The voices of second-generation Korean Americans echo throughout the pages of this book, which is a sensitive exploration of their struggles with minority, marginality, cultural ambiguity, and negative perceptions. Born in the United States, they are still viewed as foreigners because of their Korean appearance. Raised in American society, they are still tied to the cultural expectations of their Korean immigrant parents. While straddling two cultures, these individuals search for understanding and attempt to rewrite their identity in a new way. Through autobiographical reconstruction and identity transformation, they form a unique identity of their own-a Korean American identity. This book follows a group of second-generation Korean American Christians in the English-speaking ministry of a large suburban Korean church. It examines their conflicts with the conservative Korean-speaking ministry ruling the church and their quest to achieve independence and ultimately become a multicultural church.

This timely study fulfils the need for an ethical examination of global finance which is both theologically and economically literate. Cowley tackles the assumption that economic factors are pivotal in driving globalization forward. She argues that economic factors are themselves driven: they are the working out of underlying phenomena. Of these, the most pervasive and influential is money, not only in the sense of the finance sector, but also money itself, the symbolic properties that it possesses. The Value of Money looks at how these properties shape the nature of the finance sector, its activities, and the relationships within it and with the rest of the economy. It also examines the effect of money on our understanding of freedom, of the market itself and of the ethical, issues arising from this, for individuals, the sector and for society as a whole.

St Augustine of Hippo was the earliest thinker to develop a distinctively Christian political and social philosophy. He does so mainly from the perspective of Platonism and Stoicism; but by introducing the biblical and Pauline conceptions of sin, grace and predestination he radically transforms the 'classical' understanding of the political. Humanity is not perfectible through participation in the life of a moral community; indeed, there are no moral communities on earth. Humankind is fallen; we are slaves of self-love and the destructive impulses generated by it. The State is no longer the matrix within which human beings can achieve ethical goods through co-operation with other rational and moral beings. Augustine's response to classical political assumptions and claims therefore transcends 'normal' radicalism. His project is not that of drawing attention to weaknesses and inadequacies in our political arrangements with a view to recommending their abolition or improvement. Nor does he adopt the classical practice of delineating an ideal State. To his mind, all States are imperfect: they are the mechanisms whereby an imperfect world is regulated. They can provide justice and peace of a kind, but even the best earthly versions of justice and peace are not true justice and peace. It is precisely the impossibility of true justice on earth that makes the State necessary. Robert Dyson's new book describes and analyses this 'transformation' in detail and shows Augustine's enormous influence upon the development of political thought down to the thirteenth century.

These collected essays examine the roles of women in their churches and communities, the implication of those roles for African American culture, and the tensions and stereotypes that shape societal responses to these roles. Gilkes examines the ways black women and their experience shape the culture and consciousness of the black religious experience, and reflects on some of the crises and conflicts that attend this experience.