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Bentley Park College

Bentley Park College is a co-educational, state run school located in Bentley Park (Queensland, Australia). The school educates students from preschool to 12th grade.

In 1997 (term 4), the school opened as a primary school in Centenary Park called "Edmonton State School", after a nearby town. In 1998, it was renamed "Bentley Park College" with commencement in operation as a P–7 school, a corresponding name change which was subsequently reflected in the suburb of "Centenary Park", which was renamed "Bentley Park".

In 2011, the school's original motto, "Achieving Tomorrow's Visions Today" was replaced with its current motto of "Aspire Learn Achieve".

Medical Precinct
In 2022, Bentley Park College launched a $1.4m medical precinct, allowing High school students throughout Cairns to fast track their career in health care.

Sports
On 25 February 2019, Bentley Park College launched a $1.65 million sport hall upgrade, funded under the Queensland Government's $200 million Advancing Schools initiative, an external covered multi-purpose court, new louvre systems, covered entrances, and a new kinesiology laboratory, with space for a full class of students, laptops and a fully equipped gym.

Bentley Original
A "Bentley Original" is a term coined for a student who attended Bentley Park College from Preschool, Prep Year or Year 1 until their Year 12 Graduation. The terms was coined by a group of Year 11 Bentley Park College students in 2010 ("2012 Bentley Originals"), a year after the graduation of the initial students who met the "Bentley Originals" requirement, i.e. those beginning Preschool in 1998, or Year 1 in 1999, and graduating in 2009.

Years
The school first opened its doors to preschool age students in 1997. In 1998, it commenced operation as a P-7 school.

On 17 September 2001, Middle School specialist and general learning classrooms, Middle and Senior School Library, College Administration building and Middle and Senior School Canteen were officially opened. In 2001, The school began accepting middle school students (grades 6–9). In 2002, senior school students (grades 10–12). In 2003–2004, senior school students moved into their own building apart from the middle school students. The first cohort of Year 12s graduated in 2004.

In 2011, the middle school was removed paving the way for Year 7 to transition into high school ahead of other schools in the area, with the former 'Junior School' (Years P-5), 'Middle School' (Years 6-9) and 'Senior School' (Years 10-12) being merged into two sectors: P-6 and 7-12

In 2015, Anna Bligh's state-wide "Flying Start" program was officially implemented to align Queensland with the other states by transferring Year 7 into the high school system, As a result, Bentley Park College moved its Year 7 into the high school domain in 2015.

This produced the school in its current form, teaching the initial Prep Year to final Year 12 (P–12).

Student enrolments
In 2023, Bentley Park College was reported to have a maximum student enrolment capacity of 2,270 students. The 2023, limit on students entering the Prep in any given year was 150 students in 6 classrooms, which was only to be exceeded if there were more than 150 students enrolling from within the catchment area.

In 2005, there were approximately 1800 students enrolled in the school, 400 of which were senior school students. The trend in school enrolments (August figures) has been:-

Notable alumni
The following are notable alumni of the school:

title: Bentley Park College


text:
Portal:Poland/Poland news

Wikinews Poland portal

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Portal:Poland/Poland news


text:
Loewi

Loewi is a surname, and may refer to:

 * Fiona Loewi (born 1975), Canadian actress
 * Otto Loewi (1873–1961), German-born pharmacologist and psychobiologist

title: Loewi


text:
Talk:Atrebates

[Untitled]
Cunliffe's opinion, if accurately reported, seems to me an extreme example of the current archaeological tendency to deny that any migrations have ever occurred. We know from Caesar the Gaulish Atrebates were Belgae, that the Belgae had settled in southern Britain, and that when Caesar was stuck with no cavalry in Britain Commius was able to provide some horsemen from his people. We know from Frontinus that Commius fled to Britain with followers, and we know from numismatics that someone called Commius ruled the Atrebates in Britain in the later first century BC. It's my opinion that all the so-called "tribal" names from this period were names of ruling clans or dynasties and not ethnic groups at all, but it seems to me undeniable from the evidence that Commius had kin in Britain in 55BC, whom he and his followers were later able to join when they left Gaul, and that Commius established himself as their king in the latter half of the 1st century AD. --Nicknack009 09:40, 5 Jun 2005 (UTC)

 * I agree that academic fashion has swung towards a view of being much more cautious about linking prehistoric cultures through population movement but would say that the evidence can often support views either way. The whole 'package of knowledge' argument has been transferred wholesale from Bronze Age archaeology where there is of course no historical record to provide context. But even the significance of Caesar's Belgic incursion itself is played down and relocated westwards these days.

 * For information I quote the sentence from Cunliffe's Iron Age Britain in full:

 * [Of the political situation in the 1st Century BC] South of the Thames the dominant group were the Atrebates, whose primary focus was Calleva. They seem to have comprised a series of indigenous tribes, possibly with some intrusive Belgic element, given initial coherence by Commius, a Gallo-Belgic leader who fled to Britain in the aftermath of Caesar's Gallic campaigns.

 * The archaeological record in southern Britain indicates that it was home to numerous small socio-economic groups from the Middle Iron Age onwards. By the first century BC they were abandoning their hillforts and developing loose local confederacies with a single urban centre each. Cunliffe calls these 'proto-states', brought into being through increased trading opportunities with the Roman world. The oppidum at Silchester was founded around 25 BC which I would argue means that Commius had to spend a decade or two establishing himself as a big cheese in Britain after fleeing Gaul rather than walking into a ready made kingdom as a respected prince. From this point of view, it could be argued that Commius built himself a kingdom by exploiting the economic changes that were put in train by Britain's new position on the edge of the Roman Empire. He arrived and having no land, began trading with Rome, eventually building a new trade centre that eclipsed the others nearby, Such a mercantile empire would probably soon begin minting its own coinage to aid cross-channel deals. Maybe a nice familiar name on a coin, like Commius, would have encouraged trust from Gaulish merchants who knew his past. In the absence of any serious competition from the isolated farmsteads, he became the de facto ruler of the area.

 * It is possible that Commius had earlier kinship with some of these smalltime pre-Atrebatic British market gardeners who could have given him a foothold and I don't think anyone would argue that the ruling, clerical and mercantile classes have not historically been more mobile than hoi polloi. What may not have happened though is that more than a small squadron of Commius' mates or their ancestors ever left their homeland for an uncertain future amongst the backwards British across the water.

 * I have added similar doubts to the Parisii article too and would be grateful for your thoughts over there. adamsan 10:59, 5 Jun 2005 (UTC)

 * Oooh also:

 * In the 1960s this model [of Celtic invasions] was challenged as intellectual fashions changed. In a seminal study, Hodson (1964) argued that few of the supposed invasions were represented by clear-cut archaeological horizons. Instead, he pointed to long-term cultural continuities that distinguished the British Iron Age from that of Continental Europe, notably the preference for circular buildings and the lack of burials. With few exceptions, cross-Channel trade provided sufficient explanation for those changes of artefact style that occurred.

 * ...Subsequent surveys of the period by Cunliffe (1991; 1995) and others (e.g. Hill 1995; James and Rigby 1997) have tended to downplay externally induced cultural change, apart from the Late Iron Age, for which intensive contact between south-east England and the Roman world after 50 BC has taken over the role once accorded to Caesar's Belgic settlers. The emphasis has shifted to economic and social questions, prompted in part by Peacock's (1968) use of thin-sectioning to investigate pottery production. This revealed an unexpected degree of centralisation in the manufacture of various styles of fine decorated pottery from south -west England, implying that their distributions owed more to regional exchange networks than to cultural factors.

 * Haselgrove, C The Iron Age in The Archaeology of Britain Hunter J and Ralston I (eds), Routledge 2005 pp114-115. Quoting: Hodson FR, 1964, Cultural Groupings withing the pre-Roman British Iron Age, Proceedings of the Prehistoric Society, 30, 99-110, Cunliffe's Iron Age Britain and Iron Age Communities in Britain 3rd Ed, Routledge. Hill, JD 1995, The Iron Age in Britain and Ireland (c. 800 BC - AD 100): an overview, Journal of World Prehistory 9, 47-98 and James ST and Rigby V, 1997, Britain and the Celtic Iron Age, British Museum Press. Peacock DPS, 1968, A Contribution to the study of Glastonbury ware from south-west Britain: a review,Antiquaries Journal 46, 41-61 adamsan  11:37, 5 Jun 2005 (UTC)

 * Makes sense, and ties in with my opinion that the Atrebates were simply a ruling house and not a population group. Similarly, I think the evidence points to the Trinovantes and Catuvellauni being two rival houses vying for the rule of the south-east rather than two rival nations conquering and subjecting each other. I've rewritten and expanded your paragraph to make it clear that Cunliffe isn't claiming Commius and his Gaulish followers had nothing to do with the British Atrebates, which is the impression you inadvertently gave. --Nicknack009 18:18, 5 Jun 2005 (UTC)

 * Splendid. Do you fancy pitching in on the Stone Age COTW? adamsan 19:34, 5 Jun 2005 (UTC)

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title: Talk:Atrebates


text:
Loewy

Loewy (or Löwy) is a surname, and may refer to:

People

 * Albert Löwy (1816–1908), British Hebrew scholar and religious leader
 * Alfred Loewy (1873–1935), German mathematician
 * Emanuel Löwy (1857–1938), Austrian archaeologist and theorist
 * Jacob Ezekiel Löwy (1814–1864), Silesian rabbi and author
 * Josef Löwy (1834–1902), Austrian photographer
 * Maurice Loewy (1833–1907), French astronomer
 * Michael Löwy (born 1938), sociologist
 * Raymond Loewy (1893–1986), French-born American industrial designer
 * Slavko Löwy (1904–1996), Croatian architect

Other

 * Loewy (crater)

title: Loewy


text:
Wikipedia:Articles for deletion/Bentley Park College

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was Redirect; merge already existent. Golbez 08:43, Jun 19, 2005 (UTC)

Bentley Park College
No evidence of notability. --W(t) 09:41, 2005 Jun 5 (UTC)

 * Delete There are millions of these -- gren 09:41, 5 Jun 2005 (UTC)
 * Abstain - I read WP:SCH and... yeah.... gren 20:09, 6 Jun 2005 (UTC)
 * Merge with Bentley Park, Queensland--AYArktos 10:13, 5 Jun 2005 (UTC)
 * delete not notable. Dunc|☺ 12:55, 5 Jun 2005 (UTC)
 * Keep Notable, like all the others which have survived nomination. Oliver Chettle 18:33, 5 Jun 2005 (UTC)
 * Merge with Cairns, Queensland, where it already has a mention.  Or, if it grows significantly before end of VfD, keep.  JYolkowski // talk 18:51, 5 Jun 2005 (UTC)
 * Delete, nn. RickK 21:44, Jun 5, 2005 (UTC)
 * Keep for preference or else Merge and Redirect. --Tony Sidaway|Talk 21:53, 5 Jun 2005 (UTC)
 * Merge Vegaswikian 02:28, 6 Jun 2005 (UTC)
 * Merge with the appropriate geographical article, to keep the school inclusionists happy. --Carnildo 02:55, 6 Jun 2005 (UTC)
 * Keep, or barring that merge. Christopher Parham (talk) 04:39, 2005 Jun 6 (UTC)
 * Merge with Bentley Park, Queensland. Doing this right away have been a whole lot easier than listing this on VfD which is bound to produce a no consensus. Then again, expanding the Bentley Park article would have been preferrable to creating a separate school article in the first place. Sjakkalle (Check!)  07:15, 6 Jun 2005 (UTC)
 * Merge. Radiant_* 12:23, Jun 6, 2005 (UTC)
 * Keep. Verifiable and NPOV. I agree with WP:SCH. Double Blue  (Talk) 14:39, 6 Jun 2005 (UTC)
 * Keep. Verifiable and NPOV.  -- Un  focused  15:13, 6 Jun 2005 (UTC)
 * Delete. Quale 01:29, 7 Jun 2005 (UTC)
 * Delete, or if that fails, Merge. Jayjg (talk) 22:03, 8 Jun 2005 (UTC)
 * Keep why isn't a reasonably-sized school notable? ··gracefool |☺ 23:58, 8 Jun 2005 (UTC)
 * Merge with redirect. --Cyberjunkie 16:09, 9 Jun 2005 (UTC)
 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages.  Please do not edit this page .


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Talk:King of Kings (1961 film)

Untitled
The POV should be fixed up. — Jacib 03:41, 5 June 2005 (UTC)

Image copyright problem with Image:Salome dancing.jpg
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Salome's dance
Did her dance involved veils ? Is it right to refer to is as a dance of the seven veils ? -- Beardo (talk) 10:06, 9 April 2012 (UTC) The film was recently broadcast. She does a dance but it doesn't involve "7" veils but only one.MARK VENTURE (talk) 04:38, 25 December 2014 (UTC)
 * Dear MARK VENTURE, I think you are right. I've edited the page accordingly. Thanks, George Custer's Sabre (talk) 06:59, 25 December 2014 (UTC)

There is no such thing as Bly-ray DVD
Similar in appearance, DVD discs and Blu-ray discs are totally different technologies even though both are optical media and usually produced in the same size. Corrected when applicable. — Preceding unsigned comment added by 109.64.97.254 (talk) 07:29, 15 July 2015 (UTC)

Technirama process
Technirama and Super Technirama/Super Technirama 70 were filming technology that used 35mm negative film run horizontally in the camera with the standard pitch 8 perforations. The camera was fitted with special anamorphic lens with 1.5 squeeze factor, so when optically printed to 35mm film it allowed for standard Cinemascope-compatible prints with either 4-magnetic stereo tracks or with one standard optical track (either mono or Perspecta-encoded quasi-stereo). The process also allowed for optical printing to standard 70mm film with 6-track magnetic stereo. The 70mm prints were made for premiere releases and marketed as Super Technirama. — Preceding unsigned comment added by 109.64.97.254 (talk) 07:43, 15 July 2015 (UTC)

Could this article in the future ever address who and/or what inspired this film's unique theology?
After watching the film, I ventured the idea that King of kings was directly inspired by the discussions and debates of the time surrounding the newly discovered texts of the Nag Hammadi library, and how those texts informed historical viewpoints of first century Judea and Christian theology at large. In trying to confirm or deny this theory, I came to this Wikipidea article to try and learn something about the original intentions of the creators of King of Kings, and alas found nothing whatsoever.

Perhaps someone out there could write something for me and future readers of this page? I'd be greatly obliged, Thank you. — Preceding unsigned comment added by Rayner-hills (talk • contribs) 05:26, 22 November 2017 (UTC)

title: Talk:King of Kings (1961 film)


text:
Talk:Black theology

Womanist theology
It'd be nice to also include Womanist theology on this page since it pertains. 24.136.20.236 09:41, 5 Jun 2005

I agree. I it would also be good to include a seperate page on womanist theology generally. DaveTroy 9 Dec 2005

I also agree — Preceding unsigned comment added by 85.16.227.140 (talk) 13:28, 24 February 2024 (UTC)

Black Theology vs Black theology
I question the redirect from Black Theology, as there is a distinction between "Black theology" (theology by people who happen to be blacvk) and "Black Theology" (a particular school of theology). SteveH 03:56, 6 August 2006 (UTC)

South African Black Theology
Is there a separate page for South African Black theology, and its link to Black Consciousness? Shouldn't there at least be a mention of it here, with a link to another page if necessary?

Because of this omission, I've marked this pagfe as a stub SteveH 03:56, 6 August 2006 (UTC)

James Cone
i heard on glenn beck quote "Black theology refuses to accept a God who is not identified totally with the goals of the black community. If God is not for us and against white people, then he is a murderer and we had better kill him. The task of black theology is to kill all gods who do not belong to the black community. Black theology will accept only the love of God which participates in the destruction of the white enemy. What we need is the divine love as expressed in black power which is the power of black people to destroy their oppressors here and now by any means at their disposal. Unless God is participating in this holy activity, we must reject his love". anyone know if its true ??? —Preceding unsigned comment added by 70.80.96.75 (talk) 03:25, 20 March 2008 (UTC)
 * I could find no reliable source to back it up. The sources previously provided were all from opinion pieces which referenced each other. You provide no source other than Glenn Beck and that's definitely not good enough for it to remain.  Even if it is true, it looks to be another cherrypicked quote that hardly belongs in an encyclopedia article on black theology.  - Maximusveritas (talk) 03:53, 20 March 2008 (UTC)

http://www.atimes.com/atimes/Front_Page/JC18Aa01.html

http://dallasmorningviewsblog.dallasnews.com/archives/2008/03/obama-wright-an.html

http://www.glennbeck.com/content/articles/article/198/7498/

my sources are glennbeck, asian times and dallasnews. I am assuming that they are referencing the actual writings of james cohn, which of course is very relevant to black theology. Though I did not see in the article which book they specifically got the quote from. Now as for your cherry picking comment there are a few reasons I chose that quote. One is that a quote from one of the founders is a clear example of the theology, which helps illustrate what its about. The second thing is, I found that the article doesn’t demonstrate the hatred towards whites, so I found it misleading to just say its for oppressed people. All examples could be considered cherry picking, but an example can help bring a topic to life, help us better understand the topic, plus the quote adds a dynamic that’s not addressed in the article. —Preceding unsigned comment added by 70.80.96.75 (talk) 04:18, 20 March 2008 (UTC)

someone altered the message to

Black theology refuses to accept a God who is not identified totally with the goals of the black community, as well as the white community. Equality is implicit in the message. Neither superiority nor inferiority but living in harmony.

You know that’s beautiful and all but that’s not what james cohn wrote. I wish I knew the book but I don’t think all of the sources I listed could be wrong. —Preceding unsigned comment added by 70.80.96.75 (talk) 05:10, 20 March 2008 (UTC)

ok i know the books now.

Black Theology and Black Power

A Black Theology of Liberation

this guy is the founder of the theology, i think its necessary to quote james cohn to understand the theology.
 * But what's the context of him saying it? Unless he said something like "Here's my definitive description of Black Theology" I don't see how it can be used.  It looks like it was just a passage that these sources pulled out of context in order to make Cone and black theology look bad.  - Maximusveritas (talk) 15:21, 20 March 2008 (UTC)

Ken Blackwell, family research council. He is a former US ambassador at the UN. He says he has actually seen black liberation theology and argues that it is a different version of Christianity that tried to over throw and weaken the doctrine of the “white” Christian church. Since I didn’t read the book I myself can’t argue context but perhaps the opinion of a former US ambassador working at the UN might carry some weight. Sorry for always changing stuff before a discussion, but I find if I just post in the discussion no one answers me, they only answer when I change something. Also there were a lot of quotes that I put out, and they were paragraphs. The only thing missing in context is perhaps the black theology stems from oppression so we have to understand there radical view comes from the history. Nevertheless what he says is what he means, there are just a ton of quotes. Also as for your interpretation that it makes black theology look bad so we shouldn’t put it, well is odd. For example if I were to discuss Nazism, would I remove things that made it look bad ? also making something look bad is an interpretation but no one can argue that its unfair to quote the founder of the theology. The article doesn’t address what they think of whites, that’s censorship.

You can watch it in this clip, also they show one of the quotes, I know its on glenn beck and apparently conservatives are not reliable sources (I’ve had trouble on wikipedia when I reference fox lol)

http://www.youtube.com/watch?v=6dZDtOAIl6o —Preceding unsigned comment added by 70.80.96.75 (talk) 19:14, 20 March 2008 (UTC)

I found the quote, "Black theology refuses to accept a God who is not identified totally with the goals of the black community. If God is not for us and against white people, then he is a murderer, and we had better kill him. The task of black theology is to kill Gods who do not belong to the black community. . . . Black theology will accept only the love of God which participates in the destruction of the white enemy. What we need is the divine love as expressed in Black Power, which is the power of black people to destroy their oppressors here and now by any means at their disposal. Unless God is participating in this holy activity, we must reject his love." in African American Religious Thought: An Anthology By Cornel West, Eddie S. Glaude 2003 ISBN 0664224598 page 850. It's in Google Books: http://books.google.com/books?id=MIhPoZ2NHSMC —Preceding unsigned comment added by 192.208.44.100 (talk) 19:39, 20 March 2008 (UTC)

While the quote above is accurate, there is no context given to explain it. In A Black Theology of Liberation, James Cone first defines what he means when he uses the terms black and white. He is not speaking to the literal whiteness of a person or God, and saying that we must reject them for that reason. He redefines white and black in terms of good and bad, right and wrong. He is saying that one must commit themselves to being "black" (righteous) in order to truly live out the life of a Christian. —Preceding unsigned comment added by 208.75.82.18 (talk) 17:09, 17 July 2008 (UTC)

James Cones Notes: "a rational study of the being of God in the world in light of the existential situation of an oppressed community, relating the forces of liberation to the essence of the gospel, which is Jesus Christ." James Cone strongly believed that we must first analyze the nature in which we speak of Jesus as it relates to the experience of oppressed Blacks. The oppressed communities used Jesus's take as a mean to find their own liberation. He saw the movement as a way to create the starting point for the Black experience to be heard. Cone says "it is this common experience among black people in America that Black Theology elevates as the supreme test of truth. To put it simply, Black Theology knows no authority more binding than the experience of oppression itself. This alone must be the ultimate authority in religious matters”(Cone, 1986). Cone defines theology as "a rational study of the being of God in the world in light of the existential situation of an oppressed community, relating the forces of liberation to the essence of the gospel, which is Jesus Christ"(Cone, 1986). Cone's theology asks the question, "What does the Christian gospel have to say to powerless black men whose existence is threatened daily by the insidious tentacles of white power?” (Cone 1986). It is important to note that not all Black Theologist felt this way, Marcus Garvey, made a point to speak on the belief that Jesus's color is of no relevance, it is the struggle that truly matters. “If the White man has the Idea of a white God let him worship his God as he desires. We have found a new ideal. Because God has No color, and yet it is HUMAN to see everything through ones own spectacles, and since the white people have seen their god thru their white spectacles, we have only now started to see our God thru our own Spectacles” James H. Cone Black Theology and Black Power New York: Seabury Press, 1969 Luckky Lefty (talk) 17:20, 16 July 2013 (UTC)

Barack Obama section
This section does not belong in this article. The Barack Obama/Jeremiah Wright controversy belongs in Barack Obama presidential campaign, 2008 and in Jeremiah Wright. johnpseudo 23:40, 21 March 2008 (UTC)

This section does belong in this section because Pastor Wright has made this a major point of national discourse by his recent statements associating himself with "Black Liberation Theology" and his taking on the role of spokesman for "The Black Church". In 2007 Dr. Wright was a guest on Fox News's "Hannity and Colms" where he specifically addressed his adherence to the writings and theology of both James Cone and Dwight Hopkins. On the night of April 26, 2008 that same show replayed that video clip, thus bringing Dr. Wrights theological background into the current argument, The argument is whether Dr. Wrights statements, and by inference the theology behind them, are intrinsically racist. There were, on that same cable show, statements played by a baptist minister saying that this theology is widespread but far from mainstream in black churches. therefore Dr. Wright, as a spokesman with a bully pulpit, does belong in this discussion, although I would not include senator Obama except as an historical aside. Pamtncat (talk) 22:12, 30 April 2008 (UTC) pamtcat]] 18:05 EDT, 23 April, 2008

A Clear Understanding of Black Liberation Theology...This is Bigger than Dr. Jeremiah Wright or Senator Obama'
==

To me it seems that you guys are not thinking critically about this issue. By the way, the author's name is JAMES CONE and not JAMES COHN. He systematized Black "Liberation" Theology which has been implicit in the ethos and pathos of African American preaching and Christianity since slavery. Black Liberation Theology is heavily influenced by Gustavo Gutiérrez Merino's Latin Liberation Theology. Latin Liberation Theology challenged the Catholic Church to become more active in reducing poverty. It also challenged the Catholic Church to deal with the concerns of real people and issues in third world Latin America. Both theologies cast Jesus as a Savior who liberates the poor and oppressed. Jesus is a underdog"Savior" who identifies with the dispised and the dejected. Learning to understanding Liberation Theology in it's proper context, regardles of whether it is"Black," Hispanic, Womanist or Gay theology, will provide the reader with a better understanding of Liberation as a historical movement instead of just a passing phenomenon.

Liberation Theology is a champion of Social Justice and equality. In addition, it challenges systems, institutions and philosophies that promote any form of oppression or injustice.

For the Liberation Theologian, Crucifixion is a symbolic martyrism (a death as a result of speaking truth to power and defending the voiceless) and Ressurection is viewed as a form of Revolution (vendication of a fight against oppressive systems, personalities or cultures).

Liberation Theology also strongly critiques the Evangelical church for it's historic patterns of apathy and quiet complicitness with demonic(symbolic of oppression) influences, structures and systems of this world. Evangelical Theology (White Christian Theology) in the Liberation Theology perspective, is percieved as being TOO other-worldly and vertical. It is a theology of personal salvation that is not connected with social conscousness, justice and social-moral responsibility to the plight of those who live in the margins of society. As a result, to the Liberation Theologian, Evangelical Theology is percieved as anemic and irrelevant.

(BACK TO JAMES CONE)

Therefore when James Cone suggests that "Blacks" should "KILL" God he is of course not speaking of an actual murder or abandoning his Christian FAITH. He is suggesting that African Americans should REJECT & DISMISS ANY THEOLOGICAL SYSTEM/RELIGIOUS UNDERSTANDING THAT INTERPRETS God as COMPLICIT IN A SYSTEM OF OPPRESSION or a hierachical arrangement in which someone has to be at the top and at the bottom.

(Black Theology rejects Evangelical Theology because of the following:)

In the subtext of Westernized Christainity, Christian Theology has adopted a White supremist model that has adopted to colonial culture. Jesus is always pictured as a "white" Italian with a British accent. This is the same Jesus that is prominently displayed in 1+ million dollar GOTHIC CATHEDRALS & STAIN GLASSED MURALS. The westernized Jesus is one who is PASSIVE, COMPLICIT, DETACHED, "UPPER-CLASS," accepted and unconcerned with confronting oppressive social systems. He is seen as a Jesus who is only interested in being loved, adored and worshipped.

In the Liberation Theological construct, Jesus is viewed as one WHO CAME FOR THE PURPOSE OF REWRITING WRONGS, bringing a humanity that is disconnected from God and itself back in harmony. However, in Black Liberation Theology harmony is not just worship, adoration and praise, but it is also social-justice. Without social justice, humanity suffers from the sin of disconnection, racism, sexism, and all the other isms which creates the foundations of hierachical social and cultural arrangments (some one or group at the top crushing the one or the group at the bottom)

((LASTLY))

Liberation Theology (Black, Womanist, Gay & etc) challenges believers to interpret God in a theological system that includes and NOT EXCLUDES them. For the African American God must be "BLACK" to identify with the unique struggles of African American people. So AGAIN for the BLACK LIBERATION THEOLOGIAN THE "WESTERN" GOD must be dethroned or "KILLED" because he does not identify with the heart, soul, authentic religious expression, cultural identity and struggles of African American people.

Rev. Andre Lamont Leaphart, MAED, M. Div. —Preceding unsigned comment added by EducateDaSoul (talk • contribs) 05:24, 18 April 2008 (UTC)

By the way, Please understand that James Cone's statement that GOD must be for us (Black) people and against White people, he was referring to a system called (White supremacy and social oppression). Cone uses White and oppressive systems interchangebly. Please understand that he was not referring to HATE FOR WHITE PEOPLE AS INDIVIDUALS OR AS A GROUP. He was ADVOCATING the overthrow of supremacy. —Preceding unsigned comment added by EducateDaSoul (talk • contribs) 05:37, 18 April 2008 (UTC)

This article
With all due respect, this article does little more than display the ignorance of its authors. To state that "Black theology" is a Christian Liberation theology is gravely simplistic and erroneous. I'll try to re-do this article in the near future. Ewenss (talk) 05:27, 11 April 2008 (UTC)

 * I added Totally-disputed to this article. If someone wishes to get a start on redoing this article, see http://home.earthlink.net/~ronrhodes/BlackTheology.html. The article, up to the section  "Transcending Culture", does provide a very good overview of Black theology. Ewenss (talk) 22:01, 17 April 2008 (UTC)

It is sad that biased POV is preventing proper desciptions and understanding the obvious links and historical roots of Marxism, Liberation theology, and Black liberation theology. This is significant even without mentioning the current importance of Jeremiah Wright as mentor, Pastor, and friend to a large church congregation which includes Presidential Candidate Obama's family. The historical record should be clearly spelled out regarding these relationships. It would be best for all of us, for educational purposes if nothing else, to attempt NPOV and objectivity regarding these subjects. Dr. B. R. Lang (talk) 17:35, 21 April 2008 (UTC)

Dr. Lang, I have read your reference and it is important to know that no scholar has a monopoly or the final thought when it comes to liberation theology. In my view, as well as the view James Cone, Dwight Hopkins and Cornell West. Liberation Theology enables "a people" to speak for themselves as subjects in history and not objects. The key phrase is that "it is important that groups speak for themselves."

Rev. Andre Lamont Leaphart, MAED, M. Div. —Preceding unsigned comment added by EducateDaSoul (talk • contribs) 20:24, 21 April 2008 (UTC)

 * Dr. Lang, the link between Black Liberation theology and Latin American strains are minimal at best. The two grew out of separate situations.  Black Liberation theology is, more than anything, a reaction to non-Christian black nationalism and historically was an attempt to co-opt elements of black pride in that movement and to construct a new missiology of black Christianity that would draw away converts of black Islam and make it less attractive to blacks who had been reared in culturally assimilationsist strains of Christianity. In short, it grew out of the long historic battle between Islam and Christianity...although saying so makes for a very poor conservative radio talking point, so we mostly hear misinformation about it.  Ewenss (talk) 10:23, 26 April 2008 (UTC)

Unclear sentence
Hi, just passing through here. From the article: ''Differences in the church deal with the realms of the sacred and secular, public and private, and the focus of the afterlife. These two ideas are foreign to black culture...'' Which two of those five things are the two ideas that are foreign to black culture? This needs clarification. Cjoev (talk) 23:47, 25 April 2008 (UTC)

 * It's saying that the theology does not recognize the sacred/secular dichotomy that is, for example, part and parcel of Protestant dispensationalism. In this it shows its Calvinist roots in a way not shared by dispensationalists. Ewenss (talk) 10:09, 26 April 2008 (UTC)

Not sure whether this is noteworthy or not...
In his recent speech at the National Press Club, Jeremiah Wright spoke at some length about the black church and black theology. Among his comments (which you can see in full at the New York Times’ website) was the following:"In the late 1960s, when Dr. James Cone's powerful books burst onto the scene, the term 'black liberation theology' began to be used. I do not in any way disagree with Dr. Cone, nor do I in any way diminish the inimitable and incomparable contributions that he has made and that he continues to make to the field of theology. Jim, incidentally, is a personal friend of mine. I call our faith tradition, however, the prophetic tradition of the black church, because I take its origins back past Jim Cone, past the sermons and songs of Africans in bondage in the transatlantic slave trade. I take it back past the problem of Western ideology and notions of white supremacy. I take and trace the theology of the black church back to the prophets in the Hebrew Bible and to its last prophet, in my tradition, the one we call Jesus of Nazareth." Of course, Wright is just one minister (albeit one who has brought black theology to a wider audience, due to the current presidential campaign). I don't know how widespread his preferred terminology is, or whether it's sufficiently noteworthy to be included in this article. But I wanted to draw this notion to the attention to the editors of this article, so that if it is noteworthy it can be included.

Incidentally, what's up with the poorly formatted and disorganized list of quotations from Cone's book? Surely there's a better way to convey the central points of Cone's writing. As it is, it looks as if someone's taken some of the most inflammatory sentences out of Cone's book and placed them in this article without any regard to context (not unlike the way that Rev. Wright's sermons were used). —Josiah Rowe (talk • contribs) 04:32, 29 April 2008 (UTC)

 * I checked the history, and they were all added en masse recently. I think that without context these quotations don't illuminate the reader, so I've removed them.  (We should also remember that there are fair use concerns if an article contains too much quoted text.) —Josiah Rowe (talk • contribs) 04:37, 29 April 2008 (UTC)

Wright is a local pastor more than anything and is not actually noteworthy in the field of Black theology. He has published nothing serious on it. His only contribution to the literature is a chapter in Living Stones in the Household of God, but he does not discuss the theology but only mentions it to show how its undergirding has been an impetus to the many social programs of his church, Trinity United Church of Christ. This is coming from someone (me!) who has read everything he has ever published. From his publication record, he is a minor specialist in practical ministry, not a serious theologian. Hence his chapter title in the book I just mentioned, "Doing Black Theology in the Black Church" (my emphasis). Ewenss (talk) 07:09, 29 April 2008 (UTC)

 * Wright is the most prominent minister of black theology and studied under a scholar who was a student of Cone. Cone cites Wright's church as the best example of the theology. It makes no sense other than "throw him under the bus" by excluding his contributions in this article. Wright may be unpopular in the mainstream press, but certainly has a large following as most of the African American press is largely supportive of him, his church and his message Bachcell (talk) 18:04, 1 May 2008 (UTC)

Criticism section
While a properly sourced discussion of criticisms of black theology is entirely appropriate, I'm worried that the recently added criticism section is not sourced to sufficiently reliable sources, and that the critics mentioned aren't particularly noteworthy. In particular, the link to renewamerica.us is inappropriate: Renew America is a highly partisan source affiliated with Alan Keyes. I'm not familiar with Robert A. Morley or Anthony Bradley, and neither has a Wikipedia page. Of course, that alone is no reason to exclude their views, but it would be useful to readers to understand who these critics are and where they're coming from. If Morley's views are truly noteworthy, they will have been published in a more reliable source. I'll leave the material up for now, but if a better source isn't found soon it should be deleted.

The Bradley article appears to represent a legitimate theological criticism, and I believe that the Christian Post is a reputable organ of conservative evangelical thought. But if anyone can find criticisms of black theology which antecede the current Jeremiah Wright controversy, and thus can't be seen as having election-year political undertones, that would be a big improvement.

Finally, I removed a completely unsourced paragraph which seemed to me to be historically ignorant (suggesting that black theology had created a separation in the Church is silly, given that the historical separation of the white and black church in America rose out of racism and segregation, and antecedes James Cone's systematization by centuries). —Josiah Rowe (talk • contribs) 19:44, 30 April 2008 (UTC)

 * Criticism from a partisan source IS criticism. You can't blacklist white christian viewpoints any more than radical leftist afrocentric viewpoints, which black theology is. The paper cited by Jon is widely quoted by many internet articles, which makes it even more relevant whether or not Cone or Wright agrees with them. Bachcell (talk) 18:02, 1 May 2008 (UTC)

 * It is criticism, but the question to be answered is whether it's noteworthy criticism. If white conservative Christians have expressed critical views of black liberation theology, it should be possible to find those criticisms in reliable sources.  Renewamerica.us is not a reliable source.  There are dozens of reliable organs of conservative Christian thought, which would be appropriate sources.  Even among partisan sources, there are more noteworthy critics who have doubtless expressed their views on black liberation theology in the wake of the Wright controversy.  It's not about what Cone or Wright think, it's about Wikipedia's reliable source policy. —Josiah Rowe (talk • contribs) 03:09, 6 May 2008 (UTC)

Suggestion: Lock the page
Someone is posting material all over the internet supposedly quoting this page and saying that this religion advocates the murder of white people. Full text is below:

"This is Wikiepida's Definition on Black Liberation Theology

http://en.wikipedia.org/wiki/Black_liberation_theology

The goal of black theology is not for special treatment. Instead, "All Black theologians are asking for is for freedom and justice and death to white people by any means at the disposal of black people. No more, and no less. In asking for this, the Black theologians, turn to scripture as the sanction for their demand. The Psalmist writes for instance, 'If God is going to see righteousness established in the land, he himself must be particularly active as 'the helper of the fatherless' [6] to 'deliver the needy when he crieth; and the poor that hath no helper.'[7]"[8]"

I would recommend locking the page to prevent these preposterous claims from gaining any further traction. —Preceding unsigned comment added by 98.204.28.25 (talk) 07:16, 1 May 2008 (UTC)

 * An anonymous vandal did add the text "and death to white people" to this page recently, but it was removed fairly swiftly. The page can be protected if there's a spate of vandalism.  If people read this claim and have the sense to check the article, they'll see that the "death to white people" is not present. —Josiah Rowe (talk • contribs) 08:00, 1 May 2008 (UTC)

Recent removal of material
recently removed most of the description of James Cone's black theology from the article. I supported the removal of out-of-context quotations from Cone, but my layman's understanding is that Cone is an important figure in the systematization of black theology, and that his views should be represented in the article. In particular, I don't understand why material cited to Cone's books, an anthology of African American religious thought edited by Cornel West, and material apparently developed for an undergraduate course on "Religious Life in the United States" at Wake Forest University, should be described as "bogus" and "not a good source for black theology". To my layman's eye, these would appear to be adequate sources. I'm restoring the material pending further explanation. —Josiah Rowe (talk • contribs) 08:00, 1 May 2008 (UTC)

 * Also appears to be consistent pattern of removing any reference to Rev Wright, his church, or any mention of the fact that the issue of BT appears to have dominated the national presidential race and debate as of April/May 2008. Wright and his church are the most visible and publicized example of this theology. Bachcell (talk) 18:00, 1 May 2008 (UTC)

Response
Because it is cherry picked material done for political purposes and completely fails to contextualize anything. The people who added the current material have not added any material that comes from a scholarly understanding of Black theology and have sourced their additions to people who lack such as well. With one exception (retained in the current version), what has been added has come from journalists writing news articles and editorials in political sections (hint-hint), and from private websites of political partisans, neither who have training in theology, and very probably none who have seriously studied, lest ever heard of, "black theology" until a month or so ago.

Look, I can cherry pick material from any author on earth and make it imply what I want to meet my "story deadline", but scholarly exposition by, dare I say, experts, real experts who have spent a lifetime studying black theology, would lead to a completely different view and interpretation. It is egregious to weight Black theology with Cones's version of black liberation theology and ignore that that is just one non-majority version of black theology among blacks. Did you know that Cones's own brother, a black theology practitioner, published against his own brother's particular view? Did you know Cones's in his second book clarified and even backed away from some of his initial views, which are popularly quoted with such fervency?

To say that "Wright and his church are the most visible and publicized example of this theology" only bellies ignorance. Among people who have published on this subject, Wright is extremely minor, with relatively few publications in his lifetime. On specifically black theology, he has never written even one systematic work. His works are about practical ministry (how-to stuff). He boasts a few journal articles, one book review, and one chapter in the book, Living Stones in the Household of God,. Among his small handful of named books, most out-of-print, they consist of transcripts of some of his early and completely non-controversial sermons; a biography of his father; a few books where he was the second author where practical ministry, not theology, was the main focus; and one he authored alone where, again, practical ministry was also the main focus, not systematic black theology.

The current version of the article is simply in egregious error, and is a terrible slam against blacks, and is a disservice to readers. I have accordingly stubbed the article. I hope others will build with me a consensus to keep the article that way until the page can be filled with a scholarly treatment of this subject (Hint: few sources cited will be available for free online, and check the extensive bibliography I've added to the article).

Ewenss (talk) 03:30, 2 May 2008 (UTC)

 * I'm honestly unsure whether the prior state of this article was bad enough to merit stubbing, and have asked for opinions at WP:RSN. My gut feeling is that although the sources weren't at the highest academic standard, they were sufficiently reliable that the article could remain as it was while we all work together to improve it.

 * As for the issue of Jeremiah Wright — although Wright may not be especially noteworthy in the academic field of black theology, it is his prominence in the news which has brought black theology to the attention of the general public. Although it may not be appropriate to present him as a significant figure in the field, I think it is certainly appropriate to mention the fact that black theology gained media attention in the wake of the Wright/Obama controversy.  It's also appropriate to place Wright in context, using sources like these NPR stories, which although not scholarly do meet Wikipedia's standard for reliable sources. —Josiah Rowe (talk • contribs) 03:23, 3 May 2008 (UTC)

 * Incidentally, a professor of religious studies at the University of California at Riverside and expert in African-American religion here describes Wright as "the most visible adherent" of black liberation theology and "the most prominent, before all this controversy started." That would strongly argue against his exclusion from this article. —Josiah Rowe (talk • contribs) 04:48, 3 May 2008 (UTC)

A little patience, please!

Like this article had done, you're confusing "Black theology" with one strain of it, "Black liberation theology." Walton addressed specifically that strain of it. I've actually approached him to help rewrite this article.

And if you want further justification for my stubbing the article, you might read all of the interview with Walton and compare it with this article before I stubbed it, and ask, "Was the article accurate or even close to fair?"

Ewenss (talk) 05:08, 3 May 2008 (UTC)

 * I'd actually been wondering about "Black theology" vs. "Black liberation theology" — since Cone's seminal books are titled Black Theology and Black Power and A Black Theology of Liberation, I had assumed that the terms "Black theology" and "Black liberation theology" were interchangeable. Of course, I recognized that not all of the Black church follows this particular theological strand, but I assumed (perhaps wrongly) that the other major theological strands in the Black church were similar to those found in historically white churches, from dispensationalism to the new (and to my mind repellent) prosperity gospel, from an evangelical emphasis on individual salvation to a more liturgical emphasis in black Anglican and Catholic parishes.

 * The question I'd ask is whether the term "Black theology" is used to describe all the theologies held by people of African descent (in which case it wouldn't even be limited to Christian theologies), or a specific range of theological thought within the Black church (and African churches, and churches throughout the African diaspora), or if it's used to describe a specific theological school or doctrine within the Black church. If, as you suggest, "Black theology" is a wider term than "Black liberation theology", there should probably be a separate article on Black liberation theology, rather than having that term be a redirect to Black theology.

 * I'd say that the article as it was was incomplete, but not terribly unfair. There were of course major omissions: specifically, the context of how Christianity came to enslaved African-Americans, how they rejected the interpretations laid on the text by their white masters and found interpretations of their own, the specific context of the Black Power movement and the criticism of both white and black churches, the challenge of Islam and the development of black liberation theology beyond Cone.  All these elements are important and should eventually be included in the article.  But I guess I didn't see the need to remove all the content describing Cone's theology, which I thought could use adjustment rather than deletion.

 * It's mainly a question of editorial style. I find that outright deletion tends to upset contributors who've added material in good faith.  If it's possible to work with pre-existing material, I usually prefer to do so — it's part of the collaborative ethos of Wikipedia.  Of course, sometimes material is completely worthless and must be scrapped — but I don't think that was necessarily the case here. —Josiah Rowe (talk • contribs) 06:48, 3 May 2008 (UTC)

 * As you can tell by the length of the (incomplete) bibliography, this is one of those complex subjects, like medicine, where a little knowledge inevitably does more harm than good; hence, the expert tag I added and invitations I have extended. Ewenss (talk) 10:14, 3 May 2008 (UTC)

Different Subjects: "Black Theology" vs. "Black Liberation Theology"
Black Liberation Theology should be a sub of Liberation Theology. Cone's thesis should remain as a sub under his name. There are as many variants of religious, social, and political demoniational devisions as there are individuals studying each subject. Grouping of various schools of thought and doctrinal divisions together is not helpful, but clearing describing the roots or origins of individual and specific subjects is.

Maintaining a NPOV seems to be difficult in regard to describing the ramifications of different schools of theological thought, and discussing volitile subjects like, 'how many angels dance on the head of a pin'. Since the term "Black Theology" being discussed here is primarily attributable to Cone it would prove more informative if seperated from "Black Liberation Theology" and "Liberation Theology", as well as maintaining it as a sub of James Hal Cone. Dr. B. R. Lang (talk) 19:31, 3 May 2008 (UTC)

 * It is erroneous, terribly erroneous, to lump Black Liberation Theology into Latin American Liberation Theology. Ewenss (talk) 00:04, 4 May 2008 (UTC)

 * At the moment, Black liberation theology redirects to Black theology. Also at the moment, the article Black theology provides no information about black liberation theology.  I can see an argument for having separate articles on Black theology and Black liberation theology, but as has been pointed out above I'm far from an expert in the subject.  For the time being, would it be better if Black liberation theology redirected to James Hal Cone? —Josiah Rowe (talk • contribs) 06:54, 4 May 2008 (UTC)
 * Black Liberation Theology, according to Dr. Anthony Bradley, a fellow at the Acton Institute and an associate professor at the Covenant Theological Seminary  in St. Louis, whose doctoral dissertation was on the intersection between Black Liberation Theology and the social commentary of Thomas Sowell, says that BLT was promulgated by James Hal Cone.  Cone did not use Liberation Theology as the basis for his system. His brother Cecil, himself a theologian, initially criticized Cone's construct because it was based on European philosophy (James was classically trained).  So Dr. James Cone pulled in thoughts from Denmark Vesey and others to address his brother's criticism.  He also, according to Dr. Bradley, became enamored with Marxism as a prism through which to amplify the social justice emphasis of the theology.  Further, Cornel West added to the canon of Black Liberation Theology with his books Prophesy Deliverance and an essay Black Theology and Marxist Thought.  At this point Black Liberation Theology, even if involuntarily, morphed into Black Theology.  What joins them, according to Dr. Bradley is an emphasis on Marxism.

 * This part of my contribution is purely editorial, but how can dialectical materialism which forecloses on the existence of God reconcile with the divinity of Jesus that is fundamental to Christianity? The answer is, it can't and doesn't.  Dr. Cone in a speech for a Harvard Divinity school series  in effect, removes the agency of God and therefore his divinity by suggesting that Jesus didn't want to go to the cross any more than black men lynched on a tree.  He further said that neither had a choice.  My understanding of Jesus is that aside from a brief stop at Gethsemane he "endured the cross, despising the shame."  It is true that lynched black men probably had no choice, but that is the difficulty when Christianity is subordinated to another belief system while attempting to claim it still.Free onyx (talk) 20:31, 9 May 2008 (UTC)

 * Bradley's article must be viewed with skepticism because of 1) where he is coming from - Covenant Theological Seminary is an extremely conservative presbyterian institution; and 2) he is writing for a popular-audience in a popular magazine and not in a peer reviewed academic journal or academic press; and, 3) he immediately makes simple factual errors: "The notion of 'blackness' is not merely a reference to skin color, but rather is a symbol of oppression that can be applied to all persons of color who have a history of oppression (except whites, of course)" - he is correct here except that, even according to Cones, the "blackness" and "whiteness" metaphor he employed applied to all people and not skin color, and other writers later emphasized this because of misunderstandings about what it meant and to specifically argue that "being black" meant identifying with the oppressed and could of course be done by people with white skin; 4) his whole emphasis is myopic in that he extrapolates his snapshot of Black Theology from one book - Cone's 1970 book - and this is obviously a grave error; 5) his purpose in the piece is not scholarship but political commentary, so the piece must be viewed as political commentary and not a scholarly treatment of the subject. Also, Cone did not reject the particularism of Christ until later in his career, and his notion of this is not at all shared, and is even vigorously opposed, by other black theology practitioners (even Wright, for example, adheres to the particularism of Christ).  Same goes for Cone's later selective use of Marxian thought as a tool of sociological analysis.  All the more the reason to "beware the terrible simplifiers" and provide a nuanced and scholarly treatment of this subject from peer reviewed journals and academic presses rather than popular web sources and political commentary.  Ewenss (talk) 20:45, 9 May 2008 (UTC)
 * Ewness, Dr. Bradley earned his Ph.D. from Westminster Theological Seminary. It is clear that you have not read Dr. Bradley's dissertation on this subject (which makes him an expert) and by definition, by the way, a Ph.D. dissertation is peer reviewed!  Further, being "conservative" and Presbyterian does not invalidate one's research and trained, expert conclusion.  Also, please WP:verify the source for your contention that Dr. Bradley made "simple factual errors."    If you cannot support your contention with your own matching credentials or another credible source, then the whole of your contribution is irrelevant. Free onyx (talk) 22:42, 9 May 2008 (UTC)
 * Westminster Theological Seminary is the extreme of the extreme right wing and is associated with theocracy (replacing modern democratic governments with ones based upon the law of Moses, see Dominion Theology), Christian Reconstructionism, and people like Gary North ("In winning a nation to the gospel, the sword as well as the pen must be used"; "The long-term goal of Christians in politics should be to gain exclusive control over the franchise. Those who refuse to submit publicly to the eternal sanctions of God by submitting to His Church’s public marks of the covenant - baptism and holy communion - must be denied citizenship.... The way to achieve this political goal is through successful mass evangelism followed by constitutional revision.") and R.J. Rushdoony. But either way his dissertation would obviously be legitimate material for inclusion in a balanced larger discussion, not this article you've pointed to, which is political commentary, except, of course, as political commentary. Bradley's view of Black theology would be considered an extreme minority fringe view and should be treated as such. CyberAnth (talk) 23:10, 9 May 2008 (UTC)
 * Again, I'm citing credible sources and have not seen credible sources that either invalidate what I've presented or that would support the various contentions about Dr. Bradley or his work, including the characterization that his view of Black theology would be "an extreme minority fringe view." I can more easily assert that Black Liberation theology is an extreme, minority, fringe view, in that it denies the divinity of Jesus!Free onyx (talk) 23:36, 9 May 2008 (UTC)
 * You've rested your own case. Feel free to look into some things in the extensive bibliography here, you might learn something. Ewenss (talk) 00:00, 10 May 2008 (UTC)
 * Were you to reference something, anything relevant from that extensive bibliography in this discussion, I'd be happy to "learn something!" —Preceding unsigned comment added by Free onyx (talk • contribs) 02:11, 10 May 2008 (UTC)

A great place to start is Ewenss (talk) 05:30, 10 May 2008 (UTC)
 * Sernett, Milton C. African American Religious History: A Documentary Witness, Duke University Press (2nd ed), 1999, ISBN 0-8223-2449-0
 * And how is that relevant to or authoritative on this subject, does the book make a case different than that I've presented, do you have a quote? You may as well have given me King's papers at Boston University  (which predate BLT) or the Library of Congress as a reference.  We are trying to clarify a muddled, confused topic.  Thus far, the article provides no accurate guidance.  This particular topic demands well researched, reasoned and documented treatment, not vague generalities.Free onyx (talk) 09:21, 10 May 2008 (UTC)

What is Black Liberation Theology
Here's the top Google results for BLT. Every single one refers to Cone/Wright version of the theology. According to Eweness, NONE of these hits is relevant to black theology, and any one who wants to research the controversy caused by Rev Wright's theology, which he identified as BLT, will find nothing in this article as some editor believes that only the point of view of an academic scholar of variations exclusing the Cone/Wright flavor should be included here.

News results for black liberation theology

WCSH-TV The Real Story Behind Rev. Wright's Controversial Black Liberation ... - 3 hours ago

In fact, the Vatican twice condemned the liberationists' acceptance of Marxism and violence, but just how does this relate to black liberation theology? ...

FOXNews - 396 related articles »

Black theology - Wikipedia, the free encyclopediaThe modern American origins of contemporary black liberation theology can be traced to July 31, 1966, when an ad hoc group of 51 black pastors, ... en.wikipedia.org/wiki/Black_theology - 46k - Cached - Similar pages - Note this

Asia Times Online :: Asian News, Business and Economy.Mar 18, 2008 ... In the black liberation theology taught by Wright, Cone and Hopkins ... In this respect black liberation theology is identical in content to ... www.atimes.com/atimes/Front_Page/JC18Aa01.html - 40k - Cached - Similar pages - Note this

A Black Theology of LiberationTo develop a theology that speaks to African-Americans, black liberation theologians such as James Cone begin with the person of Jesus, and specifically the ... www.wfu.edu/~matthetl/perspectives/twentyseven.html - 14k - Cached - Similar pages - Note this

A Closer Look at Black Liberation Theology : NPRMar 18, 2008 ... Black Liberation theology interprets the Bible and the gospels of Jesus through the struggle of African Americans against racism and ... www.npr.org/templates/story/story.php?storyId=88512189 - Similar pages - Note this

Black Liberation Theology, in its Founder's Words : NPRMar 31, 2008 ... The Rev. James H. Cone founded black liberation theology, which has roots in 1960s civil-rights activism. In an interview with Terry Gross, ... www.npr.org/templates/story/story.php?storyId=89236116 - Similar pages - Note this

American Thinker: The Real Agenda of Black Liberation TheologyMar 19, 2008 ... The sad truth is that neither the Reverend Wright nor black liberation theology is being misunderstood. Both, thanks to the candidacy of ... www.americanthinker.com/2008/03/the_real_agenda_of_black_liber.html - 19k - Cached - Similar pages - Note this

Black Liberation Theology in North America: Black Power vs. White ...The primary architect of Black Liberation Theology in North America is James Cone. A Protestant minister who grew up in Arkansas under the heavy hand of ... atheism.about.com/od/theology/a/lib_black.htm - 26k - Cached - Similar pages - Note this

What is Liberation Theology?However, Liberation Theology has moved from the poor peasants in South America to the poor blacks in America. We now have Black Liberation Theology being ... www.gotquestions.org/liberation-theology.html - 11k - Cached - Similar pages - Note this

Looking At Obama and Black Liberation Theology: WesternFront AmericaLooking At Obama and Black Liberation Theology: Barack Obama belongs to an unabashedly Black African-centered church. Its teachings focus on a «black value» ... westernfrontamerica.com/2008/02/19/obama-black-liberation-theology/ - 138k - Cached - Similar pages - Note this

Crunchy Con - Rod Dreher, Conservative blog, Beliefnet ...James Cone, the pioneer of black liberation theology, is a much-admired .... I have not been aware of the "Black" Liberation Theology until it came up ... blog.beliefnet.com/crunchycon/2008/03/the-insanity-of-black-liberati.html - 50k - Cached - Similar pages - Note this —Preceding unsigned comment added by Bachcell (talk • contribs) 17:59, 5 May 2008 (UTC)

 * Try reading a book. Ewenss (talk) 05:35, 6 May 2008 (UTC)

Material restored, to be improved
Per the (one!) response I got at WP:RSN, I've restored the material Ewenss had removed. I hope that Ewenss will return and work with other editors to improve the material, and clarify the distinction between black theology and black liberation theology. But until then, I think it's better to have an article with a few flaws than one giving no information at all. —Josiah Rowe (talk • contribs) 02:54, 6 May 2008 (UTC)

 * Alright, so its one to one—actually, more than that, you can also see an African American doctoral student in theology weigh against this article's material as fair and accurate. That wins, and you can find out who I am and know that I know somewhat I am talking about when I've said what I did above.  Ewenss (talk) 05:32, 6 May 2008 (UTC)

What a terrible article
I come to Wikipedia to learn about Black liberation theology, and I get "List of Books About Black Theology," and a note on the talk page that I need to go read those books.

Come on, guys. Surely we can agree on a few non-controversial sentences that at least give people some idea what the hell Black liberation theology is (and how it differs from "Black theology")?? This article is worse than a stub - it doesn't even define its subject. Are we really deciding, after all this talk, that despite having about two hundred sources, we're incapable of writing a single sentence??! --71.83.118.171 (talk) 15:31, 9 May 2008 (UTC)

 * Feel free to read the sources in the bibliography and do that yourself rather than chide others for the matter. Ewenss (talk) 17:00, 9 May 2008 (UTC)
 * It seems to me, Ewenss, that you are repeatedly blanking sections of this article, essentially claiming ownership of it, and that you're the reason that no article exists on this subject. Just an observation.  --71.83.118.171 (talk) 17:46, 10 May 2008 (UTC)

From an email I sent to Frederick L. Ware, Ph.D.:

 * I read the article on "Black Theology". I regret that I do not have time to edit the article.  However, I think the article provides a very good summary and directs the reader to a number of credible sources.  Thanks for maintaining an internet site for quality information on black theology.

Ewenss (talk) 17:09, 12 May 2008 (UTC)

Can relevant links be made to Religion and politics and Women as theological figures and the pages leading off from them. Jackiespeel (talk) 14:03, 9 June 2008 (UTC)

God
The African American experience of slavery formed the theology, yet the word 'slavery' has been absent in the main body of the article. Black theology existed in popular religion and in abolitionist thought long before Dr. Cone's articulation. The Hebrew experience of God is that of slavery, liberation and divine promises of land which is the black experience in the American Civil War and the Reconstruction. The black theology of Dr. Cone has roots not in the seminary, but in the popular religion of black folk. The historical kergyma of black preachers in this country has had the elements of Dr. Cone's conceptualization. Here is a bibliography I collected recently on the subject: https://www.worldcat.org/profiles/greycloud/lists/3545752 Church of the Rain (talk) 22:18, 29 May 2015 (UTC)

Proposal to merge black liberation theology
There has been a lot of discussion above about liberation theology and black liberation theology, but there has not really been much discussion of the relationship between black theology and black liberation theology. Reading through both of the articles, it seems as though the main point of black liberation theology is the American regional variant and originator of black theology, with particular (appropriate) emphasis on James Cone. I therefore propose that these two articles be merged into black theology, with a new section for the American origins and development. Having these two articles separate is incredibly confusing to the average reader, especially as both articles use the terms interchangeably. Caorongjin (talk) 23:59, 8 September 2016 (UTC)

External links modified
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Inline Challenges to Specific Items in On God and Jesus Christ
I challenged two specific statements in this section because I can't seem to find or recall statements to this effect in my study of Christianity. That's not to say it's not there. I just need someone to better clarify these statements.

More importantly, the entire paragraph seems to be lifted almost word for word from the cited work. The work itself is a non-referenced guidebook on various movements incorporating Christianity and is not the most rigorous. If this were a self-evident assertion ("the sky is blue"), it would be enough. But because it's not a mainstream teaching, at least not in my experience, I feel we need more evidence than what can be gleaned from Amazon's free preview of a chart book to keep these assertions in the article. -- Srwalden (talk) 06:46, 31 March 2018 (UTC)
 * I see that your tags still haven't been addressed. I agree that entire paragraph needs a lot of work, as most of the claims are unsourced and unattributed. I just made an initial edit of this paragraph, which hopefully addressed most of the concerns. Stonkaments (talk) 23:56, 6 November 2020 (UTC)

title: Talk:Black theology


text:
Camp Aguinaldo

Camp General Emilio Aguinaldo (CGEA), also known as Camp Aguinaldo, is the site of the general headquarters (GHQ) of the Armed Forces of the Philippines (AFP).

It is located in Quezon City along EDSA, a major thoroughfare of the metropolis, to which it is across Camp Crame, the national headquarters (NHQ) of the Philippine National Police (PNP). The military installation is named after Philippine revolutionary leader Emilio Aguinaldo, who became the first Philippine president and fought in the Philippine Revolution, the Spanish–American War, and the Philippine–American War.

Land
The combined areas of both Camp Aguinaldo and Camp Crame covers a total land area of 220 ha, with 34 ha being part of a deed of donation from the Ortigas and Company Partnership Limited in the 1950s. The company had originally acquired these lands as estate holdings from the Augustinian Order, such as the Hacienda de Mandaluyon.

Camp Aguinaldo occupies 178.7 ha of this total area, of which 152.5 ha hectares were purchased by the government and the remaining 26.2 ha hectares were donated by Ortigas and Company.

History

Camp Aguinaldo was established on January 11, 1935, as Camp Murphy, including Zablan Field, which acted as an airstrip. It was then part of San Juan, Rizal. It was named in honor of the first American High Commissioner to the Philippines Frank Murphy. It was renamed Camp General Emilio Aguinaldo in 1965, after the first president of the Philippines. The Philippine Constabulary General Service Battalion was the first to use the camp in January 1935. In December of that year, the National Defense Act paved the way for the formation of the Philippine Army. It also designated the Philippine Constabulary as the Army Constabulary Division, which maintains its peacekeeping mission under the DND.

In June 1938, the Army Constabulary Division was separated from the Philippine Army and was reformed to become the National Police Force under the Department of Interior.

After World War II, Camp Murphy was divided into two camps—Camp Crame and Camp Aguinaldo. The Zablan Field's former Japanese runways now forms the roads of White Plains Avenue and a portion of Katipunan Avenue, just in front of White Plains subdivisions. The camp was transferred to the jurisdiction of Quezon City in 1941,  and briefly became part of the City of Greater Manila, resulting from Quezon City's merger with Manila and several Rizal towns, from 1942 to 1945.

On November 21, 2013, Civic Groups and Volunteers were to be transferred to Camp Emilio Aguinaldo from Villamor Air Base in Pasay. It was done to give more storage spaces for those who were part of Oplan Salubong. All relief supports including food, medical and transportation services were to be transferred to Camp Aguinaldo together with the DSWD in the benefit of Typhoon Yolanda survivors.

In March 2019, the DOTr announced that the Katipunan station of the Metro Manila Subway is planned to be built underneath a portion of the camp's property, along the intersection of Katipunan Avenue and Col. Bonny Serrano Avenue, in order to boost property values in the area and generate investments for the government.

Barangay
The military installation is situated in its own administrative division as a barangay of Quezon City, known as Barangay Camp Aguinaldo. Prior to this, Camp Aguinaldo was part of Barangay Socorro until the namesake barangay was created through Executive Order No. 29 signed by Mayor Norberto S. Amoranto on June 25, 1975. At the time of creation, the barangay had 250 households and a voting population of 800 people.

The land boundaries of Barangay Camp Aguinaldo are defined by Boni Serrano Avenue (formerly known as Santolan Road) to the north, EDSA to the west, White Plains Avenue to the south, and the eastern perimeter of the base to the east. Some non-military establishments can be found near the northern boundary with Barangay Socorro along Boni Serrano Avenue, such as the Saint Ignatius de Loyola Parish Church and the Camp General Emilio Aguinaldo High School.

Its barangay hall can be located at the intersection of Road 3 and Gozar Street.

title: Camp Aguinaldo


text:
Talk:Heckler & Koch HK53

Untitled
Some small errors:

"Although Heckler und Koch states that the Heckler und Koch 53 (short: HK 53) should be considered an assault rifle because it fires the 5.56mm NATO round, many consider it to be a submachine gun because of its small size - virtually identical to the MP5 submachine gun"

-Although would suggest that H&K are wrong to call it an assault rifle, and that it isnt considered as such. While admittedly compact, it fits the same category as AK47SU, M4, the SCAR-L etc and I have never heard it authoritavely labelled a SMG.
 * I'm a little confused about that. It's the HK53, which according to HK's old numbering system means a submachine gun in 5.56x45mm. But then, maybe they called it that simply because there already was an HK33K weapon. ~BobBQ

If you actually look at the MP5's overall length(660mm), you will see quite a lot of "normal" assault rifles that are withing 10% of that.

"The two weapons' dimensions are so similiar, in fact, that many parts are interchangeable between them." -The 53 has a shorter barrel, but is approx 20% longer then the MP5A3. Also, the dimensions have no impact on whether or not specific parts would be interchangeable(although it would help to know which) The MP5A3 only whens 120g lighter then the HK53, the loaded weight, and weight of extra ammunition increase this quite significantly.

"The gun is useful because it combines the power of an assault rifle, including the ability to penetrate body armor, with the handling characteristics of a submachine gun." Last part is ambiguous. Handling characteristics could be it's short size(i.e. for urban combat & indoors use), it's characteristics while firing(which are significantly different from the MP5, firing a much heavier cartridge while having a short barrel)

Comments? Bastion

Change 'handling characteristics' to 'ergonomics'? That clears it up a little. Geoff B 02:21, 30 October 2005 (UTC)

It's ambiguous. The gun is not a rifle or assault rifle design, but it doesn't fire pistol caliber ammunition. Maybe an assault carbine? --Philip Laurence (talk) 14:03, 22 November 2007 (UTC)

title: Talk:Heckler & Koch HK53


text:
Noel Langley

Noel Langley (25 December 1911 – 4 November 1980) was a South African-born (later naturalised American) novelist, playwright, screenwriter and director. He wrote the screenplay which formed the basis for the 1939 film The Wizard of Oz and is one of the three credited screenwriters for the film. His finished script for the film was revised by Florence Ryerson and Edgar Allan Woolf, the other credited screenwriters. Langley objected to their changes and lamented the final cut upon first seeing it, but later revised his opinion. He attempted to write a sequel based on The Marvelous Land of Oz using many of the concepts he had added to its predecessor, but this was never released.

Life and career
Born on Christmas Day in Durban, South Africa, Langley was the son of Durban High School headmaster Aubrey Samuel Langley and Dora Agnes Allison. Noel Langley attended his father's school (Durban High School- KwaZulu-Natal, South Africa) until 1930. Langley's relationship with his headmaster father was a strained one as he did not meet his father's expectations. His father, Aubrey Samuel 'Madevu' (the isiZulu word for mustache), was a sensitive artist, strict disciplinarian and rugby football enthusiast, and valued boys who were physically active. He rejected his son, who was artistically inclined and physically weak (he was barred from sport and cadet drill by his doctor, Dr. George Campbell). Their relationship was so poor that Langley bragged to Jack Cope (a fellow Natalian, poet and novelist) after his father's death that he had helped kill his father by sending him money for drink.

He then studied at the University of Natal, from which he graduated with a BA in 1934. While at University, he began writing plays. His play Queer Cargo was produced by the Durban Repertory Theatre in 1932. Sailing for England, post-graduation, he by chance met a cousin of Charles Wyndham, the founder of London's Wyndham's Theatre. Queer Cargo was subsequently produced at Wyndham's Theatre where it ran for seven months. Langley wrote other plays for the West End stage in this period, which included For Ever and Farm of Three Echoes. His first big success came in 1935 with the publication of his first novel, Cage Me a Peacock, a satire set in ancient Rome. This was followed by another novel, There's a Porpoise Close Behind Us, and a children's book, The Land of Green Ginger, in 1936. Langley began writing for films in the 1930s, helping to write the British films King of the Damned and Secret of Stamboul. Langley then left London for Hollywood, having accepted a seven-year contract as a screenwriter for MGM.

At MGM, his first credited film was Maytime, a musical based on the 1917 operetta. In part due to the success of his own children's book The Land of Green Ginger, he was one of the screenwriters chosen for the job of adapting L. Frank Baum's children's novel The Wonderful Wizard of Oz for film. In 11 days, he provided a 43-page adaptation. Changes he introduced to the story are the inclusion of the actors playing the Tin Man, the Scarecrow, and the Lion characters as farmworkers in the sepia tone Kansas sequences as well as changing the color of Dorothy's shoes from silver to ruby. Langley also introduced Miss Almira Gulch, the Wicked Witch's Kansas counterpart. He then wrote a final draft. However, unbeknownst to him, MGM hired Florence Ryerson and Edgar Allan Woolf to do rewrites. However, producer Arthur Freed was displeased with their work and turned the script back over to Langley. Langley disliked their changes and removed many of them. He felt that their version was "so cutesy and oozy that I could have vomited." The final film was released in August 1939. Langley was dismayed by the end result. He said, "I saw it in a cinema on Hollywood Boulevard at noon and I sat and cried like a bloody child." However, he amended his opinion when he saw the film for a second time in England during its 1949 re-release: "I thought, 'It’s not a bad picture. Not a bad picture, you know'."

After World War II, during which he served in the Royal Canadian Navy, Langley worked on many British films. He also co-wrote the hit West End play Edward, My Son with Robert Morley. His film credits include the film noir They Made Me a Fugitive (1947), the remake of Tom Brown's Schooldays (1951), the Alastair Sim Scrooge (1951), The Pickwick Papers (1952), Ivanhoe (1952) and the Technicolor The Prisoner of Zenda (1952). (His contribution to Zenda, however, was minimal, since the 1952 film followed the script nearly word-for-word the 1937 film version, on which Langley did not work,.) In June 1956, Langley was hired by Bryna Productions to re-write The Vikings for Kirk Douglas, but his script was not used.

In 1964, Langley made a series of tapes for New York radio station WBAI, reading The Tale of the Land of Green Ginger in its entirety. He subsequently edited it down to fit on an LP, which was issued by the listener-sponsored station and offered as a fund-raising premium. Langley continued to write novels and plays throughout his life. He also wrote short stories for the Saturday Evening Post and other magazines.

Personal life
In 1937, Langley married Naomi Mary Legate in Los Angeles. They had been a couple since his days in South Africa. They later had five children. The couple divorced in California in 1954 and Noel Langley obtained custody of the children. She is believed to have returned to her hometown of Pietermaritzburg.

Langley married actress Pamela Deeming in 1959.

In 1961, Langley became a naturalised US citizen.

In his later years, Langley worked part-time in drug rehabilitation. He died in 1980 in Desert Hot Springs, California, United States.

Selected filmography

 * King of the Damned (1935)
 * Secret of Stamboul (1936)
 * Maytime (1937)
 * Marie Antoinette (1938)
 * Queer Cargo (1938, based on his play)
 * Listen, Darling (1938)
 * The Wizard of Oz (1939)
 * Babes in Arms (1939)
 * Northwest Passage (1940)
 * Florian (1940)
 * Unexpected Uncle (1941)
 * They Made Me a Fugitive (1947)
 * The Vicious Circle (1948)
 * Edward, My Son (1949, based on his play)
 * Cardboard Cavalier (1949)
 * Adam and Evelyne (1949)
 * Trio (1950)
 * Her Favourite Husband (1950)
 * Honeymoon Deferred (1951)
 * Scrooge (1951)
 * Tom Brown's Schooldays (1951)
 * Ivanhoe (1952)
 * Father's Doing Fine (1952, based on his play)
 * The Prisoner of Zenda (1952)
 * The Pickwick Papers (1952)
 * Our Girl Friday (1953)
 * Knights of the Round Table (1953)
 * Svengali (1954)
 * The Vagabond King (1956)
 * The Search for Bridey Murphy (1956)
 * Snow White and the Three Stooges (1961)
 * Pete's Dragon (1957–58 spec script; realized 1975 by Malcolm Marmorstein)

Partial bibliography

 * Cage Me a Peacock, Arthur Barker, 1935. A humorous historical novel set in Rome at the end of the Tarquin era. Became the basis for a musical in 1948.
 * There's a Porpoise Close Behind Us, Arthur Barker, 1936. A comic drama about English theatre life.
 * Three Plays, Arthur Barker, 1936. Farm of Three Echoes, For Ever, and Friendly Relations.
 * The Land of Green Ginger, Arthur Barker, 1937. A book for children, concerning Abu Ali, the son of Aladdin.
 * The Land of Green Ginger was rewritten for a new edition in 1966 and again in about 1975. In 1965, New York radio station WBAI recorded and broadcast Langley reading this story. A shortened version was issued on LP and offered as a fund-raising incentive.

 * So Unlike The English, William Morrow, 1937.
 * The Wizard of Oz, 1939, screenplay with Florence Ryerson and Edgar Allan Woolf.
 * Hocus Pocus, Methuen, 1941. A humorous tale set in Hollywood.
 * The Music of the Heart, Arthur Barker, 1946. A novel with a circus background.
 * The Cabbage Patch, Arthur Barker, 1947. A comic drama about twenty-four hours in the life of Daisy, Lady Buckering.
 * The True and Pathetic History of Desbarollda, The Waltzing Mouse, Lindsay Drummond, 1947. A children's book, illustrated by Edward Ardizzone.
 * Nymph in Clover, Arthur Barker, 1948. The Lysistrata debacle retold.
 * There's a Horse in My Tree, with Hazel Pynegar, Arthur Barker, 1948. A humorous book.
 * Little Lambs Eat Ivy, Samuel French, 1950. A Light Comedy in Three Acts – produced 1948.
 * Edward, My Son; A Play in Three Acts, with Robert Morley, French, 1948.
 * Somebody's Rocking My Dreamboat, with Hazel Pynegar, Arthur Barker, 1949. A World War II novel about a group of women fleeing from England on a tramp steamer.
 * The Inconstant Moon, Arthur Barker, 1949. The story of Dante and Beatrice.
 * Tales of Mystery and Revenge, Arthur Barker, 1950.
 * Scrooge, 1951, screenplay adaptation of A Christmas Carol.
 * Cuckoo in the Dell, with Hazel Pynegar, Arthur Barker, 1951. A tale of a young Norman knight and moral idealism.
 * The Rift in the Lute, also known as The Innocent at Large, Arthur Barker, 1952. An innocent boy finds a colourful, exotic world of "gay sinners" in ancient China.
 * Where Did Everybody Go?, Arthur Barker, 1960. A story of a playwright.
 * Snow White and the Three Stooges, 1961, screenplay with Elwood Ullman.
 * An Elegance of Rebels, a play in three acts, Arthur Barker, 1960.
 * The Loner, Triton Books, 1967.
 * Edgar Cayce on Reincarnation, Hawthorn Books, 1968.
 * A Dream of Dragonflies, Macmillan, 1971.
 * The Return, Kessinger Publishing, 2005. A collection of Saturday Evening Post short stories.
 * Desbarollda, the Waltzing Mouse, Durrant Publishing, 2006. A new edition.

title: Noel Langley


text:
A Haunted House and Other Short Stories

A Haunted House is a 1944 collection of 18 short stories by Virginia Woolf. It was produced by her husband Leonard Woolf after her death although in the foreword he states that they had discussed its production together.

 * The first six stories appeared in her only previous collection Monday or Tuesday in 1921 :
 * "A Haunted House"
 * "Monday or Tuesday"
 * "An Unwritten Novel"
 * "The String Quartet"
 * "Kew Gardens"
 * "The Mark on the Wall"
 * The next six appeared in magazines between 1922 and 1941 :
 * "The New Dress"
 * "The Shooting Party"
 * "Lappin and Lappinova"
 * "Solid Objects"
 * "The Lady in the Looking-Glass"
 * "The Duchess and the Jeweller"
 * The final six were unpublished, although only "Moments of Being" and "The Searchlight" were finally revised by Virginia Woolf herself :
 * "Moments of Being"
 * "The Man who Loved his Kind"
 * "The Searchlight"
 * "The Legacy"
 * "Together and Apart"
 * "A Summing Up"

title: A Haunted House and Other Short Stories


text:
Talk:Flor

When flor is described as a "variety" of yeast, does that mean it is different species than other wine-making yeasts? Thanks.

 * According to this page, "The film consists of billions of cells of the wine yeast Saccharomyces cereviseae. However these yeasts are a different race to that of the normal yeast involved in wine fermentation. Recent genetic research has shown that the film consists of five different races the most important being S. beticus, and S. montuliensis. These races have been shown to be genetically similar to each other in that they are all contain genes that make them resistant to both alcohol and to the compound responsible for the distinctly green apple and nutty character of Fino sherries called acetaldehyde. Most importantly, as a result of their higher lipid (fat) content compared with other wine yeasts, they all float - a property which is especially important if they are to contribute to a healthy surface film." Hashashin 05:56, 2 September 2005 (UTC)

 * Here's another page that discusses the different varieties of yeast in flor: "This "velo de flor" in sherry wines is formed by four yeasts, all belonging to the genus Saccharomyces: Saccharomyces beticus, Sacchormyces cheresiensis and Saccharomyces rouxii. The Beticus is the strongest, but it begins to fade as the wine matures. The yeasts are living organisms that flourish in Spring and Autumn, but go into decline in the Summer and Winter, and even die off, their cells sinking to the bottom of the butt to form "the mother of the wine". These cells are replaced through the natural reproduction of the yeast, but in the Winter and Summer the replacement is not complete and the "veil" becomes thinner." Hashashin 22:58, 5 September 2005 (UTC)

title: Talk:Flor


text:
Bentley Park, Queensland

Bentley Park is a suburb of Cairns within the local government area of Cairns Region, Queensland, Australia. It is located approximately 9 km south of the Cairns City. In the, Bentley Park had a population of 8,360 people.

History
Bentley Park is situated in the Yidinji traditional Aboriginal country. The origin of the suburb name is from a property titled Bentley Hall in England, named by an early settler Isaac Abraham Hartill.

The Edmonton Catholic School was established on 29 April 1929 by the Sisters of Mercy with an initial enrolment of 30 pupils. In 1965, it was renamed St Therese’s School. As suburban development increased around Edmonton, the rising number of students made it necessary to relocate the school to neighbouring Bentley Park in 1995. Although now under lay leadership, the school continues to be operated in the Mercy tradition.

Bentley Park State School was originally opened in 1997. In 2004, the construction of seconary school facilities made it a P-12 school called Bentley Park College.

Demographics
In the, Bentley Park had a population of 7,420 people.

In the, Bentley Park had a population of 8,018 people.

In the, Bentley Park had a population of 8,360 people.

Education
St Therese's School is a Catholic primary (Prep-6) school for boys and girls at 135 Robert Road (-17.0064°N, 145.7312°W). In 2018, the school had an enrolment of 620 students with 41 teachers (38 full-time equivalent) and 30 non-teaching staff (19 full-time equivalent).

Bentley Park College is a government primary and secondary (Prep-12) school for boys and girls at McLaughlin Road (-17.0093°N, 145.74°W). In 2018, the school had an enrolment of 1541 students with 126 teachers (122 full-time equivalent) and 85 non-teaching staff (64 full-time equivalent). It includes a special education program.

Amenities
St Therese's Catholic Church is at 135 Robert Road. It is within the Edmonton Parish of the Roman Catholic Diocese of Cairns.

title: Bentley Park, Queensland


text:
Ashin

Chen Hsin-hung ; Pha̍k-fa-sṳ: Chhîn Sìn-fên, nicknamed Ashin (Pha̍k-fa-sṳ: A-sìn), born 6 December 1975, is a Taiwanese singer-songwriter, author, and the vocalist of the Taiwanese band Mayday. Ashin majored in art in college, where he also began his musical career.

He is also the founder and designer of the clothing line StayReal and a shareholder of the music label B'in Music. He was elected as a board member of the Taiwan Public Television Service in 2013.

Early life
Ashin was born in Beitou District, Taiwan into a family of four, consisting of his parents, himself, and a younger brother. His family owned a record store, which inspired his passion for music. Ashin's childhood ambition was to become a singer, but his vocal range was too narrow. He claims his bandmates selected him to be Mayday's singer as he was the worst instrumentalist out of all of them. Ashin can play both guitar and drums.

Education
Ashin attended a public elementary and middle school in Beitou District. After graduating from middle school, he was accepted into one of the top high schools in Taiwan, The Affiliated Senior High School of National Taiwan Normal University, where he majored in visual arts. Ashin joined the high school's guitar club and was made president the following year. It was in the guitar club that he met the other members of Mayday: Monster, Masa, and Stone. At the age of 19, he started composing. The first song, "Hao Ju Hao San", was released on Richie Jen's 2001 album "Fei Niao." After graduating from high school, Ashin attended Shih Chien University, where he majored in interior design. Mayday began to have success while Ashin was still in college.

SoBand
In 1995, together with Monster and Qian You-Da (Mayday's original drummer), Ashin formed "SoBand". Shortly after the band formed, Masa came on board as the band's bassist. Ashin was both the lead vocalist and the guitarist and during their formative years the band played at a number of major bars across the country. In 1997, shortly after Stone joined the band, the members decided to change their name to Mayday. Ming joined the band later as the group's drummer.

Mayday
Mayday first started off as an underground rock band. They sent demo tapes to the then major record labels and were spotted by renowned producer Jonathan Lee (李宗盛) of Rock Records. Mayday released their first official album in 1999 and began to gain a steady stream of fans. They released five albums under Rock Records, before teaming up with director of Rock Records, Chen Yong-Zhi(陳勇志) to found B'in Music Co. Ltd (相信音樂) in 2006.

Composer/songwriter
Ashin used to be Mayday's sole composer; it was only during production of the band's fourth album that other band members began to contribute their own work. Ashin's compositional talents have been highly sought after by other artists and as a result he has composed a significant number of songs for other artists, such as: Fish Leong, Rene Liu, S.H.E, Jolin Tsai, JJ Lin, Richie Ren, Twins, Fran, Alien Huang, Leehom Wang, Denise Ho, Nicholas Tse, Victor Wong, Della Ding, Aska Yang, Wakin Chau, Jam Hsiao, Energy, Stefanie Sun and others.

In 2019, he collaborated with Jay Chou for the first time and released a single called Won't Cry (說好不哭), a song from his 15th studio album released on 15 July 2022, Greatest Works of Art.

Author
Ashin published his first book, Happy.Birth.Day, in 2006. It features the lyrics of 60 of his songs, as well as a selection of his photography.

In 2008, he published "Escape to Japan", a guidebook to unconventional travelling in Japan.

In 2012, he collaborated with Ninagawa Mika and published a photography book called "Stairway to Heaven".

Influences
Ashin's has stated that he's highly influenced by: The Beatles, Lo Ta-yu (羅大佑), Wu Bai(伍佰) and Mr. Children to name a few. He writes songs in Mandarin and Taiwanese Hokkien as his parents and grandparents are fluent in both languages.

Collaborations

 * 2008 - Fire to the Devil (走火入魔) with Della Ding
 * 2009 - Fireworks (花火) with Della Ding
 * 2012 - Fateful Opportunity (天機) with Magic Power
 * 2013 - Dark Knight (黑暗騎士) with JJ Lin
 * 2015 - The Future is Right Now (未來就是現在) with Magic Power
 * 2015 - Same Answer (同一個答案) with Hush
 * 2016 - Cheers! (乾啦 乾啦) with Richie Ren and 831
 * 2018 - When Every Star (當每顆星星) with Huang Bo
 * 2018 - Core (沙文) with Sandy Lam
 * 2019 - Won't Cry (說好不哭) with Jay Chou
 * 2022 - We are All Living in Evolution (我們都活在進化之中) with Bai An and Accusefive

Commercials

 * 2006: MusiQ MP3
 * 2007: Guerlain
 * 2008: 2008 Taipei International Book Exhibition
 * 2009: 7-Eleven – Coffee
 * 2011: Familymart

Books published

 * 1）Happy.BIRTH.Day: Birth of Rock Poems
 * 2）Escape to Japan: 浪漫的逃亡
 * 3) Stairway to Heaven Ninagawa Mika x Ashin

title: Ashin