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Summary : With passion and precision, Exile and Embrace examines the key elements of the religious debates over capital punishment and shows how they reflect the values and self-understandings of contemporary Americans. Santoro demonstrates that capital punishment has relatively little to do with the perpetrators and much more to do with those who would impose the punishment. Because of this, he convincingly argues, we should focus our attention not on the perpetrators and victims, as is typically the case in debates pro and con about the death penalty, but on ourselves and on the mechanisms that we use to impose or oppose the death penalty. An important book that will appeal to those involved in the death penalty debate and to general religious studies and American studies scholars, as well.
Summary : Offers fresh insight about keeping the focus on people and relationsh ps in ways that are pastorally sensitive, politically astute, justice-oriented, and Gospel-empowered.
Summary : Are you brokenhearted and tired of being a victim or martyr? Ready to be set free from emotional bondage so you can step into your greatness? It's your time NOW!!! Time to: Reclaim your power through self-control. Time to: Gain a highly demanded skill set of emotional regulation. Time to: Re-position yourself for success. Time to: Heal and be the LEADER God purposed you to be! Get ready for a REVOLUTION! More than another self-help book, it's jam packed with action steps to empower you to transform your life and your everyday relationships. Break every chain of emotional bondage today!!!
Summary : In this study, Fredrik Hagglund presents an interpretation based on a hypothesis that conflicts emerged between the people in the land of Israel and those who returned from exile. He analyzes these conflicts with the help of contemporary refugee studies, other texts of the Old Testament, and also relevant passages in Isa 40-55. At the end of the exile, there was hope that the deported people would return to Israel, that it would be rebuilt, and that Jerusalem would again flourish. This hope is most clearly expressed in Isa 40:1-52:10. However, as time went by, there was a realization that the envisaged glorious return was in reality a rather limited return, and the joy of receiving those who returned had turned into conflicts, not least regarding the possession of land and the availability of places to live. In this situation, someone probably reflected on the message of Isa 40:1-52:10 and sought to understand what had gone wrong. Isa 53 was then inserted as an explanation of how the people in the land of Israel, i.e. the we, should have received those who returned, i.e. the servant. If this embrace had taken place, Mother Zion would have rejoiced, as described in Isa 54. Instead of these pictures painted for us in Isa 53 and 54, we encounter the reality of the conflicts described in Isa 56-66.
Summary : On the eve of the American Revolution, the refugee was, according to British tradition, a Protestant who sought shelter from continental persecution. By the turn of the twentieth century, however, British refuge would be celebrated internationally as being open to all persecuted foreigners. Britain had become a haven for fugitives as diverse as Karl Marx and Louis Napoleon, Simón Bolívar and Frederick Douglass. How and why did the refugee category expand? How, in a period when no law forbade foreigners entry to Britain, did the refugee emerge as a category for humanitarian and political action? Why did the plight of these particular foreigners become such a characteristically British concern? Current understandings about the origins of refuge have focused on the period after 1914. Britannia's Embrace offers the first historical analysis of the origins of this modern humanitarian norm in the long nineteenth century. At a time when Britons were reshaping their own political culture, this charitable endeavor became constitutive of what it meant to be liberal on the global stage. Like British anti-slavery, its sister movement, campaigning on behalf of foreign refugees seemed to give purpose to the growing empire and the resources of empire gave it greater strength. By the dawn of the twentieth century, British efforts on behalf of persecuted foreigners declined precipitously, but its legacies in law and in modern humanitarian politics would be long-lasting. In telling this story, Britannia's Embrace puts refugee relief front and center in histories of human rights and international law and of studies of Britain in the world. In so doing, it describes the dynamic relationship between law, resources, and moral storytelling that remains critical to humanitarianism today.
Summary : The person of exile may be considered a wanderer, a nomad, a refugee, or a rebel. People of exile can be the marginalized, the disenfranchised, the outcast, the left out, and the pushed away. Different terms are used, but what defines them all is separation. Exile is a dangerous and dominant theme that runs through Scripture, through the lives of the people of Israel, and through the universal church. Women who have known the sacred place of exile are uniquely qualified to form a women's mission. The case is made for a momentum shift in missiological thinking. There is a desperate and aching need for a women's mission, which could lead the way to a women's missionary movement. The emergence of such a mission/movement is indeed fraught with skepticism and suspicion from many of those inside the church and leaders in the missionary world. But the radical, disruptive, costly following of Jesus to those outside the camp is our calling.
Summary : The life of a human community rests on common experience. Yet in modem life there is an experience common to all that threatens the very basis of community—the experience of exile. No one in the modem world has been spared the encounter with homelessness. Refugees and fugitives, the disillusioned and disenfranchised grow in number every day. Why does it happen? What does it mean? And how are we implicated? David Patterson responds to these and related questions by examining exile, a primary motif in Russian thought over the last century and a half. By “exile” he means not only a form of punishment but an existential condition. Drawing on texts by such familiar figures as Dostoevsky, Tolstoy, Solzhenitsyn, and Brodsky, as well as less thoroughly examined figures, including Florensky, Shestov, Tertz, and Gendelev, Patterson moves beyond the political and geographical fact of exile to explore its spiritual, metaphysical, and linguistic aspects. Thus he pursues the connections between exile and identity, identity and meaning, meaning and language. Patterson shows that the problem of meaning in human life is a problem of homelessness, that the effort to return from exile is an effort to return meaning to the word, and that the exile of the word is an exile of the human being. By making heard voices from the Russian wilderness, Patterson makes visible the wilderness of the world.
Summary : In these elegant essays, many of them originally written for The New Republic and Harper's, Robert Boyers examines the role of the political imagination in shaping the works of such important contemporary writers as W. G. Sebald and Philip Roth, Nadine Gordimer and Mario Vargas Llosa, Natalia Ginzburg and Pat Barker, J. M. Coetzee and John Updike, V. S. Naipaul and Anita Desai. Occasionally he finds that politics actually figures very little in works that only pretend to be interested in politics. Elsewhere he discovers that certain writers are not equal to the political issues they take on or that their work is fatally compromised by complacency or wishful thinking. In the main, though, Boyers writes as a lover of great literature who wishes to understand how the best writers do justice to their own political obsessions without suggesting that everything is reducible to politics. Resisting the notion that novels can be effectively translated into ideas or positions, he resists as well the notion that art and politics must be held apart, lest works of fiction somehow be contaminated by their association with "real life" or public issues. The essays offer a combination of close reading, argument, and assessment. What, Boyers asks, is the relationship between form and substance in a work whose formal properties are particularly striking? Is it reasonable to think of a particular writer as "reactionary" merely because he presents an unflattering portrait of revolutionary activists or because he is less than optimistic about the future of newly independent societies? What is the status of private life in works set in politically tumultuous times? Can the novelist be "responsible" if he consistently refuses to engage the conditions that affect even the intimate lives of his characters? Such questions inform these essays, which strive to be true to the essential spirit of the works they discuss and to interrogate, as sympathetically as possible, the imagination of writers who negotiate the unstable relationships between society and the individual, art and ideas.
Summary : One of the most persistent, if vexing, issues facing not just theology but also political theory, sociology, and other disciplines, is the ongoing Palestinian-Israeli conflict. For theology, the problem is especially nettlesome on account of the church sshared history and tradition with Israel. Palestinians, including Palestinian Christians, bear the brunt of suffering and dispossession in the current situation, yet are burdened even more by Christian political appropriation of Zionism. Through an analysis of Palestinian refugee mapping practices for returning to their homeland, Alain Epp Weaver takes up the troubled issue of Palestinian dispossession and argues against the political theology embedded in Zionist cartographic practices that refuse and seek to eliminate evidence of co-existence. Instead, Alain Epp Weaver offers a political theology of redrawing the territory compatible with a bi-national vision for a shared Palestinian-Israeli future.
Summary : ****Back Cover Page Introduction ‘The Diaspora Returns is the third part of a fictional series that allows a glance into the lives of a small and possibly an insignificant group of people, by sociality’s standards. The word ‘Diaspora’ is usual reserved for a large group of people that have been forced into a far distant land with their language, culture, and family members intact and with the hope of returning one day to their ancestral origin. This small entourage, in spite of its size, has been forced to face some of the similar uncertainties as a true Diaspora. They are scattered, in exile and embrace the hope of returning to their established homeland. While in exile, they are enlightened by more truths about themselves and other members of this assortment. In addition, the group increases in size as they discover others that have migrated to this part of the world years before they arrived, for various reasons. This amalgamation of friendships has created a renewed spirit of hope in them as the Irish Catholic priest continues to pray and anoint them while he demands that they improve their relationship with the Divine One as well. Continue to track their discoveries and healing process as the story unfolds in ‘The Diaspora Returns, a Healing for the Soul’.
Summary : Gurujei is a book about Karma and the discovery of the Soul. People fail to realize that the human body contains a spec of light that originates form God or the Universal Soul. As human beings living in this modern world, we are faced with countless worldly challenges and issues, many of which have no solutions. Many times we fail to realize that we have a soul and that our soul needs sustenance too. After traveling to more than twenty countries and attending various meditative schools as well as having meetings with highly advanced spiritual teachers, the concept of this book was developed. Gurujei basically means is a learned teacher or Zafar Mithavayani who has developed a work book through his eleven years of meditation experience. This book allows one to self examine his or her soul through the utilization of various mantras, reciting these mantras on rosary beads, using breathing techniques as well as concentrating or meditating in a dark room in order to connect with the universal soul. Gurujei utilizes Mantras from the Sufi Tradition of Jalaluddin Rumi. In addition, this book refers to Mantras from Hinduism, Buddhism, and Western Religions like Judaism, Christianity, and Islam. Gurujei is about the continuity and the progress of the soul through time and its connection with God or the Universal Soul. This book also allows one to understand the birth of the soul and where one is headed in ones spiritual voyage. Once this spiritual union is attained, one can succeed in this world without living with an ego, anger, lust, hate, or being stingy, thus leading a life of truth, patience, purity, humility, and peace.