In the fifty years since its initial publication, Is It Too Late? has proven its prescience in ways both significant and dire. As the first book-length philosophical and theological analysis of the environmental crisis, this work introduced a generation to the key elements of crisis while suggesting ways that religion can be a force for hope rather than an instrument of despair. Covering an ambitious range of issues--from deforestation to abortion, from religious views of the natural world to the need for technological innovation to avoid nature's destruction--John Cobb moves deftly from philosophical to theological to scientific learning and integrates these interdisciplinary insights into a compelling vision for what he calls "a new Christianity." Comprehensive in scope, non-technical in expression, and concise in length, Is It Too Late? provides the scholar and the student alike with a readable and compelling orientation to the philosophical and theological stakes of ecology. This Fortress edition includes a new preface in which Cobb reflects on the current situation, the specific promises and perils we now face, and how his own thinking on matters theological and ecological has evolved in the last half century.
The movement of process theology is brought into creative interaction with political theology in this exciting new work by distinguished author John B. Cobb Jr. Confronted with the critical problems facing the global environment, the author seeks to overcome the abstractness that has kept process thought from achieving practical influence. Cobb reviews contemporary political theology in the works of major European theologians, Johann Baptist Metz, Jürgen Moltmann, and Dorothee Sölle, then surveys the movement in recent German theology. He examines the challenge of political theology in the tradition of the Chicago school and advocates broadening the horizons of political theology into the formulation of an ecological, rather than a sociological, theology. Process Theology as Political Theology responds to the challenge of providing a theological base for the Christian activist. Pastors, seminarians, and students will find it to be a stimulating evolutionary work, derived from the author’s concern for the planet earth.
This book explores the relationship between theology and the modern university. Most of the essays were written specifically for this volume, and all of them are published here for the first time. David Ray Griffin, Gordon Kaufman, Hans Küng, Schubert Ogden, and Wolfhart Pannenberg address the question of whether theology belongs in the university at all. Essays by Joseph Hough, Catherine Keller, and Marjorie Suchoki argue that theology has a vital role in helping the university recover its central mission, that of educating for the sake of the common good. Thomas Altizer, William Beardslee, and Jack Verheyden provide historical analyses of the interactions between theology and the university, with Altizer focusing on the modern divorce between faith and reason, Beardslee on the relevance of the renewed emphasis upon rhetoric, and Verheyden on the ideal of knowledge. As a whole Theology and the University presents an impressive case against the position that theology is inappropriate in the university. It argues not only that theology has a rightful place in the university, but also that the university needs theology, just as theology needs the university.
Can a livable society also be sustainable? How can we move beyond anthropocentrism without surrendering humanity's unique contribution to the globe? What of the contradictions conservative economics seems to reveal in so-called liberal approaches to economics and ecology? Does Christianity have anything to say about living in a world of limits? In 'Sustainability', John Cobb argues that reflections on ecological issues inevitably raise religious questions as well. Admittedly, traditional Christian teaching to subdue the earth had contributed to the mindset responsible for the crisis we are facing today. But Christianity can contribute to the discussion of how to keep the planet from ecological disaster. For one thing, Christianity can keep ecological issues closely tied to those of social justice -- a necessity for a sustainable society. Christianity can also make clear the need for individual change of heart (conversion) that is a prerequisite to real social and economic change. As the Earth Summit testified, our world stands in need of new visions, to nurture new ways of integrating its human, mineral, animal, vegetable, and energy components. 'Sustainability' is John Cobb at his best . . . timely, incisive, and vigorous.
Christian Reflection about other religions has often misinterpreted the truth of the other Ways. The Roman Catholic Church and the World Council of churches stress that Christians can gain an appreciative understanding of other traditions only through meaningful dialogue with believers of other faiths. This book, however, emphasizes the need for Christians to go beyond dialogue, to reach for a mutual transformation of Christianity and other religions. By way of example, the author explores with originality the Christian encounter with Mahayana Buddhism. He offer an original view of how Christianity and Buddhism can appropriately transform one another when both partners are truly respected as equal. Both contributing, both benefiting. John Cobb boldly challenges us Òto hear in an authentic way the truth which the other has to teach usÓ and to be transformed by that truth.
In June 2015, a conference was held in Claremont, CA. Called Seizing an Alternative, the conference had one overarching goal: to bring together the best minds from as many fields as possible, both practical and academic, to confront the disastrous consequences of the Western worldview¿¿¿the most urgent of which is climate change¿¿¿and to offer an alternative. The alternative proposed by presenters was the philosophy of Alfred North Whitehead, and their hope was that those persuaded by it would bring that understanding back to their professions, their disciplines, their settings. In short, the goal was to transform the way we think. But what is process philosophy? The twelve essays in this book were designed not only to answer the what, but also to demonstrate the how and why¿how process philosophy provides a practical answer to so many of the potentially catastrophic issues now facing us, and why the alternative of an organic, relational, integrated, nondual, and processive conceptuality is so urgently needed. In embracing Whitehead as ¿the philosopher of ecological civilization,¿ the authors also position themselves on the side of hope¿not of the Pollyanna sort, but the kind that takes a clear-eyed look at what seems to be impossible and wrests from it what may yet be possible.
Injured in an automobile accident, Jennifer has been in a coma for three months. When her friends learn that she is near death, they search for a way of coping with the tragedy and finally turn to prayer. Their journey into the nature and mystery of intercessory prayer begins with their first anguished words, ÒDear God, please don't let Jennifer die.Ó When Jennifer's condition improves for a time, then stops short of complete recovery, her friends begin to ask questions: What is intercessory prayer? Can we really influence God's actions? Why are some prayers answered and others seemingly ignored? Why does God allow evil to exist in the word? As Jennifer's friends continue their experience with intercessory prayer, they seek counsel from their pastor and others. In the process, they learn to assess different theological viewpoints. Praying for Jennifer is a fictional account centered around students and those to whom they turn for guidance: a church education leader, two pastors, a workshop leader, and a teacher. The probing questions the group deals with are common to all who search for an understanding of intercessory prayer.
What has happened to the once robust mainline church in the United States? Decrying the professionalization of theological education, Cobb calls for the church to return to its theological vocation so that its members can in turn resume their passionate commitment to faith.
This collection of essays explores convergences and divergences between process thought and Roman Catholicism with the goal of identifying reasons for why process philosophy and theology has not had the same impact in Roman Catholic circles as in Protestantism, and of constructively navigating avenues of promising engagement between Process thought and Roman Catholicism. In creatively considering the Roman Catholic tradition from the vantage point of Process thought, different theoretical perspectives are brought to bear on Catholic characteristics of historical theology, fundamental theology, systematic theology, moral theology, social justice, and theology of religions. While the contributors draw upon a broad range of resources from the disciplines of the physical and social sciences, philosophy, and ethics from a process perspective, the primary methodology employed is theological reflection.
The church has emphasized ideas about God that have marginalized Jesus’ understanding of his spiritual Father, his Abba. We commonly think of God as a demanding lawgiver and judge, an omnipotent ruler, or an ultimate philosophical principle. None of these works well today. In contrast, Jesus’ view of God as spiritual Abba still truly works when it is given a chance. Christians should be open to accepting the ideas of the one they call Lord and Savior. In Jesus’ Abba, one of the greatest theologians of this generation boldly argues for a new view of God, through the eyes of Jesus. John B. Cobb Jr. interprets the whole of Jesus’ life and ministry, and death and resurrection, in light of Jesus’ understanding of God. He also shows that Paul shared this understanding and that it played a central role in Paul’s churches. Ultimately, Cobb argues that Jesus’ view of God fits our actual experience today, that it is supported by the evidence of the sciences, and that it encourages appreciative learning from other wisdom traditions and cooperation with them in redeeming the world. With this book, John B. Cobb Jr. makes his ultimate and most impassioned plea for us to rediscover God through Jesus.
One of America's preeminent systematic theologians, John B. Cobb Jr. examines a range of social issues in his latest groundbreaking work, Postmodernism and Public Policy. Cobb uses a naturalistic postmodern perspective to make constructive proposals about a wide range of topics in the public eye. Postmodernism and Public Policy shows how a postmodern Christianity can contribute positively to thinking about religious and cultural pluralism, and how this can give direction to the educational enterprise. It proposes ways of understanding sex, gender, and race that take diversity seriously without lapsing into a debilitating relativism that inhibits political action. Arguing for a shift from individualism to thinking of persons-in-community, it proposes that the world be organized from the bottom up in communities of communities, and spells out what this implies for the political and economic orders and the relationship between them. Cobb shows that formulations on all these topics can be coherently interconnected and he develops the implications of such thinking for some specific ethical and political issues that now trouble the United States, such as abortion, physician-assisted suicide, and homosexuality.
One of America's preeminent systematic theologians, John B. Cobb Jr. examines a range of social issues in his latest groundbreaking work, Postmodernism and Public Policy. Cobb uses a naturalistic postmodern perspective to make constructive proposals about a wide range of topics in the public eye. Postmodernism and Public Policy shows how a postmodern Christianity can contribute positively to thinking about religious and cultural pluralism, and how this can give direction to the educational enterprise. It proposes ways of understanding sex, gender, and race that take diversity seriously without lapsing into a debilitating relativism that inhibits political action. Arguing for a shift from individualism to thinking of persons-in-community, it proposes that the world be organized from the bottom up in communities of communities, and spells out what this implies for the political and economic orders and the relationship between them. Cobb shows that formulations on all these topics can be coherently interconnected and he develops the implications of such thinking for some specific ethical and political issues that now trouble the United States, such as abortion, physician-assisted suicide, and homosexuality.
In presenting Peirce, James, Bergson, Whitehead, and Hartshorne as members of a common and distinctively postmodern trajectory, this book casts the thought of each of them in a new light. It also suggests a new direction for the philosophical community as a whole, now that the various forms of modern philosophy, and even the deconstructive form of postmodern philosophy, are widely perceived to be dead-ends. This new option offers the possibility that philosophy may recover its role as critic and guide within the more general culture, a recovery that is desperately needed in these perilous times.
Injured in an automobile accident, Jennifer has been in a coma for three months. When her friends learn that she is near death, they search for a way of coping with the tragedy and finally turn to prayer. Their journey into the nature and mystery of intercessory prayer begins with their first anguished words, ÒDear God, please don't let Jennifer die.Ó When Jennifer's condition improves for a time, then stops short of complete recovery, her friends begin to ask questions: What is intercessory prayer? Can we really influence God's actions? Why are some prayers answered and others seemingly ignored? Why does God allow evil to exist in the word? As Jennifer's friends continue their experience with intercessory prayer, they seek counsel from their pastor and others. In the process, they learn to assess different theological viewpoints. Praying for Jennifer is a fictional account centered around students and those to whom they turn for guidance: a church education leader, two pastors, a workshop leader, and a teacher. The probing questions the group deals with are common to all who search for an understanding of intercessory prayer.
Panentheism has gained popularity among contemporary thinkers. This belief system explains that "all is in God"; as a soul is related to a body, so God is related to the world. In Panentheism--The Other God of the Philosophers, philosopher and theologian John Cooper traces the growth and evolution of this intricate theology from Plotinus to Alfred North Whitehead to the present. This landmark book--the first complete history of panentheism written in English--explores the subject through the lens of various thinkers, such as Plato, Jürgen Moltmann, Paul Tillich, Wolfhart Pannenberg, and Charles Hartshorne, and discusses how panentheism has influenced liberation, feminist, and ecological theologies. Cooper not only sketches the evolution of panentheism but also critiques it; ultimately, he offers a defense of classical theism. This book is for readers who care deeply about theology and think seriously about their faith.
This book offers an interpretation of the basic concepts of process philosophy and outlines a "process theology" based on it that will be especially useful for students of theology, teachers, ministers, and those interested in theological trends.
In these times many people feel that their cherished religious values are held hostage by the forces of secularization and that, as a consequence, society is morally bankrupt. While acknowledging this problem, John Cobb overturns the prevailing expectations by drawing a distinction between secularization and secularism. Secularization, as Cobb uses the term, has a prophetic function. It is a process by which religion is cleansed and refocused on mission and ministry rather than on other-worldly myths and concerns. The uncritical understanding of religion that focuses on religion for its own sake is what Cobb calls secularism. In Cobb’s view, secularization has led to secularism or a culture of consumerism that threatens those very religious convictions many hold dear. After teasing the concepts of secularization and secularism apart, Cobb proposes an alternate path for secularization that will help us reevaluate our relation to our world and each other.
In the fifty years since its initial publication, Is It Too Late? has proven its prescience in ways both significant and dire. As the first book-length philosophical and theological analysis of the environmental crisis, this work introduced a generation to the key elements of crisis while suggesting ways that religion can be a force for hope rather than an instrument of despair. Covering an ambitious range of issues--from deforestation to abortion, from religious views of the natural world to the need for technological innovation to avoid nature's destruction--John Cobb moves deftly from philosophical to theological to scientific learning and integrates these interdisciplinary insights into a compelling vision for what he calls "a new Christianity." Comprehensive in scope, non-technical in expression, and concise in length, Is It Too Late? provides the scholar and the student alike with a readable and compelling orientation to the philosophical and theological stakes of ecology. This Fortress edition includes a new preface in which Cobb reflects on the current situation, the specific promises and perils we now face, and how his own thinking on matters theological and ecological has evolved in the last half century.
This book is about the liberation of the concept of life from the bondage fashioned by the interpreters of life ever since biology began, and about the liberation of the life of humans and non-humans alike from the bondage of social structures and behaviour, which now threatens the fullness of life's possibilities if not survival itself. It falls into a tradition of writings about human problems from a perspective informed by biology. It rejects the mechanistic model of life dominant in the Western world and develops an alternative 'ecological model' which is applicable to the life of the cell and the life of the human community. For the first time it brings together in one work the insights of modern biology with those of a modern holistic philosophy and a liberal theology in a way which challenges conventional approaches to science, agriculture, sociology, politics, economics, development and liberation movements.
Christian theologians have for some decades affirmed that they have no monopoly on encounters with God or ultimate reality and that other religions also have access to religious truth and transformation. If that is the case, the time has come for Christians not only to learn about but also from their religious neighbors. Circling the Elephant affirms that the best way to be truly open to the mystery of the infinite is to move away from defensive postures of religious isolationism and self-sufficiency and to move, in vulnerability and openness, toward the mystery of the neighbor. Employing the ancient Indian allegory of the elephant and blind(folded) men, John J. Thatamanil argues for the integration of three often-separated theological projects: theologies of religious diversity (the work of accounting for why there are so many different understandings of the elephant), comparative theology (the venture of walking over to a different side of the elephant), and constructive theology (the endeavor of re-describing the elephant in light of the other two tasks). Circling the Elephant also offers an analysis of why we have fallen short in the past. Interreligious learning has been obstructed by problematic ideas about “religion” and “religions,” Thatamanil argues, while also pointing out the troubling resonances between reified notions of “religion” and “race.” He contests these notions and offers a new theory of the religious that makes interreligious learning both possible and desirable. Christians have much to learn from their religious neighbors, even about such central features of Christian theology as Christ and the Trinity. This book envisions religious diversity as a promise, not a problem, and proposes a new theology of religious diversity that opens the door to robust interreligious learning and Christian transformation through encountering the other.
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