Exploring theological anthropology, the doctrine of what it means to be human and to be created in God's image, Fernandez argues that our life in the image of God is damaged and frustrated by the systemic evils of society, particularly classism, racism, sexism, and naturism (destructive practices against the ecosystem). At the heart of these four evils are matters of faith and idolatry, idols that demand the sacrifice of our souls, bodies, time, and anything that we cherish most. In response, Fernandez constructs an alternative anthropology that is nonanthropocentric. He proposes an anthropology that seeks connections while respecting the integrity of the individual, that moves beyond patriarchy, and that makes possible the development of an integrated self. His alternative anthropology transgresses class privileges and restores the humanity of all; it is not "color-blind" nor indifferent to difference, but sees difference as a principle of interdependence and life.
Exploring theological anthropology, the doctrine of what it means to be human and to be created in God's image, Fernandez argues that our life in the image of God is damaged and frustrated by the systemic evils of society, particularly classism, racism, sexism, and naturism (destructive practices against the ecosystem). At the heart of these four evils are matters of faith and idolatry, idols that demand the sacrifice of our souls, bodies, time, and anything that we cherish most. In response, Fernandez constructs an alternative anthropology that is nonanthropocentric. He proposes an anthropology that seeks connections while respecting the integrity of the individual, that moves beyond patriarchy, and that makes possible the development of an integrated self. His alternative anthropology transgresses class privileges and restores the humanity of all; it is not "color-blind" nor indifferent to difference, but sees difference as a principle of interdependence and life.
