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!
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.
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.
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