University of Georgia. Computer Science deals with the logical and mathematical foundations of computing and how to implement problem solutions as programs in a computer language. It continues to be one of the fastest growing career fields in the nation with critical demands for technically trained persons to provide technical support for computer operations and develop new computer hardware and software systems. The B. S. in Computer Science at the University of Georgia provides a strong foundation in computer science theory and practice and is accredited by the Computing Accreditation Commission of the Accreditation Board for Engineering and Technology (ABET). The curriculum covers the design principles of key computing technologies such as hardware, operating systems, database systems, networks, graphics, and artificial intelligence. Mathematical reasoning is emphasized throughout the program. Students learn how to build a computer, make a computer do what is needed, verify these expectations, represent and report information, access data effectively, and solve computation problems systematically as quickly as possible. Increasingly, computer science is the driving force for advances and breakthroughs in multiple disciplines. The Computer Science laboratories and faculty at UGA maintain extensive collaborations with the faculty of Engineering, Bioinformatics, Life Sciences, Management and Business, and Artificial Intelligence and Cognitive Science departments on campus. Graduates work at some of the best computer and software development companies and research institutions in the world: Google, Yahoo!, Amazon, Microsoft, IBM, Oracle, SAP, BEA systems, Intel, Samsung, Siemens, Verizon, Telcordia Technologies (Bellcore), Disney Animation, Lawrence Berkeley National Labs, National Library of Medicine, and Sandia National Labs. Career opportunities are also available in the communications industry, consulting firms, and a host of other areas. Students who obtain Ph. D.'s have taken positions at universities and in industry research. Link to department's website. Interested in serving in the Air Force after graduation? Click here for UGA ROTC details and scholarship opportunities.
Psychological type theory, originally proposed by Carl Jung and developed by instruments like the Myers–Briggs Type Indicator, the Keirsey Temperament Sorter, and. Reclaiming a biblical theology of liberation : Jubilee Centre Print or Download [We] may well feel ashamed that we were not in the vanguard of the liberation movement, and that we did not develop an evangelical liberation theology. John Stott(1)Summary. Liberation is one of the great slogans of modern politics and one of the major themes of the Bible. The Exodus from Egyptian bondage was the foundational narrative of the Jewish nation, and Jesus inaugurated his ministry by announcing that he had come ‘to release the oppressed’. Scripture teaches that Christ brings redemption from slavery to sin, but it also depicts deliverance from material forms of oppression. This paper explains how that biblical theme has inspired early modern revolutionaries and nineteenth- century abolitionists as well as modern liberation theologians. While highlighting the failings of Christian liberationists (old and new), the paper concludes that we need a holistic theology of liberation which addresses the diverse forms of spiritual, relational and material enslavement that are rife in the twenty- first century. The Bible and modern liberation politics‘Liberation’ has been the battle cry of Marxists and revolutionaries, Allied armies and colonial independence movements, feminists and civil rights protesters. Its popularity owes much to the secular Enlightenment (conceived as a movement of emancipation) and to the French Revolution. But it has deeper sources in the Western past, in Greco- Roman notions of slavery and freedom, in the Jewish story of the Exodus, and in the Christian concept of ‘redemption’ from spiritual bondage. The eminent historian of slavery, Orlando Patterson, has argued that ‘Christianity not only became the first, and only religion predicated on the notion of freedom but also…was the primary means by which the ancient intellectual heritage of freedom was transmitted to the Middle Ages and the modern world.’[2]The biblical origins of modern liberationist politics are particularly evident in Anglo- American culture, which has been significantly shaped by the Calvinist and Puritan tradition.[3] From the Reformation onwards, Protestantism was billed as a movement of liberation from papal servitude, but Luther insisted that ‘Christian liberty’ was a purely spiritual freedom. Very soon, however, Reformed Protestants came to disagree. In the English Civil War, Puritan preachers told Parliament that they were living through a new Exodus or a Year of Jubilee. Deliverance’ became one of the key words of the Puritan Revolution. The Calvinist theologian John Owen declared in the wake of the regicide that ‘the great discovery of these days’ was ‘the overthrow of spiritual and civil slavery’. Oliver Cromwell was hailed as England’s Moses, and he himself told Parliament that the Exodus was ‘the only parallel of God’s dealing with us that I know in the world’. In his defence of the republic, John Milton wrote that Christ had ‘the heart of a liberator’. The Glorious Revolution of 1. William and Mary were compared to Moses and Miriam. By the mid- eighteenth century, English- speaking Protestants were convinced that God acted providentially within history to promote the spread of liberty. When the American colonists rebelled against the British, their preachers saw them as re- enacting the biblical Exodus. Jefferson and Franklin even suggested that the national seal should bear an engraving of the Hebrews crossing the Red Sea. Yet even as they praised God for political deliverance, white Americans held hundreds of thousands of Africans in chattel slavery, and the English had become the world’s greatest slave traders. As this moral contradiction became increasingly glaring, an abolitionist movement coalesced on both sides of the Atlantic. Evangelical preachers began to argue that the liberation of black slaves was on the agenda of God. Abolitionist iconography was emblazoned with biblical texts: ‘I have heard their cry’ (Exodus 3: 7), ‘Let my people go’ (Exodus 5: 1), ‘Liberty proclaimed throughout the land’ (Leviticus 2. Break every yoke’ (Isaiah 5. Deliverance to the captives’ (Luke 4: 1. In America, the leading abolitionist journal was called ‘The Liberator’, and for fifteen years its masthead carried an image of ‘Jesus, the Liberator’, under the text ‘I come to break the bonds of the oppressor’. Moreover, as black slaves embraced evangelical Christianity, they were drawn to the Bible’s message of emancipation. Exodus became the most important text for African- American identity. Negro spirituals voiced the longing for both spiritual and civil liberation: ‘When Israel was in Egypt’s land / Let my people go / Oppressed so hard they could not stand / Let my people go.’ The most important black abolitionist, Frederick Douglass, spoke of ‘the God of the Oppressed’, and repeatedly cited the Jubilee, Isaiah’s call to break every yoke, and Christ’s Nazareth sermon. The black church clung on to these biblical traditions of liberation, and they were to provide vital inspiration for Martin Luther King and the Civil Rights Movement. Modern liberation theology. It was at this point – concurrent with the radicalism of the late 1. It developed simultaneously, and quite independently, within the ‘base ecclesial communities’ of South America and the black churches in North America. Its most influential early exponents were the Peruvian Catholic Gustavo Gutierrez and the African- American Protestant James Cone. In contrast to previous generations of Christian activists, these learned theologians used liberationist principles to rethink the entire theological enterprise, setting out ‘a new way to do theology’.[5] In A Black Theology of Liberation (1. Cone responded to the assassination of King and the challenge of Black Power and the Nation of Islam, which dismissed Christianity as ‘white man’s religion’. Arguing that classical ‘white theology’ had little to say to the plight of African- Americans, Cone sought to forge a ‘black theology’ centred on God’s ‘blackness’ (i. If race was at the heart of Black Theology, class was central to the Latin Americans. In A Theology of Liberation (1. Gutierrez built on the recent statement of Latin American bishops that the church should provide a ‘preferential option for the poor’.[6] This version of liberation theology had precedents in the Left Catholicism of earlier decades and in Vatican II, though it borrowed Marxist categories. While protesting against dictatorship and neocolonialism, it also became associated with socialist regimes like the Sandinistas in Nicaragua. The combination of theological revisionism and Marxian politics worried both the Vatican and leaders of the worldwide evangelical movement. The Lausanne Covenant of 1. A decade later, Pope John Paul II and his doctrinal advisor Cardinal Ratzinger (now Pope Benedict XVI) issued an ‘Instruction’ severely critical of ‘certain aspects’ of liberation theology.[7] When the Brazilian Leonardo Boff turned liberationist principles against ‘the hierarchical church’, he was called to Rome and temporarily silenced. This clampdown, together with the fall of Communism in Eastern Europe, was seen by many as the death knell for liberation theology.[8]In the event, the movement has proved highly adaptable. South African church leaders like Allan Boesak and Desmond Tutu drew on both black and Latin American liberation theology in their struggle against apartheid, and women critical of sexism produced feminist or ‘womanist’ (i. There was a remarkable proliferation of contextual liberation theologies: South Korean minjung (people/masses) theology; ecological, Dalit, gay and deaf liberation theologies; even Jewish and Islamic ones. In the United States, Cone’s Black Theology was a powerful influence on President Obama’s former pastor, the Revd Dr Jeremiah Wright Jr.[9] Obama himself praised the black church for its ‘biblical traditions that call for empowerment and liberation’. If liberation theology proper belonged to the religious left, visions of liberation have also entranced politically conservative and centrist Christians. American foreign policy has long been influenced by the providentialist idea that God uses the United States to promote liberty.[1.
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