What would a divinely ordained social order look like? Pre&–Vatican II Catholics, from archbishops and theologians to Catholic union workers and laborers on U.S. farms, argued repeatedly about this in the late nineteenth and early twentieth centuries. Debating God&’s Economy is a history of American Catholic economic debates taking place during the generation preceding Vatican II. At that time, American society was rife with sociopolitical debates over the relative merits and dangers of Marxism, capitalism, and socialism; labor unions, class consciousness, and economic power were the watchwords of the day. This was a time of immense social change, and, especially in the light of the monumental social and economic upheavals in Russia and Europe in the early twentieth century, Catholics found themselves taking sides. Catholic subcultures across America sought to legitimize&—or, in theological parlance, &“sanctify&”&—diverse economic systems that were, at times, mutually exclusive. While until now the faithful&—both scholars and nonscholars&—have typically spoken of &“the Catholic Social Tradition&” as if it were an established prescription for curing social ills, Prentiss maintains that the tradition is better understood as a debate grounded in a common mythology that provides Catholics with a distinctive vocabulary and touchstone of authority.

Richard Kearney is one of the leading global thinkers in both Continental philosophy and post-metaphysical philosophy of religion, as well as an esteemed Irish professor in philosophy, currently teaching at Boston College, Massachusetts, USA. Professor Kearney first visited South Africa in May as joint visiting academic of the Universities of Stellenbosch, Pretoria and North-West. The visit prompted the publication of this scholarly collected work, authored by South African and international scholars. These specialists in philosophy and religious studies analysed Kearney’s influential work and brought his scholarly perspectives into dialogue with other leading thinkers in the field, both from Africa and abroad. This publication will be the first collective attempt to engage his work from the perspective of the African continent. This collected work contributes significantly in an interdisciplinary way to Ricoeurdian studies. The target audience of the book is peers and specialists in the field of Continental philosophy and philosophy of religion.

A healthy relationship brings into your life peace of mind and joy. A unhealthy relationship brings anguish and prolonged mental stress. How to know if your relationships healthy or unhealthy is by asking yourself these questions. During an argument do you experience yelling and physical violence? Are the people in your life controlling, judgmental and manipulating? Are your relationships of trust, honesty, support, good communication and mutual respect? Are your arguments with others settled fairly? Can you say you are maintaining a good relationship with family, friends, children and others?

According to the available records, Brother Witness Lee ministered in Taiwan during the first half of 1956. In July he was in the Philippines. In August he traveled to Hong Kong, and he ministered there until early October before returning to the Philippines, where he remained until the end of January 1957. The contents of the ministry of Brother Witness Lee in 1956 are divided into three volumes. The first two volumes consist of his speaking in Taipei, Taiwan, in the first half of the year. The third volume is composed of his speaking in Taipei, his speaking in Hong Kong from August 15 to the first part of October, and his speaking in the Philippines until the end of January 1957. The Collected Works of Witness Lee, 1956, volume 1, contains messages given by Brother Witness Lee in February through May 1956. Historical information concerning Brother Lee's travels and the content of his ministry in 1956 can be found in the general preface that appears at the beginning of this volume. The contents of this volume are divided into two sections, as follows: 1. Twenty-one messages given in Taipei, Taiwan, in February. These messages were previously published in a book entitled The Church as the Body of Christ and are included in this volume under the same title. 2. Thirty-nine messages given in Taipei, Taiwan, in March through May. These messages are included in this volume under the title Revelations in the Books of Poetry: Seeing the Experiences of God's Holy People.

This book takes the view that Christian truth is the basis for all answers to social issues and that there are not two opposing but equal answers within Christian truth that are equally valid and equally acceptable to God. Any so called truth or "right" that circumvents or undercuts the required sacrifices, disciplines and self denial demanded by God in any given social or moral issue ceases to be truth, ceases to be right the moment it becomes a force unto itself, outside of or independent of the Scripturally required obedience. Human history has shown over the millennia that when the letter and spirit of God's laws are not obeyed, the truth is abused, nations become confused and people are used. Many of our political and social issues are rooted in our misplaced belief that tolerance, inclusion, equal respect for unequal truth and live and let live is the way to greater peace and prosperity. They are all wrong. Each individual, government and nation is judged by their response to Christ. The Christian nation or one which ascribes to being one, is tasked to set the Christian standard as every nation's point of reference. It is the Christian's duty to show that the valid rule of God's law, the letter of God's law and the spirit of God's law are superior to any other alternative standard. The biggest obstacle to Christianity today is the undisciplined, misinformed and unfaithful lifestyles of professing Christians. The Church has become so indoctrinated in its aversion to any form of discrimination that it has placed a higher priority on keeping the peace by compromising than by keeping the truth by discriminating. By accepting a false peace and rejecting a hard truth that resists compromise, it begets neither peace nor truth.