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"Argues that current discourse on disability relies on a false polarity between medical and social definitions of disability, and proposes a theological solution"--
Leading ethicist and pastoral theologian Brian Brock reflects on the challenge of disability, refuting widely held misconceptions and helping readers respond well to the pastoral implications of disability. Brock, the father of a child with special needs, weaves together theological commentary with narrative reflection, offering rich theological wisdom for shepherding people with disabilities. He shows pastors and ministers-in-training that thinking more closely and theologically about disability is a doorway into a more vibrant and welcoming church life for all Christians.
The End of All Things
Draws on themes of the disability-rights movement to identify people with disabilities as members of a socially disadvantaged minority group rather than as individuals who need to adjust. Highlights the hidden history of people with disabilities in church and society. Proclaiming the emancipatory presence of the disabled God, the author maintains the vital importance of the relationship between Christology and social change. Eiesland contends that in the Eucharist, Christians encounter the disabled God and may participate in new imaginations of wholeness and new embodiments of justice.
"While the struggle for disability rights has transformed secular ethics and public policy, traditional Christian teaching has been slow to account for disability in its theological imagination. Amos Yong crafts both a theology of disability and a theology informed by disability. The result is a Christian theology that not only connects with our present social, medical, and scientific understanding of disability but also one that empowers a set of best practices appropriate to our late modern context"--Publisher description.
Serious theology is systematic theology. Or so the story goes. Practical theology--with its focus on the church, its life and its practices--has sometimes been understood as the second order application of the real work of academic theology. However, in this abridged translation of his magisterial Praktische Theologie, Christian Grethlein realizes the rigorous methodology, critical commitments, and expansive sweep of practical theology ​as both an academic and an ecclesial discipline. Grethlein roots his practical theology in communication theory, but does so in a way ordered to a specific end: the communication of the Christian gospel in the present day. He distinguishes practical theology from simply a guide to specific ecclesial praxis, on the one hand, and some general theory of religion, on the other. Grethlein then blends empirical observation with biblical texts to reveal practical theology's unique nature as a discipline oriented toward rigorous examination of both the gospel and the intentional ways in which it is shared. In so doing, Grethlein opens the possibility of a truly encyclopedic and embedded practical theology. Part 1 provides a historical introduction to practical theology, positioning it on a global stage, and in relation to other academic disciplines--particularly the modern sciences--as well as within ecclesial and theological traditions. In part 2 Grethlein develops practical theology as communication of the gospel by examining the hermeneutical, empirical, and theological foundations necessary for a systematic practical theology. In part 3 Grethlein turns his attention to ways the gospel is communicated both in time and place, as well as the forms of that communicating (telling, talking, preaching, praying, and singing). In An Introduction to Practical Theology, Christian Grethlein offers students the foundations and frameworks for practical theology while guiding its scholars in the crafting of their academic discipline.
Theological education, like theology itself, is becoming a truly global enterprise. As such, theological education has to form, teach, and train leaders of faith communities prepared to lead in a transnational world. The teaching of theology with a global awareness has to wrestle with the nature and scope of the theological curriculum, teaching methods, and the context of learning. Teaching Global Theologies directly addresses both method and content by identifying local resources, successful pedagogies of inclusion, and best practices for teaching theology in a global context. The contributors to Teaching Global Theologies are Catholic, mainline Protestant, and evangelical scholars from different racial and ethnic backgrounds, each with sustained connections with other parts of the world. Teaching Global Theologies capitalizes on this diversity to uncover neglected sources for a global theology even as it does so in constructive conversation with the long tradition of Christian thought. Bringing missing voices and neglected theological sources into conversation with the historical tradition enriches that tradition even as it uncovers questions of power, race, ethnicity, class, gender, and sexuality. Teachers are offered successful pedagogies for bringing these questions into the classroom and best practices to promote students' global consciousness, shape them as ecclesial leaders, and form them as global citizens.
Khorramshahr, Iran, May 1982—It was the bloodiest battle of one of the most brutal wars of the twentieth century, and Najah, a twenty-nine-year-old wounded Iraqi conscript, was face to face with a thirteen-year-old Iranian child soldier who was ordered to kill him. Instead, the boy committed an astonishing act of mercy. It was an act that decades later would save his own life. This is a remarkable story. It is gut-wrenching, essential, and astonishing. It’s a war story. A love story. A page-turner of vast moral dimensions. An eloquent and haunting act of witness to horrors beyond grimmest fiction, and a thing of towering beauty. More importantly, it is a story that must be told, and a richly textured view into an overlooked conflict and misunderstood region. This is the great untold story of the children and young men whose lives were sacrificed at the whim of vicious dictators and pointless, barbaric wars. Little has been written of the Iran-Iraq war, which was among the most brutal conflicts of the twentieth century, one fought with chemical weapons, ballistic missiles, and cadres of child soldiers. The numbers involved are staggering: —All told, it claimed 700,000 lives—200,000 Iraqis, and 500,000 Iranians. —Young men of military service age—eighteen and above in Iraq, fifteen and above in Iran—died in the greatest numbers. —80,000 Iranian child soldiers were killed, mostly between the ages of sixteen and seventeen. —The two countries spent a combined 1.1 trillion dollars fighting the war. Rarely does this kind of reportage succeed so power- fully as literature. More rarely still does such searingly brilliant literature—fit to stand beside Remarque, Hemingway, and O’Brien—emerge from behind “enemy” lines. But Zahed, a child, and Najah, a young restaurateur, are rare men—not just survivors, but masterful, wondrously gifted storytellers. Written with award-winning journalist Meredith May, this is literature of a very high order, set down with passion, urgency, and consummate skill. This story is an affirmation that, in the end, it is our humanity that transcends politics and borders and saves us all.
Women's theology has traditionally been pushed to the margins; it is "spirituality" or "mysticism" rather than theology proper. Theology from women has been transmitted orally, recorded by men as sayings or in hagiographies, or passed on as "stealth theology" in poems, hymns, or practices. In the past forty years, women have claimed theology for themselves and others as womanists, feminists, mujeristas, Asian, third-world, disabled, and queer women. Yet in most academic and ecclesial theology, the contributions of women skirt the borders of the written tradition. This unique volume asks about the conditions of women writing theology. How have women historically justified their writing practices? What internal and external constraints shape their capacity to write? What counts as theology, and who qualifies as a theologian? And what does it mean for women to enter a tradition that has been based, in part, on their exclusion? These essays explore such questions through historical investigations, theoretical analyses, and contemporary constructions.