Найти книгу: "Invaded"

“They killed my family. My friends. When I had nothing left, they brought me here, for him to kill. But only once he’s finished playing his game of cat and mouse.” Aspen: I was stripped and put in a cell with a huge alien. He has been driven over the edge. He wants to kill me, but first he wants to destroy my mind. I can't give him a reason not to, but I won’t go down without a fight. He invades every part of me, forces me to call him Master, and subjects me to his mind control. I have nothing left to lose. He thinks he can break me. Can you break something that’s as wrecked as I am? Keth: Humans have taken everything from me: My home, my family, my wife, and they want to take my sanity. They’re afraid of me. Grande Pharma imprisoned me and subjected me to tests. They gave me mind control. But they hadn’t banked on me running my own psychological tests. My hypothesis was simple: What would it take to break the human women who kept getting sent in here to seduce me for information? I take them apart, piece by piece. Revel in destroying them. But Aspen is different. She’s feisty and resistant. Breaking her will be satisfying. But will she break me, first? This is book one in the Unbreakable series but reads as a standalone. Publisher’s Note: This is an extremely dark romance with graphic scenes, featuring a dominant alien who exerts mind control and a feisty, human heroine who refuses to give up. But there is an HEA.

Christianity is never just about beliefs but habits and practices-for better or worse. Theology always reflects the social location of the theologian-including her privileges and prejudices-all the time working with a particular, often undisclosed, notion of what is normal. Therefore theology is never «neutral»-it defends particular constructions of reality, and it promotes certain interests. Following Jesus in Invaded Space asks what-and whose-interests theology protects when it is part of a community that invaded the land of Indigenous peoples. Developing a theological method and position that self-consciously acknowledges the church's role in occupying Aboriginal land in Australia, it dares to speak of God, church, and justice in the context of past history and continuing dispossession. Hence, a «Second people's theology» emerges through constant and careful attention to experiences of invasion and dis-location brought into dialogue with the theological landscape or tradition of the church.