Health Disparities
It's not like I was purposefully tryin' to feel them I wasn't. No es como si estuviera tratando de sentirlas a propósito no lo hacía. I just care about the safety of your future children Godfather. Solo quise proteger a tus futuros hijos padrino. Quit tellin' me that, man!
Deja de decirme eso, hombre! Next time I'll just let your balls get mangled, son! La siguiente vez dejaré que te destrozen las bolas, hermano! S - no sabía que estabas tan bien dotado. Strollin' with my homies in West Hollywood Hollywood. Paseando con mis amigos por West Hollywood Hollywood.
Wasn't my idea because I'm not gay. No fue mi idea porque no soy gay.
Dude walks by me with his shirt off and I was like, "Damn bitch you fine! I'm not gay, guys, that ain't me. No soy gay, chicos, ese no soy yo. I'm just comfortable with my sexuality. Sólo estoy cómodo con mi sexualidad. So I can admit when I see a guy. Así que, puedo admitir cuando veo a un chico. Who has a handsome face, and pretty eyes Quién tiene un rostro guapo y ojos bonitos.
And a rock hard chest, and ripplin' abs Y un pecho duro como roca, y buenos abdominales. And the tightest ass, and those sculpted calves And those bulging quads, and the perfect bod And oh, my God, take your pants off.
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I'm so gay. I'm fuckin' gay. I'm the dude wearin' nail polish yellin', "Heyyyy". Gradually secularism gained ground. There was an emphasis on harmony and structure. With the thoughts of Friedrich Schleiermacher and Friedrich Nietzsche there began to be more focus on feeling, interpretation, lack of absolute truth and morality, and emphasis on hermeneutics.
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We began to think in terms of chance or contingencies instead of absolute truths. Diversity rather than harmony or unity became increasingly important. Believers began to ask questions not posed before: Why Christianity? Why this particular denomination? How much must I accept to belong to a church?
The appeal of non-denominational churches increased. Post-modern thinkers began to have changing views of ecumenism. We began to consider the possibilities that all traditions have value; and our goals began to focus on dialogue, understanding and respect. There is one God. The Lord is our God, the Lord alone!
The Bible shows us repeatedly that it takes a multiplicity of metaphors to talk about God. The Biblical view of mortals is holistic: We are unity. We have a body and a spirit that makes us a soul. We have individuality.
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Yet, we are diversity: male, female, intersex. We exist in a family, community and relationships. We have a variety of occupations: farmer, prophet, teacher and healer. The Bible is a book of diversity; yet, there is unity in the Scriptures. There is great diversity among the authors and their styles of writing. There is diversity in sources and discrepancies in the reporting of specific events. In the Old Testament there is both unity and diversity in the origin stories of Genesis 1, 2, and In the stories of Israel and other nations there was no intention that other nations should cease to exist.
God's intention was that these different nations should worship the one God. The covenant emphasizes kinship, but there is always a place for the stranger. Jesus' genealogy indicates non-Israelite women. In the New Testament Jesus associated with men and women of all walks of life.
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He had compassionate dealings with Jews and non-Jews: Samaritans, the Syrophoenician woman, and Romans, for examples. He dealt with various categories of Jews. His followers interacted with a diverse group of people: Philip and the eunuch from Africa, Peter and the Roman centurion, Paul as apostle to the Gentiles.
Christians were from everywhere and made up of both Jews and Gentiles. Some member of the new church thought that everyone should be the same; but the focus of Paul on diversity prevailed: we are one body with One Head, yet we differ from each other and are needed and interdependent. We have different gifts and talents but One Spirit. It is not what we are but in Whom we are. We have changed from being white and rural to mixed race and cosmopolitan.
We began in the United States, expanded to Europe, and became world-wide.
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In many countries we have gone from mono-cultural to multicultural. We have shifted from being a denomination predominately from lower social classes to one containing a wide spread of social strata. We look at issues such as the role of the church community, the extended family social control , and the place of church in the totality of life. Different times and parts of the church have had a variety of views on divorce, condoms and other contraceptives, polygamy, sex before marriage, cohabitation and homosexuality.
Schools of thought around these discussions include liberal, progressive, moral influence, evangelical, center conservative, extreme conservative and ultra-extreme conservative outside regular Adventism. How do we decide what is more or less important? Do we use some sort of doctrinal triage? What are the landmarks of our faith? I propose a model of concentric circles. There are Christian fundamentals what makes you a Christian. Then there would be Adventist core doctrines which defines an Adventist. Then Adventist secondary doctrines fair degree of unanimity and finally Adventist traditions.
The postmodern person will make personal judgments. Key issues at the present time are: how to read the Bible, hermeneutics, creation, women's ordination and sexual orientation. As the church struggles with how to address issues of diversity I have many reasons for optimism. We share many basic convictions: a high view of the Bible; basic Christian doctrines such as God, Christ and salvation; a general Protestant orientation; Sabbath; the second coming; a great controversy theme; belief in a heavenly sanctuary; an understanding of the nature of humanity and an emphasis on stewardship, especially health.
Will we maintain unity through forced uniformity or through unity in diversity? However, we need to look at how modern and postmodern thinkers will communicate and understand each other. We need to address theological polarization, and we need to develop ways to integrate thoughts and cultures among different communities inside the church. Will we accept and welcome diversity or will we fight diversity? We need to create a general climate of tolerance. We need to figure out ways to engage in a positive dialogue and demonstrate willingness to learn from each other as we discuss our theological issues.
We need to improve our ways of addressing the bible and Ellen White. We need to overcome fundamentalist thinking. There are three main issues facing the church in the next five years: creationism, the ordination of women and homosexuality. There is a movement within the church to tighten the language of Fundamental Belief 6, which has to do with our understanding of a six-day creation. If we do not take a balanced view, we run the risks of strengthening an anti-science reputation, losing intellectuals in our denomination, creating crises in our colleges and universities around the freedom to develop their curriculum, and placing the Geoscience Research Institute in an impossible situation.
Since no human was there at the beginning, the decision about what to choose is an act of faith. We need to address how we will protect our understanding of the origins and sacredness of the Sabbath. The situation around the ordination of women has become extremely messy. In Atlanta the constituents voted to ordain all deacons, including women deacons.
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Whether some parts of the world will do so remains to be seen. They also made a decision to form committees to study the issues involved with ordaining women to the ministry. By , no matter what is decided by the General Conference Session, the ordination of women will go forward.
There are divisions and conferences that will not be able to wait any longer for the process to go forward. The third primary issue facing the church at this time is homosexuality. In the next five years we will need to carefully consider the theological concerns both pro and con.