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. Moore, Ronald and James Callis, writers. 2004. Battlestar Galactica . Hollywood, CA: Universal Studios. Norman, Tony. 2004. “The Hilarious Dangerous World of Dave Chappelle.” Post-Gazette . http://www.post-gazette.com/columnists/20040127normanp5.asp . Ott, Brian. 2008. “(Re)Framing Fear: Equipment for Living in a Post-9/11 World”. In Cylons in America: Critical Studies in Battlestar Galactica, edited by Tiffany Potter and C.W. Marshall. New York: Continuum. Peters, Ian. 2008. “Choosing Sides: Occupation or Resistance?”. In Galactica and Philosophy: Mission

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limits of discovering the riches of God and the multiplicity of ways in which God is found. It is in this liberating journey of discernment that one finds surprising companions along the way whose own experience resonates with the yearning of one’s own spiritual quest. Thomas Merton, perhaps America’s most noted twentieth century spiritual writer, as he reflected on his own experience as a Trappist monk in the Abbey of Gethsemani, Kentucky, developed a great ← 267 | 268 → respect and interest in the spiritual practices of Sufism. Speaking to a group of Catholic

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. Economists have argued that the ‘opportunity structures’ associated with mental illness occur more for women because of their relative absence in the labor force. This sounds a little like the ‘idle hands, idle mind’ shibboleth, but given that specific circumstances in public and work life are the catalyst for most male plaintiffs regarding mental health and perhaps also that physical, there is a grain of truth in it nonetheless. If we update these statement to our own generation, where approximately seventy-percent of women are working in North America, we find that

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competition, and so on. Even religion and cultural values are hijacked by economic and political interests and used as powerful incentives to take up against one’s neighbour and allow the innocent and helpless poor, women and children to be victimised. ← 260 | 261 → A short-sighted aspiration on the part of ethnic groups for development through their nationalities, cultural identities and ethnicity has deeply affected the economic life of the common people in particular and blocked the region from development. Despite the abundance of natural resources, such as oil

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ongoing practice in life of what it generates and norms. For Schneiders then, the “Church that produced the text placed itself under the guidance of this text” which adds to the meaning of the text, since “as it lives that guidance it enters more deeply into the meaning of the text, even to the point of understanding the text better than its original writers did and having to modify the originally constructed meaning of some ← 28 | 29 → of the text.” 6 Luke Timothy Johnson links the interpretation of Scripture to the Church as hermeneutical community as a way of

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societies and organizations, many of which were of a Christian or philanthropic character. In the words of Orthodox scholar Thomas E. FitzGerald, ‘distant concerns were taking on new significance for Americans and Europeans’. 18 Most importantly, through the increasing sphere of influence that the United States and Western Europe were acquiring globally, these ‘distant concerns’ soon became rather more domestic ones through the expansion of the empires in Africa, Asia, and the Middle East, an expansion which was accompanied immediately by a new zeal among the (primarily

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, 1997. Exum, J Cheryl. Tragedy and Biblical Narrative: Arrows of the Almighty . Cambridge: Cambridge University Press, 1992. ______. “Michal: The Whole Story.” Pages 42–60 in Fragmented Women: Feminist (Sub)Versions of Biblical Narratives . Valley Forge: Trinity Press International, 1993. Exum, J. Cheryl, and David J. A. Clines. The New Literary Criticism and the Hebrew Bible . Journal for the Study of the Old Testament: Supplement Series 143. Sheffield: Sheffield Academic Press, 1993. Felder, Cain Hope. Stony the Road We Trod: African American Biblical

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express a concern that the modern world threatens traditional values and this situation brings to the Church a true crisis. 40 In the following Plenary Assembly (1982) they see signs of hope and signs of the presence and action of the Holy Spirit. 41 The Fourth Plenary Assembly (1986) stresses the need to confront “the dark realities in the heart of Asia” which are associated with “misguided and selfish power politics,” and it highlights the plight of the youth and women. 42 It affirms that “the Asian family is the cellular receptacle of all Asia’s problems, poverty

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): 283–303; Antionette Clark Wire, Corinthian Women Prophets: A Reconstruction Through Paul’s Rhetoric (Minneapolis: Fortress, 1990); eadem, “Response: The Politics of the Assembly in Corinth,” in Paul and Politics (ed. Richard A. Horsley; Harrisburg: Trinity Press International, 2000); eadem, Wire, “Reading Our Heritage: A Response,” Semeia 83/4 (1998) 283–294; Margaret Y. MacDonald, “Women Holy in Body and Spirit: The Social Setting of 1 Corinthians 7,” New Testament Studies 36 (1990):161–181; idem, “Virgins, Widows and Wives: The Women of 1 Corinthians 7

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as occupying the epistemological center of the universe. See also Deepak Mistrey, “Cited: Derrida on Anthropological Prejudices in Austin and Husserl,” South African Journal of Philosophy 25 (2006):1–26 (2). Mark Cartledge equally infers a transpositional revelation in charismatic prophecy when he observes that “since spiritual perceptions need to be translated into the language of objective reality in the space-time continuum, the words and images used are symbolic of spiritual reality.” Idem, “Charismatic Prophecy,” 76. 86 C. S. Lewis, They Asked for a Paper