A compelling exploration of one of the central issues - if not 'the' central issue - facing theology in our time: the relation between transcendent salvation and temporal liberation. What does the salvation that the church proclaims mean for the poor of the world? In 'Divine Revolution', Dean Brackley presents in a comprehensive yet manageable way what Catholic theology has to say about this complex and urgent topic. He addresses the historical as well as the systematic dimensions of the question, providing insights that point toward an understanding of the issues that challenge conservative and liberal interpretations alike. In a work of great daring and clarity, Brackley surveys the confusion surrounding the social-historical dimension of salvation in Catholic thought. He shows the irony of the fact that, after 2,000 years, what salvation means for the poor in relationship to their concrete plight remains a 'quaestio disputata' for official, Magisterial teaching. Going deeply into the relationship of salvation and liberation, Brackley explores the thought of Maritain, Rahner, and Gutierrez to demonstrate how the 'synbolon' of the Reign of God that Jesus announces transcends the tired theological distinctions of all sides in the debate. Drawing from developments in feminist and Protestant theology, as well as contemporary social theory, 'Divine Revolution' offers a fresh understanding of what it means to participate in God's revolutionary reign. Catholic tradition, Brackley argues, has great potential to articulate a hope which responds to the suffering of the poor in our time. When conventional wisdom says compassion-fatigued Americans are tired of hearing about the poor, Brackley responds, The poor are far more tired of being poor. They, too, would like to move on to other things, but they cannot.

The seventeenth century was England's century of revolution, an era in which the nation witnessed protracted civil wars, the execution of a king, and the declaration of a short-lived republic. During this period of revolutionary crisis, political writers of all persuasions hoped to shape the outcome of events by the force of their arguments. To read the major political theorists of Stuart England is to be plunged into a world in which many of our modern conceptions of political rights and social change are first formulated. David Wootton's masterly compilation of speeches, essays, and fiercely polemical pamphlets--organized into chapters focusing on the main debates of the century--represents the first attempt to present in one volume a broad collection of Stuart political thought. In bringing together abstract theorizing and impassioned calls to arms, anonymous tract writers and King James I, Wootton has produced a much-needed collection; in combination with the editor's thoughtful running commentary and invaluable Introduction, its texts bring to life a crucial period in the formation of our modern liberal and conservative theories.

The Purgatorio is the celestial afterworld where all people who die on Earth first immediately arrive to be purged and processed in their after-life by the Angels and Wise Prophets. The Journalist Romano as Adam & the ancient Prophet Zarathustra arrive to attend the Annual Lantern Parade in the attached Paradiso but will experience all the aspects of the Purgatorio before moving onto the Paradiso. The Café Graeco-Roman is the largest public café in the Celestial Kingdom where souls gather to discuss their personal, recreational and theological concerns amidst conspiratorial undercurrents led by the diabolical Devil and his tough-talking Three Crown Princes arriving as both undercover comedians and Garcons. The World’s main religions of Hinduism, Buddhism, Confucianism, Taoism, Judaism, Shintoism, Zoroastrianism, Jainism, Sikhism, Christianity and Islam and the Primitive Religions as well are explored by both the Young French Professeur and the Extraordinary School Children. The Conspiracy Theorists are introduced while Celestial Tour Announcements about Guided Trips to Earth are permitted to those who qualify are given all day. A Literary Intermezzo is offered to display the literature greats forming their Literary Collective which include souls like Chaucer, Charles Dickens, the Grimm Brothers, Christopher Marlowe, Mary Shelley, Lady Murasaki, Edgar Allan Poe, Robert Louis Stevenson, Shakespeare, the Russian existentialists & others. Theological and Intellectual debates are also offered with the ancient Greek philosophers of Socrates & Plato & Aristotle to the modern thinkers Darwin, Richard Wagner, Friedrich Nietzsche, George Bernard Shaw, Voltaire, Rabelais & others. Ideologies and Faiths are also explored in Chapters with the subjects of the True Authorship of the Christian New Testament & the Higher Criticism of the Bible. GOD also has approved an Interstellar Scientific Project designed to explore the Universe with celestial physicists, mathematicians, bio-chemists, bio-technologists, behavioral scientists, political economists, philosophers, existentialists, theologians etc. all assisted by Albert Einstein among others.

Randal Cobleigh, seventy-year-old author and poet, suffered through fifteen years of opiate addiction from debilitating arthritis, four knee replacements, a broken hip, and a total of twelve major surgeries in ten years. "When I reached five hundred pounds, I began to fight back and regain my life. The secret to my success was the amazing support by my wife, Beth, and of course the doctors, surgeons, and physical therapists that I encountered almost daily for many of those years. I was encouraged to get bariatric bypass weight-loss surgery. My surgeon is a medical pioneer in this field. One year later, I have lost over two hundred pounds, and I just get better every day. "Recipient of several medical miracles and also bestowed with greatly enhanced creative abilities, I have found my voice in the wilderness and immersed myself in the river of love and knowledge."

Walter Benjamin and Gershom Scholem are regarded as two of the most influential Jewish thinkers of the twentieth century. Together they produced a dynamic body of ideas that has had a lasting impact on the study of religion, philosophy, and literary criticism. Drawing from Benjamin's and Scholem's ideas on messianism, language, and divine justice, this book traces the intellectual exchange through the early decades of the twentieth century—from Berlin, Bern, and Munich in the throws of war and revolution to Scholem's departure for Palestine in 1923. It begins with a close reading of Benjamin's early writings and a study of Scholem's theological politics, followed by an examination of Benjamin's proposals on language and the influence these ideas had on Scholem's scholarship on Jewish mysticism. From there the book turns to their ideas on divine justice—from Benjamin's critique of original sin and violence to Scholem's application of the categories to the prophets and Bolshevism. Metaphysics of the Profane is the first book to make this early period available to a wider audience, revealing the intricate structure of this early intellectual partnership on politics and theology.

Advancing the thesis that a contract between the political members of a community must lead to the highest form of social inclusion, Thomas Hobbes’s Leviathan (1651) has provided the groundwork for democracies around the world. Yet, Hobbes also states that this contract can only be upheld by a strong sovereign whose authority is derived from God. How can a democracy be defined, then, as truly inclusive when it essentially grows out of a theocracy that thinks about human beings in terms of “reduction”? In Democracy and the Divine: The Phenomenon of Political Romanticism Alexandra Aidler argues that despite modern democracy’s problematic heritage, one should not abandon its claims to religion. Articulating a democracy that is based on the religious principle of giving oneself to another, Aidler develops a political theology of democracy that is built upon two traditions in political thought that have rarely been examined thus far side by side for their contributions to this field: German Romanticism, as exemplified by Franz von Baader and Friedrich Schlegel, and the “theological turn” in French philosophy, as represented by Jacques Derrida and Jacques Rancière.

The Purgatorio is the celestial afterworld where all people who die on Earth first immediately arrive to be purged and processed in their after-life by the Angels and Wise Prophets. The Journalist Romano as Adam & the ancient Prophet Zarathustra arrive to attend the Annual Lantern Parade in the attached Paradiso but will experience all the aspects of the Purgatorio before moving onto the Paradiso. The Café Graeco-Roman is the largest public café in the Celestial Kingdom where souls gather to discuss their personal, recreational and theological concerns amidst conspiratorial undercurrents led by the diabolical Devil and his tough-talking Three Crown Princes arriving as both undercover comedians and Garcons. The World’s main religions of Hinduism, Buddhism, Confucianism, Taoism, Judaism, Shintoism, Zoroastrianism, Jainism, Sikhism, Christianity and Islam and the Primitive Religions as well are explored by both the Young French Professeur and the Extraordinary School Children. The Conspiracy Theorists are introduced while Celestial Tour Announcements about Guided Trips to Earth are permitted to those who qualify are given all day. A Literary Intermezzo is offered to display the literature greats forming their Literary Collective which include souls like Chaucer, Charles Dickens, the Grimm Brothers, Christopher Marlowe, Mary Shelley, Lady Murasaki, Edgar Allan Poe, Robert Louis Stevenson, Shakespeare, the Russian existentialists & others. Theological and Intellectual debates are also offered with the ancient Greek philosophers of Socrates & Plato & Aristotle to the modern thinkers Darwin, Richard Wagner, Friedrich Nietzsche, George Bernard Shaw, Voltaire, Rabelais & others. Ideologies and Faiths are also explored in Chapters with the subjects of the True Authorship of the Christian New Testament & the Higher Criticism of the Bible. GOD also has approved an Interstellar Scientific Project designed to explore the Universe with celestial physicists, mathematicians, bio-chemists, bio-technologists, behavioral scientists, political economists, philosophers, existentialists, theologians etc. all assisted by Albert Einstein among others.

MMARA NE KYI - Divine Law/Love and Divine Hate Afurakani/Afuraitkaitnit (African) Ancestral Religion is defined in essence as the ritual incorporation of Divine Law and the ritual restoration of Divine Balance. Through ritual we incorporate those things, objects, deeds and entities we need to harmonize with Divine Order and through ritual we reject those things, objects, deeds and entities we need to in order to restore balance to our lives. Afurakani/Afuraitkaitnit (African) Ancestral Religion animates our culture, our way of life, for Afurakani/Afuraitkaitnit (African) Ancestral Culture is the Divine acceptance (Love/Law) of Order and the Divine rejection (Hate) of disorder. The phrase mmara ne kyi is Akan for law and hate. These terms derive from the same terms in Kamit: maa hna kht. Divine Law and Divine Hate are the Expansive and Contractive Poles of Divine Order. In this work we properly define these concepts inclusive of the fact that there are Deities (Abosom, Orisha, Vodou, Ntorou/Ntorotu [Neteru/Netertu-Ntrw/Ntrwt]) who embody these concepts: Maa and Maat (Law) and Heru Behdety and Sekhmet (Hate). We demonstrate that Law and Love have always been the same concept in Afurakani/Afuraitkaitnit (African) culture and that Hate has been and always will be Divine. Just as there are Deities of Law/Love, there are Deities of Hate. Moreover, and most critically, without an understanding of the Divinity of Hate one has absolutely no understanding of authentic Afurakani/Afuraitkaitnit (African) cosmology, culture, religion, philosophy and its infrastructure: Divine Order.

This book explores and details the experiences and trials of both the Journalist Romano known here as the First Man Adam and his celestial ancient Persian guide Zarathustra while they travel to the Inferno and Limboland Arenas of the Pre-Historic Paleo Heroes; the Ancient Greek Gods & Goddesses; the Ancient Roman Gods & Goddesses; the Sumerian & Babylonian & Egyptian Gods; the Norse Viking Gods; the Indian Hindoo Vedic Gods; the Chinese Gods & Emperors; the Koreans; the Vietnamese; the Amerikan Experimental; the Cambodian & Laotian Encampments; the Burmese; the Hodgepodge of Nations On The Fringe Desiring Anonymity; the Japanese; the Irish Republican Army & Sinn Fein; the Native Americans; the Incas & Aztecs & Mayas; and Cuba & Nicaragua.

This book constitutes the second volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2, Evil and Divine Suffering. The larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume of studies proceeds on the basis of the presuppositions of this symbol, those implicit attestations that provide the conditions of possibility for divine suffering-that which constitutes divine vulnerability with respect to creation-as identified and examined in the first volume of this project: an understanding of God through the primary metaphor of love ("God is love"); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life-the imago Dei as love. The second volume then investigates the first two divine wounds or modes of divine suffering to which the larger family of testimonies to divine suffering normally attest: (1) divine grief, suffering because of betrayal by the beloved human or human sin; and (2) divine self-sacrifice, suffering for the beloved human in its bondage to sin or misery, to establish the possibility of redemption and reconciliation. Each divine wound, thus, constitutes a response to a creaturely occasion. The suffering in each divine wound also occurs in two stages: a passive stage and an active stage. In divine grief, God suffers because of human sin, betrayal of the divine lover by the beloved human: divine sorrow as the passive stage of divine grief; and divine anguish as the active stage of divine grief. In divine self-sacrifice, God suffers in response to the misery or bondage of the beloved human's infidelity: divine travail (focused on the divine incarnation in Jesus of Nazareth) as the active stage of divine self-sacrifice; and divine agony (focused on divine suffering in the crucifixion of Jesus of Nazareth) as the passive stage of divine self-sacrifice.