The Theology of Struggle is a genuinely popular Fillipino theology rooted in the history and culture of a people who have endured colonial oppression at the hands of Spain, North America, and Japan, as well as neo-colonialism and home grown dictatorship. Because Christianity has played a role in assisting the history of oppression in the Phillippines, a theology of struggle must include a struggle in theology, to wrest Christian symbols from the hands of the oppressors and return them to the poor. This theology, which is otherwise expressed in articles, poems, art, and action, receives its first systematic treatment in Toward a Theology of Struggle. In Part On, Fernandez establishes the historical and cultural context out of which the Theology of Struggle has emerged. Part Two represents Fernandez's own constructive work, in which he shows how a theology of struggle must address the quest for identity and peoplehood. In Part Three, Fernandez explores the question of theological method, outlining the areas of convergence and distinction between the Theology of struggle and other Third World theologies, as well as setting forth the distinctive challenge that this theology of the Philippines poses to the authority and dominance of Western theology as a whole.
Burning Center, Porous Borders articulates what the church is and is called to be about in the world, a world now globalized to the point that the local is lived globally and the global is lived locally. The church must respond creatively and prophetically to the challenges-economic disparity, war and terrorism, diaspora, ecological threat, health crisis, religious diversity, and so on-posed by our highly globalized world. It can do so only if the church's spiritual center burns mightily. Conversely, it can burn mightily in the spirit of Christ only if its borders are porous and allows the fresh air/spirit of change to blow in and out. While there is much rhetoric about change, the most common response to change is to continue doing business as usual. This is particularly the case in the face of perceived global threats. In spite of the hoopla and euphoria of the global village, walls of division and exclusion are rising, hearts are constricting, and moral imagination shrinking. In response to this context, Burning Center, Porous Borders proposes alternative ways or images of being a church: burning center and porous borders, wall-buster and bridge-builder, translocal (glocal), mending-healer, radical hospitality, community of the earth-spirit, household of life abundant, dialogians of life, and community of hope. In Burning Center, Porous Borders congregational vitality and progressive praxis kiss and embrace!
Genic constructs. Five articles are devoted to this topic ranging from the B-cell function in transgenic animals to the various effects on diabetes complications. The section on NIDDM, comprising of 10 articles, deals both with new and existing models, their particular widely varying pathogenesis, genetic character istics and complications. The animals reviewed include: spontaneously diabetic OLETF rats, Chinese hamsters, Goto-Kakizaki rats, db/db mice, rhesus monkeys, dogs and an article demonstrating the genetic link between the Zucker fa/fa and corpulent cp/cp obese interstrains. We wish to welcome the new members to our Editorial Board, Dr. Hubert Kolb from Dusseldorf, Dr. Alex Rabinovitch from Edmonton, Dr. Takayoshi Toyota from Sendai and Dr. Soroku Yagihashi from Hirosaki. At the same time we would like to thank Dr. Douglas L. Coleman from Bar Harbor and Dr. George Eisenbarth from Denver for their editorial contribution to the previous LAD Vol umes who have retired from the Editorial Board. With great sadness we have to mention Dr. Otho Michaelis IV from Beltsville, MD who suddenly passed away this year. Otho, or Mike as he was called by friends, made a significant contribution in developing and metabolically defin ing several strains of corpulent cp rats and was extremely helpful in the editor ial work of the LAD series. His contribution will remain in a lasting memory of all researchers of animal diabetes.
Networking is seldom understood, and its potential to advance careers and to open doors to vast opportunities is often underrated. All successful business people, regardless of their background or skill set, have one thing in common: they understand the importance of having a strong network. For the small business owner, networking is a low-cost and highly effective way to grow your business and make sure it thrives, even in a turbulent market. While in the past, networking had been considered a commodity, something nice but superfluous to have in order to become successful-it's now turned into a must have in today's competitive, fast-paced business environment. In Get Connected: Making the Right Connections, learn how to build a strong, functioning network that will empower you and further your career. Find out how to unlock the potential of those around you, and discover why the most valuable skill to have in the twenty-first century's competitive world is the ability to network successfully.
This book explores theological anthropology - the doctrine of what it means to be human and to be created in God's image. Fernandez argues that our life in the image of God is damaged and frustrated by the systemic evil of society, particularly the four radical evils of classism, racism, sexism, and naturism (destructive practices against the ecosystem). At the heart of these four evils are matters of faith and idolatry - worshiping human constructs and living under the lie of false securities. Idols demand the sacrifice of our souls, bodies, time, and anything that we cherish most.
The Theology of Struggle is a genuinely popular Fillipino theology rooted in the history and culture of a people who have endured colonial oppression at the hands of Spain, North America, and Japan, as well as neo-colonialism and home grown dictatorship. Because Christianity has played a role in assisting the history of oppression in the Phillippines, a theology of struggle must include a struggle in theology, to wrest Christian symbols from the hands of the oppressors and return them to the poor. This theology, which is otherwise expressed in articles, poems, art, and action, receives its first systematic treatment in Toward a Theology of Struggle. In Part On, Fernandez establishes the historical and cultural context out of which the Theology of Struggle has emerged. Part Two represents Fernandez's own constructive work, in which he shows how a theology of struggle must address the quest for identity and peoplehood. In Part Three, Fernandez explores the question of theological method, outlining the areas of convergence and distinction between the Theology of struggle and other Third World theologies, as well as setting forth the distinctive challenge that this theology of the Philippines poses to the authority and dominance of Western theology as a whole.
Burning Center, Porous Borders articulates what the church is and is called to be about in the world, a world now globalized to the point that the local is lived globally and the global is lived locally. The church must respond creatively and prophetically to the challenges-economic disparity, war and terrorism, diaspora, ecological threat, health crisis, religious diversity, and so on-posed by our highly globalized world. It can do so only if the church's spiritual center burns mightily. Conversely, it can burn mightily in the spirit of Christ only if its borders are porous and allows the fresh air/spirit of change to blow in and out. While there is much rhetoric about change, the most common response to change is to continue doing business as usual. This is particularly the case in the face of perceived global threats. In spite of the hoopla and euphoria of the global village, walls of division and exclusion are rising, hearts are constricting, and moral imagination shrinking. In response to this context, Burning Center, Porous Borders proposes alternative ways or images of being a church: burning center and porous borders, wall-buster and bridge-builder, translocal (glocal), mending-healer, radical hospitality, community of the earth-spirit, household of life abundant, dialogians of life, and community of hope. In Burning Center, Porous Borders congregational vitality and progressive praxis kiss and embrace!
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