canart 2000, 106; Metzger and Ehrman 2005, 68).
1131; col. 2, line 12; p. 1132, col. 3, line 14), but one of these was corrected and spelled out in full (see p. 1130; col. 3, line 32). Also, the original scribe of Vaticanus raised the “N” at the end of lines consistently if the N was the last letter of the word, and sporadically if it was in the middle of a word. The rare exception is when the scribe had to squeeze in extra letters, and then he used the raised line for N. All of these abbreviations have been written out in full in the text below.