This long-standing series provides the guild of religion scholars a venue for publishing aimed primarily at colleagues. It includes scholarly monographs, revised dissertations, Festschriften, conference papers, and translations of ancient and medieval documents. Works cover the sub-disciplines of biblical studies, history of Christianity, history of religion, theology, and ethics. Festschriften for Karl Barth, Donald W. Dayton, James Luther Mays, Margaret R. Miles, and Walter Wink are among the seventy-five volumes that have been published. Contributors include: C. K. Barrett, Francois Bovon, Paul S. Chung, Marie-Helene Davies, Frederick Herzog, Ben F. Meyer, Pamela Ann Moeller, Rudolf Pesch, D. Z. Phillips, Rudolf Schnackenburgm Eduard Schweizer, John Vissers
Electrical Christianity is a revolutionary guide to Jesus' teachings and spiritual en-Light-enment. It provides clear-cut, in-depth instructions on how to directly "plug into" the Divine Being, the Holy One, and literally "pull down" His Power. Grace is not an abstract principle; it is the palpable experience of God's Spirit-power--and anyone who religiously (or devotedly and intensely) practices the discipline of true Holy Communion presented in this book can experience the descent of Divine Power, the Holy Spirit. The true Eucharist, the practice of Holy Communion (which in its "awakened" form implies reception of the Holy Spirit), is the very heart of real Christianity, and the foremost method for attaining salvation (spiritual en-Light-enment). Electrical Christianity not only details the radical (or gone-to-the-root) practice of Holy Communion, but also analogizes it to an electrical circuit. The Eucharist is simply Ohm's Law applied to spirituality, and once you grasp the Eucharist-Ohm's Law connection, which is explicated in this book, you'll become like Jesus: a spiritual revolutionary. In addition to explicating the Eucharist-Ohm's Law connection, the book also sheds penetrating light on psychology, politics, and sociology. It presents a vision of integral psychology that differs markedly from Ken Wilber's, considers Jesus' politics in a modern context, and examines the history and future of Christianity in the New (or Aquarian) Age.
Bioelectromagnetic and Subtle Energy Medicine focuses on a wide variety of evidence-based bioelectromagnetic and subtle energy therapies for disorders ranging from cancer, cardiomyopathy, and Parkinson's disease to depression, anxiety, and pain. Since publication of the first edition more than a decade ago, there have been so many advances in these
A religious studies scholar argues that in antebellum America, evangelicals, not Transcendentalists, connected ordinary Americans with their spiritual roots in the natural world. We have long credited Emerson and his fellow Transcendentalists with revolutionizing religious life in America and introducing a new appreciation of nature. Breaking with Protestant orthodoxy, these New Englanders claimed that God could be found not in church but in forest, fields, and streams. Their spiritual nonconformity had thrilling implications but never traveled far beyond their circle. In this essential reconsideration of American faith in the years leading up to the Civil War, Brett Malcolm Grainger argues that it was not the Transcendentalists but the evangelical revivalists who transformed the everyday religious life of Americans and spiritualized the natural environment. Evangelical Christianity won believers from the rural South to the industrial North: this was the true popular religion of the antebellum years. Revivalists went to the woods not to free themselves from the constraints of Christianity but to renew their ties to God. Evangelical Christianity provided a sense of enchantment for those alienated by a rapidly industrializing world. In forested camp meetings and riverside baptisms, in private contemplation and public water cures, in electrotherapy and mesmerism, American evangelicals communed with nature, God, and one another. A distinctive spirituality emerged pairing personal piety with a mystical relation to nature. As Church in the Wild reveals, the revivalist attitude toward nature and the material world, which echoed that of Catholicism, spread like wildfire among Christians of all backgrounds during the years leading up to the Civil War.
How does our faith affect how we think about and respond to climate change? Climate Politics and the Power of Religion is an edited collection that explores the diverse ways that religion shapes climate politics at the local, national, and international levels. Drawing on case studies from across the globe, it stands at the intersection of religious studies, environment policy, and global politics. From small island nations confronting sea-level rise and intensifying tropical storms to high-elevation communities in the Andes and Himalayas wrestling with accelerating glacial melt, there is tremendous variation in the ways that societies draw on religion to understand and contend with climate change. Climate Politics and the Power of Religion offers 10 timely case studies that demonstrate how different communities render climate change within their own moral vocabularies and how such moral claims find purchase in activism and public debates about climate policy. Whether it be Hindutva policymakers in India, curanderos in Peru, or working-class people's concerns about the transgressions of petroleum extraction in Trinidad—religion affects how they all are making sense of and responding to this escalating global catastrophe.
Christianity struggles to show how living on earth matters for living with God. While people of faith increasingly seek practical ways to respond to the environmental crisis, theology has had difficulty contextualizing the crisis and interpreting the responses. In Ecologies of Grace, Willis Jenkins presents a field-shaping introduction to Christian environmental ethics that offers resources for renewing theology. Observing how religious environmental practices often draw on concepts of grace, Jenkins maps the way Christian environmental strategies draw from traditions of salvation as they engage the problems of environmental ethics. He then uses this new map to explore afresh the ecological dimensions of Christian theology. Jenkins first shows how Christian ethics uniquely frames environmental issues, and then how those approaches both challenge and reinhabit theological traditions. He identifies three major strategies for making environmental problems intelligible to Christian moral experience. Each one draws on a distinct pattern of grace as it adapts a secular approach to environmental ethics. The strategies of ecojustice, stewardship, and ecological spirituality make environments matter for Christian experience by drawing on patterns of sanctification, redemption, and deification. He then confronts the problems of each of these strategies through critical reappraisals of Thomas Aquinas, Karl Barth, and Sergei Bulgakov. Each represents a soteriological tradition which Jenkins explores as an ecology of grace, letting environmental questions guide investigation into how nature becomes significant for Christian experience. By being particularly sensitive to the ways in which environmental problems are made intelligible to Christian moral experience, Jenkins guides his readers toward a fuller understanding of Christianity and ecology. He not only makes sense of the variety of Christian environmental ethics, but by showing how environmental issues come to the heart of Christian experience, prepares fertile ground for theological renewal.
Theology of Money is a philosophical inquiry into the nature and role of money in the contemporary world. Philip Goodchild reveals the significance of money as a dynamic social force by arguing that under its influence, moral evaluation is subordinated to economic valuation, which is essentially abstract and anarchic. His rigorous inquiry opens into a complex analysis of political economy, encompassing markets and capital, banks and the state, class divisions, accounting practices, and the ecological crisis awaiting capitalism. Engaging with Christian theology and the thought of Carl Schmitt, Georg Simmel, Karl Marx, Adam Smith, and many others, Goodchild develops a theology of money based on four contentions, which he elaborates in depth. First, money has no intrinsic value; it is a promise of value, a crystallization of future hopes. Second, money is the supreme value in contemporary society. Third, the value of assets measured by money is always future-oriented, dependent on expectations about how much might be obtained for those assets at a later date. Since this value, when realized, will again depend on future expectations, the future is forever deferred. Financial value is essentially a degree of hope, expectation, trust, or credit. Fourth, money is created as debt, which involves a social obligation to work or make profits to repay the loan. As a system of debts, money imposes an immense and irresistible system of social control on individuals, corporations, and governments, each of whom are threatened by economic failure if they refuse their obligations to the money system. This system of debt has progressively tightened its hold on all sectors and regions of global society. With Theology of Money, Goodchild aims to make conscious our collective faith and its dire implications.
Energy can be neither created nor destroyed—but it can be wasted. The United States wastes two-thirds of its energy, including 80 percent of the energy used in transportation. So the nation has a tremendous opportunity to develop a sensible energy policy based on benefits and costs. But to do that we need facts—not hyperbole, not wishful thinking. Mara Prentiss presents and interprets political and technical information from government reports and press releases, as well as fundamental scientific laws, to advance a bold claim: wind and solar power could generate 100 percent of the United States’ average total energy demand for the foreseeable future, even without waste reduction. To meet the actual rather than the average demand, significant technological and political hurdles must be overcome. Still, a U.S. energy economy based entirely on wind, solar, hydroelectricity, and biofuels is within reach. The transition to renewables will benefit from new technologies that decrease energy consumption without lifestyle sacrifices, including energy optimization from interconnected smart devices and waste reduction from use of LED lights, regenerative brakes, and electric cars. Many countries cannot obtain sufficient renewable energy within their borders, Prentiss notes, but U.S. conversion to a 100 percent renewable energy economy would, by itself, significantly reduce the global impact of fossil fuel consumption. Enhanced by full-color visualizations of key concepts and data, Energy Revolution answers one of the century’s most crucial questions: How can we get smarter about producing and distributing, using and conserving, energy?
