Advocacy organizations and collective action
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Item Traditional & Encounters A Global Parcepective on the Past(McGraw Hill, 2021-01-21) Jerry H. BentleyHow do the themes of traditions and encounters continue to help make sense of the entire human past in the twenty-first century? As Jerry Bentley and Herb Zeigler noted in their original Pref- ace to this book, world history is about both diversity and con- nections. They began this text with a simple goal: to help our students understand the unique histories of the world’s rich va- riety of peoples, while at the same time allowing them to see the long histories of connections and interactions that have shaped all human communities for millennia. To do this, the authors wrote a story around the dual themes of traditions and encoun- ters to highlight the many different religions and customs em- braced by the world’s peoples while also exploring the encounters with other cultures that brought about inevitable change.Item Trinity and Revelation: A CONSTRUCTIVE CHRISTIAN THEOLOGY FOR THE PLURALISTIC WORLD(Wm. B. Eerdmans Publishing Co., 2014-04-24) Veli-Matti KärkkäinenJust a few days before his death, Paul Tillich is reported to have confessed that if he had the opportunity to rewrite his three-volume Systematic Theology, he would do so engaging widely world religions. This was due to his brief exposure at the end of his life to the forms of Japanese Buddhism as well as the influence from his famed Romanian religious studies colleague Mircea Eliade. 1While Karl Barth made occasional, scattered references to religions, he also dismissed any revelatory and theological role of religions. Even worse, he made the avoidance of dialogue with the natural sciences a theological theme — and thus could write a massive volume on creation without references to scientific understanding!Item UNVEILING DEPRESSION IN WOMEN A Practical Guide to Understanding and Overcoming Depression(Fleming H. Revell, 2002-02-20) Archibald Hart, Ph.D.; Catherine Hart Weber, Ph.D.Chances are, you’ve been touched by depression in some way. It’s an epidemic, after all, especially among women and children. In fact, every fourth woman around you has the potential for becoming seriously depressed; if you’re that woman, you only have a one in three chance of get- ting the help you really need. Too many women will suf- fer alone unnecessarily, hoping somehow they'll snap out of it.Item WALKING WITH THE POOR Principles and Practices of Transformational Development(Orbis Books, 2011-11-11) Bryant L. MyersThis book is a masterpiece of integration and application in thinking about Christian ministry. The author draws widely on the best Christian and scientific sources on introducing changes in human societies and forms solid conclusions based on what we have learned from experience in development ministries around the world. He develops a solid, scripturally based framework, or theoretical structure that challenges the spiritual/natural dualism which pervades our Western worldview and that offers a consistent biblical worldview in its place. He shows how the vision of Christian ministry can be implemented in transformational development that is truly transformational in the full sense of the world, and development in that the transformations are lasting and profound.Item Western Civilization: A Brief History(WADSWORTH CENGAGE Learning:, 2014-07-19) JACKSON J. SPIELVOGELDURING A VISIT to Great Britain, where he studied as a young man, Mohandas Gandhi, the leader of the effort to liberate India from British colonial rule, was asked what he thought of Western civilization. “I think it would be a good idea,” he replied. Gandhi’s response was as correct as it was clever. Western civilization has led to great prob- lems as well as great accomplishments, but it remains a good idea. And any complete understanding of today’s world must take into account the meaning of Western civ- ilization and the role Western civilization has played in history. Despite modern progress, we still greatly reflect our religious traditions, our political systems and theories, our economic and social structures, and our cultural herit- age. I have written this brief history of Western civiliza- tion to assist a new generation of students in learning more about the past that has shaped them and the world in which they live.Item What Is Not Sacred? African Spirituality(Orbis Books, 2013-03-13) LAURENTI MAGESAT his book addresses the worldview or spirituality of the peoples of Africa south of the Sahara desert, sometimes called black Africa. It is, therefore, important to note from the start that in this work the designation “Africa” is generally used as shorthand for this part of the vast continent, whose peoples are racially black and spiritually guided by a perception of life that is fundamentally neither specifically “Christian” nor exclusively “Muslim.” Thus, Africa, as used in these pages, with only very few occasional references, generally excludes the populations of the northern region of the continent, which is predominantly racially Arab and religiously Muslim. The qualifier “predominantly” in this context, I must insist, is important and crucial for a proper appreciation of the validity of my general geographical option for consideration: in both the south and the north of the continent, people of either race and faith can certainly be found, but in very unequal numbers and influence, specifically in terms of (spiritual) worldview.Item You are what you love: The spiritial Power of Habit(Brazos Press, 2016-06-16) James K. A. SmithYou’ve caught a vision. God has gotten bigger for you. You’ve captured a sense of the gospel’s scope and reach—that the renewing power of Christ reaches “far as the curse is found.” You have come to realize that God is not just in the soul-rescue business; he is redeeming all things (Col. 1:20). The Bible has come to life for you in ways you’ve never experienced before. It’s almost like you’re seeing Genesis 1 and 2 for the first time, realizing that we’re made to be makers, commissioned to be God’s image bearers by taking up our God-given labor of culture-making. It’s as if someone gave you a new decoder ring for reading the prophets. You can’t understand how you ever missed God’s passionate concern for justice— calling on the people of God to care for the downtrodden and champion the oppressed. Now as you read you can’t help but notice the persistent presence of the widow, the orphan, and the stranger.Item CHRIST AND RECONCILIATION(Wm. B. Eerdmans Publishing Co., 2013-03-30) Veli-Matti KärkkäinenThe current book is one of the five volumes in the series titled CONSTRUCTIVE CHRISTIAN THEOLOGY FOR THE PLURALISTIC WORLD. This series conceives the nature and task of Christian systematic/constructive theology in a new key. Living as we are in the beginning of the third millennium in a world shaped by cultural, ethnic, sociopolitical, economic, and religious plurality, it is essential for Christian theology to tackle the issues of plurality and diversity. While robustly Christian in its convictions, building on the deep and wide tradition of biblical, historical, philosophical, and contemporary systematic traditions, this project seeks to engage our present cultural and religious diversity in a way Christian theology has not done in the past. Although part of a larger series, each volume can still stand on its own feet, so to speak, and can be read as an individual work.Item BORN FROM LAMENT The Theology and Politics of Hope in Africa(Wm. B. Eerdmans Publishing Co., 2017-07-27) Emmanuel KatongoleI owe a deep debt of gratitude to the many people and institutions that have made the writing of this book possible. The Kroc Institute for International Peace Studies at Notre Dame University, where I serve as professor of theology and peace studies, provided generous research funding. I am particularly grateful to Scott Appleby, the former director of the Institute, now dean of the Keough School of Global Affairs, for his interest in and support of my work. A major part of the research was funded by a grant from the Kellogg Institute for International Studies at Notre Dame. I am especially grateful to Sharon Schierling for her support, and to Paulo Carozza (the director) and the entire staff of the Kellogg Institute. I wrote the initial draft of Born from Lament during a semester-long leave from Notre Dame, which I spent as a fellow at the Center for World Catholicism and Intercultural Theology at De Paul University. I am grateful to Bill Cavanaugh, the director of CWCICT, for the generous Fellowship and for the hospitality and support throughout my time at De Paul. To my friends Michael Budde and Stan Ilo, you made my stay and my period of writing at De Paul both stimulating and delightful.Item Biblical Authority after Babel: Retriving the Solas in the spirit of mere Protestant Christianity(Brazos Press, 2016-06-16) Kevin J. VanhoozerExperience is not the primary norm for Christian theology, but events often serve as catalysts or occasions for theologizing. I was awakened from my pre-dogmatic slumbers one summer by a curious incident while ministering in southern France. I was there for a summer in partial fulfillment of my seminary internship requirement. The local pastor with whom I was working accompanied me to the marché, the weekly open-air market that is a staple of every town in Provence. We set up a bookstall with standard Christian literature: Bibles, Gospels of John, and assorted evangelistic tracts. Most people ignored us: it was hard to compete with freshly picked apricots, herbes de Provence, and ripened wheels of Camembert. Time passed, until eventually a man approached. “Bonjour, monsieur!” The man thumbed through some of our pamphlets, checked the sign over our booth identifying us as an Église Libre (Free Church), and then said something unexpected: “Alors, vous êtes anarchiste?” (“So, you’re an anarchist?”). Several things went through my mind: first, did I hear him correctly; second, he wouldn’t be saying that if he knew my parents; third, if only my college friends could see me now! Seeing my surprise, he proceeded to set out what I would later discover was a customary Roman Catholic objection to Protestantism: “The Roman Catholic Church has a head [Gk. archē], a figure of authority who directs the body and says what the Bible means.