The Culture Is I God I Ii

The Five Percent Nation are the Gods & Earths a Nation created by Allah the Father in the years 1963 thru 1969 (Allah the Father left the NOI and in "63" the first borne are lifted up into the Knowledge of Self, by 1964 there are 500 young Five Percent Brothers). Born Justice: "Peace God, Allah The Father, left Temple number 7 in 1963, First Born Prince and God Supreme say the same thing, Peace; He was teaching in the Temple in 1963 and left in June or July He was there for three an one half years 1960-1963. All men lie when they are afraid. Some tell many lies, some but a few. Some have only one great lie they tell so often that they almost come to believe it...though some small part of them will always know that it is a lie, and that will show up on their many faces.

It requires only a small book to explain the truth of science, history, law, psychology, sociology, mathematics, etc. However, it requires a very large book to cover up the truth of science and/or history by using Mythology, Theology, Isms, Race, and Fiction. The Black men, women, and children continue to be economic and social slaves, because of a lack of knowledge of history and science the world over. The Great Pyramids of Gaza was built by Khufu a great Asiatic builder who sees a Black man of Nile and his family. The fallen sons and daughters of the Asiatic Nations need to learn to love instead of hate and to know of their higher self and lower self. This is the uniting of the tribes and families, for teaching and instructing all families of the planet earth, and in the universe. Upon The Nature and Significance of the Culture of the Asiatics, The Book Culture is I-God has for its primary object the construction of a map of the history of the world from an Asiatic Blackman's perspective.

Our ancestors saw the material world as alive, and they often personified nature. Today we claim to be realists. But in reality we are not paying attention to the symbols and myths hidden in technology. Beneath much of our talk about computers and the Internet, claims William A. Stahl, is an unacknowledged mysticism, an implicit religion. By not acknowledging this mysticism, we have become critically short of ethical and intellectual resources with which to understand and confront changes brought on by technology.

Modern movements such as neo-Calvinism, the New Perspective on Paul, and the emerging church have popularized a view of Christianity and culture that calls for the redemption of earthly society and institutions. Many Christians have reflexively embraced this view, enticed by the socially active and engaged faith it produces. Living in God’s Two Kingdoms illustrates how a two-kingdoms model of Christianity and culture affirms much of what is compelling in these transformationist movements while remaining faithful to the whole counsel of Scripture. By focusing on God’s response to each kingdom—his preservation of the civil society and his redemption of the spiritual kingdom—VanDrunen teaches readers how to live faithfully in each sphere. Highlighting vital biblical distinctions between honorable and holy tasks, VanDrunen’s analysis will challenge Christians to be actively and critically engaged in the culture around them while retaining their identities as sojourners and exiles in this world.

How can we speak about God without assuming that God is nothing but our own speaking, nothing but our culture's effort to name what cannot be named? How can we deny that our speaking of God is always culturally located? To answer these questions, we need to pay close attention to what we mean by culture, and how we use this very complex term both in our everyday language and especially in the language of faith. Culture is an exceedingly complex term that nearly everyone uses, but no one is sure what it means. This work examines various uses of the term culture in theology today.

Drawing on his own mission training and experience, John Sivalon believes the gospel can and must be inculturated in any culture, and he believes that postmodernism, rather than rendering Christian mission meaningless, breathes fresh insight, vision, and life into Vatican II's notion that mission is centred in the very heart of God.

In The Problem of the Idea of Culture in John Paul II: Exposing the Disruptive Agency of the Philosophy of Karol Wojtyła, John Corrigan provides a new lens with which to view and understand the philosophy of Karol Wojtyła/John Paul II. He exposes Wojtyła as a major player in contemporary philosophical debates. The work reformulates the “problem of experience” in light of the questions surrounding our idea of culture. Corrigan argues that for Wojtyła the drama of the “problem of experience” manifests in the apparently divergent accounts of the meaning of human experience as presented by the philosophies of being and of consciousness. Solving this conundrum results in an idea of the person capable of explaining human experience in relation to human culture,unfolding the experiences of self-knowledge, conscience, and the ontic-causal relationship of the person to human culture. The first part of the book concerns formal considerations regarding the constitutive aspects of Wojtyła’s approach, while the second part deals with pragmatic considerations drawn from his comments on culture.