What is the theological significance of art? Why has the Church always encouraged the arts? What is so profoundly human about the arts? In A Wounded Innocence Alejandro R. Garcia-Rivera answers these questions in a series of sketches" that are mixed spiritual and theological reflections on various works of art written in a poetic style. These reflections explore the relationship between the multi-dimensional spiritual and the arts. The first *sketch, - *The Beginning of Art, - introduces the rest that go on to explore further the human, artistic, and theological implications of a wounded innocence. Each *sketch - reflects on a particular human work of art. Some are conventional works of art. Others may never find their way into a museum but, then, that is one of the implications coming out of this book. A museum does not define what a work of art is, its human depth does. In these deeply studied yet spiritually written reflections on each work of art, it is hoped that the reader will find his and her own creative depth described, perhaps even revealed. A Wounded Innocence is both inspiring and informative. Readers will learn about art, spirituality, and theology, and will find themselves inspired to look at works of art, and even to produce a work of art. It sets a new way of doing theology that is at the same time spiritual. More importantly, Garcia-Rivera describes a theology of art. Chapters are *The Beginning of Art, - *The End of Art, - *Human Freedom and Artistic Creativity, - *Heaven-with-Us, - *The Human Aspect of Atonement, - *The Tyger and the Lamb, - and *A Wounded Innocence. - Includes black and white art. Alejandro R. Garcia-Rivera, PhD, is associate professor of systematic theology at the Jesuit School of Theology at Berkeley. The author of numerous articles, he also wrote a Catholic Press Association award-winning book on theology and aesthetics titled The Community of the Beautiful (The Liturgical Press). "

Handbook of Latino/a Theologies explores the varied theological, ecclesiastical, spiritual, and cultural expressions associated with the term 'Latino/a or Hispanic theology.' There is no single definition of Hispanic/Latino theology, but rather a multiplicity of perspectives within the diverse Latino/a communities that articulate a distinctive and relevant Hispanic viewpoint. This collection of thirty-four essays surveys how Latinos/as understand and do theology within those varied contexts. It gives attention to the history, nature, sources, and development of Latinos/as theological expressions within the U.S. and their contribution to the overall theological discourse and to the individual groups that gave rise to them. Part I of the handbook presents essays on many traditional topics in Christian theology representative both of the individual authors and various beliefs found in Latino/a communities. Part II focuses on trends and contextual issues within the overall Hispanic/Latino theological conversation.

The war against child abuse has become a war against children. Every year, hundreds of children die, thousands more are forced to live with strangers, and countless American families are torn apart. This is called a "child-protection system." While the problem of child abuse is serious and real, journalist Richard Wexler charges that our solutions to the problem have actually made it worse - in fact, hurting the very children that they were intended to help. Wexler reinforces his arguments with horrifying descriptions of children summarily removed from their homes, of families shattered because of false reports, and of children whose parents are guilty of nothing more than poverty being thrust into the maelstrom of the chaotic foster-care program. He writes of severly abused children - those needing the most help - whose cases are ignored because the system diverts scarce resources to trivial or unfounded cases, and who are reinjured, sometimes fatally after their plight has been called to the attention of authorities. Wounded Innocents illustrates how well-meaning efforts to help children have gone terribly wrong and how the current child-protection system desperately needs to be replaced with one that offers real help and real hope to abused and neglected children.

First published in 1989, Dan Allender's The Wounded Heart has helped hundreds of thousands of people come to terms with sexual abuse in their past. Now, more than twenty-five years later, Allender has written a brand-new book on the subject that takes into account recent discoveries about the lasting physical, emotional, relational, and spiritual ramifications of sexual abuse. With great compassion Allender offers hope for victims of rape, date rape, incest, molestation, sexting, sexual bullying, unwanted advances, pornography, and more, exposing the raw wounds that are left behind and clearing the path toward wholeness and healing. Never minimizing victims' pain or offering pat spiritual answers that don't truly address the problem, he instead calls evil evil and lights the way to renewed joy. Counselors, pastors, and friends of those who have suffered sexual harm will find in this book the deep spiritual guidance they need to effectively minister to the sexually broken around them. Victims themselves will find here a sympathetic friend to walk alongside them on the road to healing.

How should a follower of Christ engage the popular media culture? By becoming a mystic! Sr. Nancy challenges Christians today to delve deep into the rich theological tradition of the church as the root and foundation for recognizing the beauty of God present in all that is truly human. The artists of popular culture sometimes unwittingly seek transcendence while grappling with some of humanity’s most profound existential longings. The cultural mystics of today point out those needs of humanity in the culture’s artifacts in order to enter into dialogue with those who seek something beyond what this world satisfies. The anthropological-sacramental-incarnational paradigm presented gives us this ability to take a sacred look of the culture and offer the joy of the Gospel, Christ who is the answer of all humanity’s yearnings!

Constructivism dominates over other theories of knowledge in much of western academia, especially the humanities and social sciences. In Exposing the Roots of Constructivism: Nominalism and the Ontology of Knowledge, R. Scott Smith argues that constructivism is linked to the embrace of nominalism, the theory that everything is particular and located in space and time. Indeed, nominalism is sufficient for a view to be constructivist. However, the natural sciences still enjoy great prestige from the “fact-value split.” They are often perceived as giving us knowledge of the facts of reality, and not merely our constructs. In contrast, ethics and religion, which also have been greatly influenced by nominalism, usually are perceived as giving us just our constructs and opinions. Yet, even the natural sciences have embraced nominalism, and Smith shows that this will undermine knowledge in those disciplines as well. Indeed, the author demonstrates that, at best, nominalism leaves us with only interpretations, but at worst, it undermines all knowledge whatsoever. However, there are many clear examples of knowledge we do have in the many different disciplines, and therefore those must be due to a different ontology of properties. Thus, nominalism should be rejected. In its place, the author defends a kind of Platonic realism about properties.

This collection applies the characterisations of children and childhood made in Deleuze and Guattari's work to concerns that have shaped our idea of the child. Bringing together established and new voices, the authors consider aspects of children's lives such as time, language, gender, affect, religion, atmosphere and schooling.

Reading Autoethnography situates autoethnographic insights within the context of two fundamental concerns of critical qualitative inquiry: justice and love. Through philosophical engagement, it gives close readings of written passages taken from leading autoethnographers and frames the philosophical project of autoethnography as one that is both political and interpersonal. It does this to highlight how autoethnographic lessons can allow us to think through how we may achieve a flourishing for all — something that is both related to justice as it pertains to the political, and when situations are in excess of justice, related to love as it pertains to feeling at home in the world with others. As such, this book will be of interest to those who have a burgeoning interest in autoethnography and seasoned autoethnographers alike; anyone interested in critical qualitative inquiry as a discourse promoting justice and love; and any scholar who has encountered the ethical question of: "What ought we do?"