Reorienting Christian ethics from its usual anthropocentrism to an ecocentrism entails a new framework that Moe-Lobeda lays out in her first chapters, culminating in a creative rethinking of how it is that we understand morally.
Ecojustice, social justice, and the Christian conscience ""This is a grand prophetic book motivated by love and focused on justicesocial justice, ecological justice, and dignity for 'the least of these.' Don't miss it!"" --Cornel West, Union Theological Seminary ""This book is a gift to all consumers looking for a way out of their addiction. Those of us (myself included) who know our excessive consumption is causing ecological and economic disasters should read Professor Moe-Lobedas new book. It is the best one-volume analysis of our moral dilemma I know of and, even better, it suggests principles and practices to help deal with it."" --Sallie McFague, Vancouver School of Theology ""Cynthia Moe-Lobeda's Resisting Structural Evil: Love as Ecological and Economic Transformation takes the form of a powerful contribution to Christian ethics, but in fact it is also a major contribution to anyone in any religious or spiritual tradition who seeks to maintain both a commitment to God and to global healing and transformation. Easily accessible and charming in presentation, deep in its ability to confront difficult issues squarely and in a nuanced way, courageous in insisting that we see reality not only as it is but as it could be if we were willing to be ""unrealistic"" for a few moments, manifesting daring of thought combined with a pervasive humilitythis is a true classic of spiritual progressive consciousness, packed full of ideas that should be taught in every college and university and religious seminary, every church, synagogue, mosque and ashram!"" --Rabbi Michael Lerner, Editor, Tikkun Magazine; Chair, The Network of Spiritual Progressives ""Cynthia Moe-Lobeda's book is one of the strongest statements yet to be made on the intricate connections between ecology and justice. The powerful stories and persuasive arguments lay the groundwork for the necessary transformations ahead. It will be a catalyst for change!"" --Mary Evelyn Tucker, Forum on Religion and Ecology, Yale University Key Features: Mapping the ethical terrain of an imperiled planet Convincingly showing how ecojustice relates to economic justice Rethinking Christian ethics in light of the ecological crisis The increasingly pressing situation of Planet Earth poses urgent ethical questions for Christians. But, as Cynthia Moe-Lobeda argues, the future of the earth is not simply a matter of protecting species and habitats but of rethinking the very meaning of Christian ethics. The earth crisis cannot be understood apart from the larger human crisiseconomic equity, social values, and human purpose are bound up with the planet's survival. In a sense, she says, the whole earth is a moral community. Reorienting Christian ethics from its usual anthropocentrism to an ecocentrism entails a new framework that Moe-Lobeda lays out in her first chapters, culminating in a creative rethinking of how it is that we understand morally. With this ""moral epistemology"" in place, she unfolds her notion of ""moral vision"" and applies it to the present situation in a full-fledged earth-honoring, justice-seeking Christian ethical stance.
Moe-Lobeda shows how the advent of globalization places a new horizon on the spiritual quest for religious experience. "Healing a Broken World" places spirituality and contemplative experience in relation to today's most-pressing problems.
Writing across theological disciplines, nine African American women scholars reflect on what it means to live as responsible doers of justice. With some classic essays and some contributions published here for the first time, each chapter in this new volume in the Library of Theological Ethics series presents analytical strategies for understanding the story of womanist scholarship in the service of the black community. The Library of Theological Ethics series focuses on what it means to think theologically and ethically. It presents a selection of important and otherwise unavailable texts in easily accessible form. Volumes in this series will enable sustained dialogue with predecessors though reflection on classic works in the field.
Winston Churchill said of democracy that it was ‘the worst form of government, except for all those other forms that have been tried from time to time.’ The same could be said of liberalism. While liberalism displays an unfailing optimism with regard to the capacity of human beings to make themselves ‘masters and possessors of nature’, it displays a profound pessimism when it comes to appreciating their moral capacity to build a decent world for themselves. As Michea shows, the roots of this pessimism lie in the idea – an eminently modern one – that the desire to establish the reign of the Good lies at the origin of all the ills besetting the human race. Liberalism’s critique of the ‘tyranny of the Good’ naturally had its costs. It created a view of modern politics as a purely negative art – that of defining the least bad society possible. It is in this sense that liberalism has to be understood, and understands itself, as the ‘politics of lesser evil’. And yet while liberalism set out to be a realism without illusions, today liberalism presents itself as something else. With its celebration of the market among other things, contemporary liberalism has taken over some of the features of its oldest enemy. By unravelling the logic that lies at the heart of the liberal project, Michea is able to shed fresh light on one of the key ideas that have shaped the civilization of the West.
WHERE DOES YOUR CHOCOLATE COME FROM? DOES IT MAT TER IF YOUR COFFEE IS FAIR TRADE OR NOT? It matters - more than you might think. Julie Clawson takes us on a tour of everyday life and shows how our ordinary lifestyle choices have big implications for justice around the world. She unpacks how we get our food and clothing and shows us the surprising costs of consumer waste. How we live can make a difference not only for our own health but also for the well-being of people across the globe. The more sustainable our lifestyle, the more just our world will be. Everyday justice is one way of loving God and loving our neighbors. So don't panic. We can live more ethically, through the little and big decisions we make every day. Find out how.
It is beyond debate that human beings are the primary cause of climate change. Many think of climate change as primarily a scientific, economic, or political problem, and those perspectives inform Kevin O'Brien's analysis. But O'Brien argues that we should respond to climate change first and foremost as a case of systematic and structural violence. As he points out, global warming is primarily caused by the carbon emissions of the affluent, emissions that harm the poor first and worst. Climate change divides human beings from one another and from the earth; in short, global warming and climate change is violence. In order to sustain a constructive and creative response to this violence, he contends, society needs practical examples of activism and nonviolent peacemaking. O'Brien identifies five such examples from US history, providing brief biographies of heroic individuals whose idealism and social commitment and political savvy can model the fight against climate change and for climate justice: Quaker abolitionist John Woolman; social reformer Jane Addams; Catholic worker advocate Dorothy Day; civil rights leader Martin Luther King, Jr.; and union organizer Cesar Chavez. These moral exemplars, all of whom were motivated by their Christian faith, serve as witnesses to those seeking to make peace in response to the violence of climate change.
Developing out of a series of public lectures given to a large audience of non-theologians, this is one of the most attractive introductions to theology which has appeared so far. Perhaps, as Dorothee Soelle points out, in fact, "introduction" is not the right word, for this is above all an invitation to share her enthusiasm for theology, her delight in the beauty and the power of religious and theological language and the themes it expresses. The book covers all the major areas of modern theology. After discussing the nature of systematic theology and comparing orthodox, liberal, and radical approaches, it looks at the use of the Bible in theology. Then follow chapters on creation, sin, feminist liberation theology, the understanding of grace, Black theology, Jesus, cross and resurrection, the kingdom of God and the church, the theology of peace, the end of theism, and the question of God. Each chapter is followed by a bibliography, and Dorothee Soelle, who is familiar with theology on both sides of the Atlantic, has herself revised these for the English-language edition.
Evil is not confined to war or to circumstances in which people are acting under extreme duress. Today it more frequently reveals itself in the everyday insensitivity to the suffering of others, in the inability or refusal to understand them and in the casual turning away of one’s ethical gaze. Evil and moral blindness lurk in what we take as normality and in the triviality and banality of everyday life, and not just in the abnormal and exceptional cases. The distinctive kind of moral blindness that characterizes our societies is brilliantly analysed by Zygmunt Bauman and Leonidas Donskis through the concept of adiaphora: the placing of certain acts or categories of human beings outside of the universe of moral obligations and evaluations. Adiaphora implies an attitude of indifference to what is happening in the world – a moral numbness. In a life where rhythms are dictated by ratings wars and box-office returns, where people are preoccupied with the latest gadgets and forms of gossip, in our ‘hurried life’ where attention rarely has time to settle on any issue of importance, we are at serious risk of losing our sensitivity to the plight of the other. Only celebrities or media stars can expect to be noticed in a society stuffed with sensational, valueless information. This probing inquiry into the fate of our moral sensibilities will be of great interest to anyone concerned with the most profound changes that are silently shaping the lives of everyone in our contemporary liquid-modern world.
Earth is changing in ways it hasn't for hundreds of thousands of years. At the same time, Christianity is breaking away from its millennium-long geographical and cultural center in the Euro-West. Its growth is in Asia, Africa, and Latin America, primarily in Pentecostal, evangelical, and independent churches. These dramatically changed planetary and ecclesial landscapes have led many to conclude that we need a new way of thinking about our collective existence: who are we and what is the nature of our responsibility in this deeply altered world? To address that question, biblical scholars Bruce C. Birch and Jacqueline E. Lapsley and Christian ethicists Larry L. Rasmussen and Cynthia Moe-Lobeda carry on "a new conversation" that engages how Christians are to understand the authority and use of Scripture, the basic elements of any full-bodied Christian ethic attuned to our circumstances, and the nature of our responsibility to our planetary neighbors and creation itself.