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While we acknowledge that all expressions of liberation theology are not identical, we must protest very strongly against the false divisions that some make: between black theology in South Africa and black theology in the United States, between black theology and African theology, and between black theology and Latin American liberation theology. But moving away from the illusioned universality of western theology to the contextuality of liberation theology is a risky business; one that cannot be done innocently. In the search for theological and human authenticity in its own situation, black theology does not stand alone. It is but one expression of this search going on within many different contexts. Until now, the Christian church had chosen to move through history with a bland kind of innocence, hiding the painful truths of oppression behind a facade of myths and real or imagined anxieties. This is no longer possible. The oppressed who believe in God, the Father of Jesus Christ, no longer want to believe in the myths created to subjugate them. It is no longer possible to innocently accept history "as it happens," silently hoping that God would take the responsibility for human failure. The theology of liberation spells out this realization. For the Christian church it constitutes, in no uncertain terms, farewell to innocence.
It is the twilight of innocence: America 1914. As Europe goes to war, Helen, a Boston bluestocking, begins her studies at Harvard-Radcliffe. Riley, a carefree British playboy more interested in chasing women than studying, sets his sights on her. He is surprised to find that his adversary in love is not Helen's protective brother, but Riley's own cousin, Wils Brandl, a brooding poet and German noble. As distant conflict begins to penetrate the quiet walls of Harvard, Wils must return to Europe and face a war for which he is not prepared. Set in Boston and Flanders Fields, Harvard 1914 explores love, war, and a new social imagination.
The mid-fifties and early sixties were times when joy and excitement flourished in the hearts of young Americans. With the birth of controversial `rock n¿ roll¿, and the glitter of inescapable Hollywood, teenagers flooded the streets with hot rods and wild attitudes. The generation enjoyed a care free existence and took their lessons of right and wrong from the rugged John Wayne thundering across the silver screen. Unfortunately, the fun times would not last. A cry from the tropical mountains of Vietnam brought the peaceful tranquility in the United States to an abrupt end. The harsh reality of the county¿s youth being maimed and killed in a foreign land almost destroyed the nation. ¿The Final Farewell¿ is a fictional account of how young lives were changed during the violent years of the Vietnam War. It tells the story of two friends Sergeant Cleat Davis and Sergeant John Truman and their journey through some of the most desolate times in our nation¿s history. Together the war brothers endure the hardships of a brutal post high school life where they are tested beyond measure on the harsh battlefields of Vietnam. This touching and inspiring story brings to life the heart and soul of one of the most influential times in our country¿s history.
While we acknowledge that all expressions of liberation theology are not identical, we must protest very strongly against the false divisions that some make: between black theology in South Africa and black theology in the United States, between black theology and African theology, and between black theology and Latin American liberation theology. But moving away from the illusioned universality of western theology to the contextuality of liberation theology is a risky business; one that cannot be done innocently. In the search for theological and human authenticity in its own situation, black theology does not stand alone. It is but one expression of this search going on within many different contexts. Until now, the Christian church had chosen to move through history with a bland kind of innocence, hiding the painful truths of oppression behind a facade of myths and real or imagined anxieties. This is no longer possible. The oppressed who believe in God, the Father of Jesus Christ, no longer want to believe in the myths created to subjugate them. It is no longer possible to innocently accept history "as it happens," silently hoping that God would take the responsibility for human failure. The theology of liberation spells out this realization. For the Christian church it constitutes, in no uncertain terms, farewell to innocence.
The search for justice, beyond the basic political understanding, is profoundly theological and ethical. In this work, Dr. Basilius M. Kasera analyses the meaning of justice in post-apartheid Namibia from a biblical perspective. He argues that notions of justice carry no meaning unless they emanate from the community of the affected. Every group of people, by virtue of being God’s image-bearers, are able to assess their own context and provide befitting solutions. However this kind of agency has not been afforded to the post-apartheid Namibian society, which continues to operate on borrowed models of justice. While extrapolating on Allan Boesak’s beneficial theological concepts of justice, Dr. Kasera encourages theologians and Christians at large to participate in the creation of meaningful, effective, and transformative policies, programmes, practices, systems, and justice institutions.
Black Theology emerged in the 1960s as a response to black consciousness. In South Africa, it is a critique of power; in the UK it is a political theology of black culture. The dominant form of Black Theology has been in the USA, originally influenced by Black Power and the critique of white racism. Since then, it claims to have broadened its perspective to include oppression on the grounds of race, gender and class. In this book, Alistair Kee contests this claim, arguing that Black and Womanist Theologies present inadequate analysis of race and gender and no account at all of class or economic oppression.With a few notable exceptions, Black Theology in the USA repeats the mantras of the 1970s, the discourse of modernity. Content with American capitalism, it fails to address the source of the impoverishment of black Americans at home. Content with a romantic image of Africa, this 'African-American' movement fails to defend contemporary Africa against predatory American global ambitions. Blacks in the West, Kee claims here, are no longer the victims; they are the voters and consumers who should be able to influence western governments - the American government in particular - into changing policies towards Africa in particular and the third world in general. This book does not argue that Black theologians should give up, but that they should move on, for the sake of the black poor in America, the black poor in Africa and the third world. The failure of Black theologians to do so is a cause for concern beyond the circle of practitioners of Black theology.
Current debates on decolonisation call for academic disciplines, including the practitioners of Black theology, to reflect on its content and curriculum. This edited volume actively engages in these ongoing dialogues, specifically addressing the pertinence of a Black theology of liberation within the postapartheid landscape. It not only delves into the historical underpinnings of this theological framework but also endeavours to establish a conceptual framework for assessing its significance within the current discourse on decolonising theological disciplines. In addition to shedding light on the historical importance of Black theology, the late Vuyani Vellem poses a crucial question: “What lessons has Black theology yet to learn?” This inquiry by emerging South African scholars serves as a guide for navigating the path forward in developing this theological perspective. Beyond emphasising the historical context, the volume aims to contribute to broader discussions about social cohesion in South Africa, where conflicting socio-political narratives persist. This work adds to the theoretical development by grappling with the history of Black theological thought and influences contemporary engagements with theology. Its impact spans various levels, encompassing the reconsideration of Black theology’s influence on race, gender, politics, community development, and more. Ultimately, this volume serves as a catalyst for understanding and reshaping the discourse on Black theology, offering valuable insights for navigating the complexities of theological thought in today’s diverse and evolving landscape.
Wading through Many Voices brings together the voices of Latino/a, African American, Asian American, Native American, and Euro-American scholars to produce a dialogue of public theology: how faith-communities, divided by race, class, ethnicity, and gender, can find a common ground for life together. The authors articulate a multiethnic perspective on public theology that counters the divisive identity politics of U.S. public life with systematic thinking that strengthens the commitment to critically transform social relations in light of a shared vision of public good. The contributors develop a shared public theology that addresses social divisions while offering readers a broad vision to collaborate and struggle for an improved understanding of the common good for our pluralistic society. In light of emerging social issues, the contributors suggest that a fundamental respect for difference is a required first value for living together in a common social and political space.