The Book In Inter-Disciplinary In Character But Basically He Has Viewed The Concept Of Dharma From A Theological-Ethical Perspective. It Is An Attempt To Do Indian/Asian Theology And Ethics.

We are told modernity's end will destabilize familiar ways of knowing, doing, and being, but are these changes we should dread--or celebrate? Four significant events catalyze this question: the consecration of openly gay Episcopalian Bishop Gene Robinson, the mistreatment of prisoners at Abu Ghraib prison, the politicization of the death of Terri Schiavo, and the disastrous response to Hurricane Katrina. Framed by an original appropriation of Michel Foucault, and drawing on resources in visual culture theory and the history of photography, (...) Ellen T. Armour explores the anxieties, passions, and power dynamics bound up in the photographic representation and public reception of these events. Together, these phenomena expose modernity's benevolent and malevolent disruptions and reveal the systemic fractures and fissures that herald its end, for better and for worse. In response to these signs and wonders, Armour lays the groundwork for a theology and philosophy of life better suited to our modern moment: one that owns up to the vulnerabilities that modernity sought to disavow and better enables us to navigate the ethical issues we now confront. (shrink)

Both Marx and Freud are children of the Enlightenment in certain manners. As such, they each display a qualified but firm optimism about history inevitably making progress in specific desirable directions. Freud predicts that continuing scientific and technological advances eventually will drive religiosity from human societies once and for all. Marx likewise forecasts the withering away of religions. Moreover, he treats this predicted process as symptomatic of even more fundamental socioeconomic developments, namely, his famous anticipations of subsequent transitions to socialism (...) and communism. However, the past century of human history has not been kind to any sort of Enlightenment-style progress narratives. My intervention on this occasion takes inspiration especially from Lacan’s reckoning with a “triumph of religion” defying Freud’s expectations of relentlessly broadening and deepening secularization. I argue that socio-political phenomena of the past several decades bear witness to religious superstructures having infused themselves into economic infrastructures. (shrink)

The shape of theological humanism -- Ideas and challenges -- The humanist imagination -- Thinking of God -- The logic of Christian humanism -- On the integrity of life -- The task of theological humanism -- Our endangered garden -- A school of conscience -- Masks of mind -- Religion and spiritual integrity -- Living theological humanism.

How do we talk meaningfully about the sacred in contexts where conventional religious expression has so often lost its power? Inspired by the influential work of David Jasper, this important volume builds on his thinking to identify sacrality in a world where the old religious and secular debates have exhausted themselves and theology struggles for a new language in their wake. Distinguished writers explore here the idea of the sacred as one that exists, paradoxically, in a space that is (...) both possible and impossible: profoundly theological on the one hand, but also deeply this-worldly and irreligious on the other. This is a sacredness that is simultaneously 'present' and 'absent': one which encompasses – as Jasper himself characterises it – 'the impossible possibility of an absolute vision'. The book teaches us that the sacred assumes a renewed potency when fully engaged with the creativity that happens across religion, literature, philosophy and the arts. (shrink)

The New World reveals a warning of the great change coming to our world and a prophetic vision of a future world for which we must prepare. It is a warning from God about humanity's rapid depletion and degradation of the Earth and the urgent action we must take, individually and collectively, to both restore our planet and prepare for the future.

Even the most casual observer of Chinese society is aware of the tremendous significance of Confucianism as a linchpin of both ancient and modern Chinese identity. Furthermore, the Confucian tradition has exercised enormous influence over the values and institutions of the other cultures of East Asia, an influence that continues to be important in the global Asian diaspora. If forecasters are correct in labeling the 21st century 'the Chinese century,' teachers and scholars of religious studies and theology will be (...) called upon to illuminate the history, character, and role of Confucianism as a religious tradition in Chinese and Chinese-influenced societies. The essays in this volume will address the specifically pedagogical challenges of introducing Confucian material to non-East Asian scholars and students. Informed by the latest scholarship as well as practical experience in the religious studies and theology classroom, the essays are attentive to the various settings within which religious material is taught and sensitive to the needs of both experts in Confucian studies and those with no background in Asian studies who are charged with teaching these traditions. The authors represent all the arenas of Confucian studies, from the ancient to the modern. Courses involving Confucius and Confucianism have proliferated across the disciplinary map of the modern university. This volume will be an invaluable resource for instructors not only in religious studies departments and theological schools, but also teachers of world philosophy, non-Western philosophy, Asian studies, and world history. (shrink)

The Second Vatican Council of the Catholic Church has had a fatal significance in its history. In addition to the important documents that were adopted by the Council, and then creatively developed by the theorists and practitioners of the Church, Catholicism was enriched with a new awareness of significant changes in the world. The Church acknowledged that there have been radical transformations in the outlook and behavior of people, in particular Catholics, in their attitude to issues of faith, to God, (...) to the relationship between God and man. But perhaps the most influential for the further development of Catholicism in the world was the social doctrine of the Church, which eventually turned into a social doctrine. The latter is understood not only as a list of practical guidelines for solving the "social question", but also not a sum of knowledge in contemporary sociology1, but a set of religious beliefs developed by theologians and endorsed by the whole Church in the form of a body of special documents on the Church's views on society and social issues. In addition to the general theological principles of attitude towards peace and relations with society, the Catholic social doctrine contains the historical work of the Church in solving social problems in different epochs, recorded information about the social challenges of the past and present, eschatological expectations and real forecasts for the future of mankind. (shrink)

The paper attempts to show that Christian hope is not a product of religious fantasy. It finds today an ally in the dialogue with the natural sciences which started in recent years on the topic of the ultimate destiny of the world. The natural sciences have confirmed that the universe is doomed to physical annihilation. Humanity with its cultural riches, scientists say, is only an episode in universal history and doomed to perish. Hence, if the Earth is nothing more than (...) an island of rationality in a cosmic void, then the only thing we can do is to keep up a heroic attitude worthy of human beings towards our own fragile existence. Contemporary science’s visions of the future are pessimistic: abundant, though short-lived, evolution culminating in a sense of final futility and the ultimate destruction of all life in the universe. Such forecasts question religion’s claims for the eschatological transformation of all creation. Christian eschatology does not accept, however, reductionist presuppositions about the very nature of reality. The universe contains levels of meaning far richer than what we have been able to discover sofar. Theology’s task is not to provide easy consolation, or generate false hopes. It has a good reason to avoid catastrophism, and maintain calm in its strivings to keep up our faith in God’s concern for the destiny of all His creatures. Theologians have to take a serious stand on the very concept of finitude, furthered by natural and social sciences. This, in turn, will require critical review of such concepts as the world’s future in God, hope and new creation. This effort must be undertaken in dialogue with the scientific views of the world’s finitude. Both sides are prone to stereotype judgements and shallow answers which must be corrected in consideration of the complexity of the issue at hand. Christian theology has to justify its claim to truth, but certainly not by launching battles with science. Christian hope shows the new creation not as annihilation and destruction of the old but as its ultimate transfiguration and salvific transformation. It speaks about the paradox of continuity/discontinuity in this new universe’s emergence. Special attention is paid in the paper to the “logical” structure of matter. If the world ofultimate events is, in fact, to be a new world of the resurrection, created by transition into new reality, then certain scientific suggestions and data on the present world’s processes could prove helpful in grasping the truly cosmic dimensions of Christian hope. Crucial here will not so much be particular data but rather a sort of meta-science allowing the deduction of general concepts from the detailed achievements of scientific research. Such generalized insights include today the following elements: 1) the dynamic concept of physical reality, 2) the relationality of its processes and, 3) a deeper understanding of the complexity of matter/energy as carriers of a specific information-bearing pattern. It appears that there are some similarities in science’s and theology’s strivings for a deeper understanding of the truth of reality, which continues to evade our theories and teaches us modesty. Neither method nor concept has yet managed to explaineverything. There exists no universal key to a comprehensive interpretation. The postulate to avoid reductionism in approaching the manifold richness of reality is addressed to scientists and theologians alike. (shrink)

The paper attempts to show that Christian hope is not a product of religious fantasy. It finds today an ally in the dialogue with the natural sciences which started in recent years on the topic of the ultimate destiny of the world. The natural sciences have confirmed that the universe is doomed to physical annihilation. Humanity with its cultural riches, scientists say, is only an episode in universal history and doomed to perish. Hence, if the Earth is nothing more than (...) an island of rationality in a cosmic void, then the only thing we can do is to keep up a heroic attitude worthy of human beings towards our own fragile existence. Contemporary science’s visions of the future are pessimistic: abundant, though short-lived, evolution culminating in a sense of final futility and the ultimate destruction of all life in the universe. Such forecasts question religion’s claims for the eschatological transformation of all creation. Christian eschatology does not accept, however, reductionist presuppositions about the very nature of reality. The universe contains levels of meaning far richer than what we have been able to discover sofar. Theology’s task is not to provide easy consolation, or generate false hopes. It has a good reason to avoid catastrophism, and maintain calm in its strivings to keep up our faith in God’s concern for the destiny of all His creatures. Theologians have to take a serious stand on the very concept of finitude, furthered by natural and social sciences. This, in turn, will require critical review of such concepts as the world’s future in God, hope and new creation. This effort must be undertaken in dialogue with the scientific views of the world’s finitude. Both sides are prone to stereotype judgements and shallow answers which must be corrected in consideration of the complexity of the issue at hand. Christian theology has to justify its claim to truth, but certainly not by launching battles with science. Christian hope shows the new creation not as annihilation and destruction of the old but as its ultimate transfiguration and salvific transformation. It speaks about the paradox of continuity/discontinuity in this new universe’s emergence. Special attention is paid in the paper to the “logical” structure of matter. If the world ofultimate events is, in fact, to be a new world of the resurrection, created by transition into new reality, then certain scientific suggestions and data on the present world’s processes could prove helpful in grasping the truly cosmic dimensions of Christian hope. Crucial here will not so much be particular data but rather a sort of meta-science allowing the deduction of general concepts from the detailed achievements of scientific research. Such generalized insights include today the following elements: 1) the dynamic concept of physical reality, 2) the relationality of its processes and, 3) a deeper understanding of the complexity of matter/energy as carriers of a specific information-bearing pattern. It appears that there are some similarities in science’s and theology’s strivings for a deeper understanding of the truth of reality, which continues to evade our theories and teaches us modesty. Neither method nor concept has yet managed to explaineverything. There exists no universal key to a comprehensive interpretation. The postulate to avoid reductionism in approaching the manifold richness of reality is addressed to scientists and theologians alike. (shrink)

The paper attempts to show that Christian hope is not a product of religious fantasy. It finds today an ally in the dialogue with the natural sciences which started in recent years on the topic of the ultimate destiny of the world. The natural sciences have confirmed that the universe is doomed to physical annihilation. Humanity with its cultural riches, scientists say, is only an episode in universal history and doomed to perish. Hence, if the Earth is nothing more than (...) an island of rationality in a cosmic void, then the only thing we can do is to keep up a heroic attitude worthy of human beings towards our own fragile existence. Contemporary science’s visions of the future are pessimistic: abundant, though short-lived, evolution culminating in a sense of final futility and the ultimate destruction of all life in the universe. Such forecasts question religion’s claims for the eschatological transformation of all creation. Christian eschatology does not accept, however, reductionist presuppositions about the very nature of reality. The universe contains levels of meaning far richer than what we have been able to discover sofar. Theology’s task is not to provide easy consolation, or generate false hopes. It has a good reason to avoid catastrophism, and maintain calm in its strivings to keep up our faith in God’s concern for the destiny of all His creatures. Theologians have to take a serious stand on the very concept of finitude, furthered by natural and social sciences. This, in turn, will require critical review of such concepts as the world’s future in God, hope and new creation. This effort must be undertaken in dialogue with the scientific views of the world’s finitude. Both sides are prone to stereotype judgements and shallow answers which must be corrected in consideration of the complexity of the issue at hand. Christian theology has to justify its claim to truth, but certainly not by launching battles with science. Christian hope shows the new creation not as annihilation and destruction of the old but as its ultimate transfiguration and salvific transformation. It speaks about the paradox of continuity/discontinuity in this new universe’s emergence. Special attention is paid in the paper to the “logical” structure of matter. If the world ofultimate events is, in fact, to be a new world of the resurrection, created by transition into new reality, then certain scientific suggestions and data on the present world’s processes could prove helpful in grasping the truly cosmic dimensions of Christian hope. Crucial here will not so much be particular data but rather a sort of meta-science allowing the deduction of general concepts from the detailed achievements of scientific research. Such generalized insights include today the following elements: 1) the dynamic concept of physical reality, 2) the relationality of its processes and, 3) a deeper understanding of the complexity of matter/energy as carriers of a specific information-bearing pattern. It appears that there are some similarities in science’s and theology’s strivings for a deeper understanding of the truth of reality, which continues to evade our theories and teaches us modesty. Neither method nor concept has yet managed to explaineverything. There exists no universal key to a comprehensive interpretation. The postulate to avoid reductionism in approaching the manifold richness of reality is addressed to scientists and theologians alike. (shrink)

Non-commuting quantities and hidden parameters – Wave-corpuscular dualism and hidden parameters – Local or nonlocal hidden parameters – Phase space in quantum mechanics – Weyl, Wigner, and Moyal – Von Neumann’s theorem about the absence of hidden parameters in quantum mechanics and Hermann – Bell’s objection – Quantum-mechanical and mathematical incommeasurability – Kochen – Specker’s idea about their equivalence – The notion of partial algebra – Embeddability of a qubit into a bit – Quantum computer is not Turing machine – (...) Is continuality universal? – Diffeomorphism and velocity – Einstein’s general principle of relativity – „Mach’s principle“ – The Skolemian relativity of the discrete and the continuous – The counterexample in § 6 of their paper – About the classical tautology which is untrue being replaced by the statements about commeasurable quantum-mechanical quantities – Logical hidden parameters – The undecidability of the hypothesis about hidden parameters – Wigner’s work and и Weyl’s previous one – Lie groups, representations, and psi-function – From a qualitative to a quantitative expression of relativity − psi-function, or the discrete by the random – Bartlett’s approach − psi-function as the characteristic function of random quantity – Discrete and/ or continual description – Quantity and its “digitalized projection“ – The idea of „velocity−probability“ – The notion of probability and the light speed postulate – Generalized probability and its physical interpretation – A quantum description of macro-world – The period of the as-sociated de Broglie wave and the length of now – Causality equivalently replaced by chance – The philosophy of quantum information and religion – Einstein’s thesis about “the consubstantiality of inertia ant weight“ – Again about the interpretation of complex velocity – The speed of time – Newton’s law of inertia and Lagrange’s formulation of mechanics – Force and effect – The theory of tachyons and general relativity – Riesz’s representation theorem – The notion of covariant world line – Encoding a world line by psi-function – Spacetime and qubit − psi-function by qubits – About the physical interpretation of both the complex axes of a qubit – The interpretation of the self-adjoint operators components – The world line of an arbitrary quantity – The invariance of the physical laws towards quantum object and apparatus – Hilbert space and that of Minkowski – The relationship between the coefficients of -function and the qubits – World line = psi-function + self-adjoint operator – Reality and description – Does a „curved“ Hilbert space exist? – The axiom of choice, or when is possible a flattening of Hilbert space? – But why not to flatten also pseudo-Riemannian space? – The commutator of conjugate quantities – Relative mass – The strokes of self-movement and its philosophical interpretation – The self-perfection of the universe – The generalization of quantity in quantum physics – An analogy of the Feynman formalism – Feynman and many-world interpretation – The psi-function of various objects – Countable and uncountable basis – Generalized continuum and arithmetization – Field and entanglement – Function as coding – The idea of „curved“ Descartes product – The environment of a function – Another view to the notion of velocity-probability – Reality and description – Hilbert space as a model both of object and description – The notion of holistic logic – Physical quantity as the information about it – Cross-temporal correlations – The forecasting of future – Description in separable and inseparable Hilbert space – „Forces“ or „miracles“ – Velocity or time – The notion of non-finite set – Dasein or Dazeit – The trajectory of the whole – Ontological and onto-theological difference – An analogy of the Feynman and many-world interpretation − psi-function as physical quantity – Things in the world and instances in time – The generation of the physi-cal by mathematical – The generalized notion of observer – Subjective or objective probability – Energy as the change of probability per the unite of time – The generalized principle of least action from a new view-point – The exception of two dimensions and Fermat’s last theorem. (shrink)

The Department of Religious Studies is formed on an autonomous basis in the structure of the Institute of Philosophy by the decision of the Presidium of the National Academy of Sciences of Ukraine in June 1991 with the prospect of its transformation into an independent academic institution. The first director of the Department was Dr. Philos. Mr., O.S. Onischenko, Corresponding Member of the National Academy of Sciences of Ukraine. The Department includes departments of the philosophy of religion, sociology of religion, (...) the history of religion in Ukraine During the first three years, departments conducted research on the following topics: "Methodological Principles and Categorical Apparatus of Religious Studies"; "Contemporary Religious Situation in Ukraine: State, Trends, Forecasts"; "History of the Orthodox Church in Ukraine". Since 1994, they have been working on problems: "The phenomenon of religion: nature, essence, functionality"; "Religious activity in the context of social processes in Ukraine"; "Features and milestones of the history of Ukrainian Christianity". At the time, the research group on the history of theological thought in Ukraine studied the creative work of Metropolitan Petro Mohyla, a group on the study of neo-religions - investigated new religious currents and cults of post-socialist Ukraine, and a group on the history of Protestantism conducted a large-scale study of archival sources on the history of the Gospel-Baptist movement in Ukraine. In 1995, the Department employed 30 scientific staff. (shrink)

The authors deal with the classic paradox of ethical theories, “Hume’s guillotine,” based on the contradiction in morality between what is and what should be. At the same time, the theological justification of moral principles is beyond this criticism, because the sacred commandments “by definition” combine what is and what should be, overcoming the “secular” gap between being and duty, and thus “the problem of transition from description to evaluation is removed.” Modern ways of removing this contradiction, revealed by Hume, (...) are considered from several points of view. Special attention is paid to the analogy between the development of ethical and mathematical theories, a synergistic approach to the formation of ethics, as well as to the ethical choice associated with the development of digital reality, which humanity will face soon. A synergistic approach can be viewed as a bridge “over the abyss of two cultures - natural science and humanities.” Now it has become clear that there can be many logics, geometries, versions of analysis of infinitely small, etc. Ethics can also be constructed and then put into practice. A classic example is the ethical code of King Lycurgus. Separate ethical systems are not able to ensure the survival of humanity under extreme conditions. Existence of general ethical rules in global crises allows many to survive. Without them, everyone would die. True amazement is the fact that the eight Dyakonov phase transitions in human history completely coincide with the crises periodicity presented in the text of the Apocalypse, where crises are figuratively called “beasts.” Then a vivid picture is given, a picture of the civilization transformation into a post-singular state, which goes beyond the horizon of scientific forecast. (shrink)

In my essay, I offer an interpretation of Giorgio Agamben’s political thought as a case of philosophical perversion. According to Lacan, perverse practice is based on a structural non-personal enjoyment, in which a pervert assumes the role of an executioner, meticulously executing his task. My analysis will focus on Agamben’s perverse use of the messianic discourse, the aim of which is to explode it from within: while applying all elements of the messianic idiom, Agamben assumes a mission the goal of (...) which is to deactivate all mission and revoke all vocations. As he states in reference to Bartleby the Scrivener as the possible figure of the Messiah, to fulfill the Torah, i.e. the religious law, is to “destroy it from top to bottom.” I will thus claim that Agamben’s strategy of deactivation – a vocation to end all vocation – can be interpreted as a deliberate methodical use of perversion, that is, a position which simultaneously obeys and destroys the law. Although critical of Agamben’s method, I will not use the Lacanian frame of perversion in a value-charged manner. I want to present it as one of the late-modern philosophical modes of thinking, which became so widely seductive precisely of its powerful perverse component. (shrink)

Ontology and theology cannot be combined if ontology excludes non physical causes. This paper examines some possibilities for ontology to be combined with theology in so far as non physical causes are permitted. The paper builds on metaphysical findings that shows that separate ontological domains can interact causally indirectly via interfaces. As interfaces are not universes a first universe is allowed to be caused by an interface without violating the principle of causal closure of any universe. Formal (...) class='Hi'>theology can therefore be based on the assumption that the (first) universe is caused by God if God is defined as the first cause. Given this, formal theology and science can have the same ontological base. (shrink)

Analytic theology has sometimes been criticized as ahistorical. But what this means, and why it is problematic, have often been left unclear. This essay explicates and supports one way of making that charge while simultaneously showing this ahistoricity, although widespread within analytic theology, is not essential to it. Specifically, some analytic theologians treat problematic doctrines as metaphysical puzzles, constructing speculative accounts of phenomena such as the Trinity or Incarnation and taking the theoretical virtues of such accounts to be (...) sufficient in themselves to defend traditional doctrines with no need for additional, historical premises. But due to the different epistemic structures of metaphysical and theological puzzles, I argue that importing this methodology into philosophical theology results in invalid or question-begging arguments, and it is unclear how a virtue-centric methodology could be repaired without collapsing into a more historical methodology, which some of the best (but unfortunately not all) analytic theologians follow. (shrink)

Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons (...) that the Church always had at her disposal. The response of many liberation theologians has been to change some of liberation theology's precepts. (shrink)

There is an ongoing challenge in defining African theology because of two important reasons: the quest for a definitive African theology is a fairly recent pursuit and the vastness and diversity of the African continent. Given this, this article presents the complexity of defining African theology and its methodological approaches through a background sketch of the development of African theology. Regardless of many definitions of African theology and its purposes, the article acknowledges African Christian (...) class='Hi'>theology as theology that should be derived from the interplay between Scripture, Christian tradition and African cosmology. In deriving theology from the aforementioned aspects, African theology should also seek to develop contextual African theologies with global relevance. In this way, African theology can claim its space in the universal church. Although we are conscious of the values and challenges associated with the task of doing African theology, we argue for its necessity. We further argue that if the centrality of Scripture is maintained in the African theological endeavour, it will cause African theologies to have some shared reference point with other Christian theologies and hence engaging globally, while contributing unique African perspectives to global theological discourse. (shrink)

Sarah Coakley’s God, Sexuality, and the Self constitutes a major intervention in the debate over the role of religion in the modern world. Coakley criticizes Christians who reject modernity altogether, arguing that Christian thought should remain in conversation with secular sources. At the same time, she claims that only theology can solve difficulties of widespread concern - for instance, concerning gender and sexuality. Where this suggests that theology is still superior, I argue that the strict distinction Coakley draws (...) between theology and the secular is at odds with the momentum of her approach. On Coakley’s own terms, theology cannot claim superiority over the secular because the boundary between them is necessarily blurry. (shrink)

There is no paradox in the well-known historical fact that the bourgeoisie, in the period when the capitalist mode of production was coming into being, declaimed against the idea of instituting the kingdom of reason on earth, and converted from Catholicism to the Protestant religion. For Catholicism had asserted that the world was rationally organized in accordance with higher divine intent and that religious belief was in harmony with human reason, although superior thereto inasmuch as the source of faith was (...) revelation or emanation from divine reason. Protestantism, on the other hand, counterposed to this a religion that appealed to common sense, the irrationalist teaching that revived Tertulian's famous proposition Credo quia absurdum. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

A fundamental principle of the Christian faith is that man is saved by the grace and by faith in the Triune God, not by deeds. Yet, James emphasises the importance of works after the Christian has been saved. Jesus said during his ministry on earth that he did not come to be served, but to serve. Faith is therefore seen in deeds, specifically deeds of love, that is, deeds that indicate that the Christian is not leading an egocentric life anymore, (...) but a life characterised by considering his or her fellow human beings and reaching out to them. Eighteen years after apartheid, South Africa is still a country striving to build a nation and to be healed. Marches and protests against poor public service deliveries have become a well-known sight in society. Despite the larger picture of inadequate service, there are those who serve their fellow humans and society every day. The Mamas Africa utilising the minimum resources available, are examples of people who make a difference in society every day. The concept Mama Africa indicates all women from all races who are making a difference in the South African society by promoting mutual bonding. The motivation for their deeds is a deep faith in God, who is the source of hope and a conviction that a Christian has to serve others. (shrink)