Much current commentary on climate change, both secular and theological, focuses on the duties of individual citizens to reduce their consumption of fossil fuels. In A Political Theology of Climate Change, however, Michael Northcott discusses nations as key agents in the climate crisis. Against the anti-national trend of contemporary political theology, Northcott renarrates the origins of the nations in the divine ordering of history. In dialogue with Giambattista Vico, Carl Schmitt, Alasdair MacIntyre, and other writers, he argues that nations have legal and moral responsibilities to rule over limited terrains and to guard a just and fair distribution of the fruits of the earth within the ecological limits of those terrains. As part of his study, Northcott brilliantly reveals how the prevalent nature-culture divide in Western culture, including its notion of nature as "private property," has contributed to the global ecological crisis. While addressing real difficulties and global controversies surrounding climate change, Northcott presents substantial and persuasive fare in his Political Theology of Climate Change.
Much current commentary on climate change, both secular and theological, focuses on the duties of individual citizens to reduce their consumption of fossil fuels. In A Political Theology of Climate Change, however, Michael Northcott discusses nations as key agents in the climate crisis. Against the anti-national trend of contemporary political theology, Northcott renarrates the origins of the nations in the divine ordering of history. In dialogue with Giambattista Vico, Carl Schmitt, Alasdair MacIntyre, and other writers, he argues that nations have legal and moral responsibilities to rule over limited terrains and to guard a just and fair distribution of the fruits of the earth within the ecological limits of those terrains. As part of his study, Northcott brilliantly reveals how the prevalent nature-culture divide in Western culture, including its notion of nature as "private property," has contributed to the global ecological crisis. While addressing real difficulties and global controversies surrounding climate change, Northcott presents substantial and persuasive fare in his Political Theology of Climate Change.
God and Gaia explores the overlap between traditional religious cosmologies and the scientific Gaia theory of James Lovelock. It argues that a Gaian approach to the ecological crisis involves rebalancing human and more-than-human influences on Earth by reviving the ecological agency of local and indigenous human communities, and of nonhuman beings. Present-day human ecological influences on Earth have been growing at pace since the Scientific and Industrial Revolutions, when modern humans adopted a machine cosmology in which humans are the sole intelligent agency. The resultant imbalance between human and Earthly agencies is degrading the species diversity of ecosystems, causing local climate changes, and threatens to destabilise the Earth as a System. Across eight chapters this ambitious text engages with traditional cosmologies from the Indian Vedas and classical Greece to Medieval Christianity, with case material from Southeast Asia, Southern Africa and Great Britain. It discusses concepts such as deep time and ancestral time, the ethics of genetic engineering of foods and viruses, and holistic ecological management. Northcott argues that an ontological turn that honours the differential agency of indigenous humans and other kind, and that draws on sacred traditions, will make it is possible to repair the destabilising impacts of contemporary human activities on the Earth System and its constituent ecosystems. This book will be of considerable interest to students and scholars of the environmental humanities, history, and cultural and religious studies.
People are born in one place. Traditionally humans move around more than other animals, but in modernity the global mobility of persons and the factors of production increasingly disrupts the sense of place that is an intrinsic part of the human experience of being on earth. Industrial development and fossil fuelled mobility negatively impact the sense of place and help to foster a culture of placelessness where buildings, fields and houses increasingly display a monotonous aesthetic. At the same time ecological habitats, and diverse communities of species are degraded. Romantic resistance to the industrial evisceration of place and ecological diversity involved the setting aside of scenic or sublime landscapes as wilderness areas or parks. However the implication of this project is that human dwelling and ecological sustainability are intrinsically at odds. In this collection of essays Michael Northcott argues that the sense of the sacred which emanates from local communities of faith sustained a 'parochial ecology' which, over the centuries, shaped communities that were more socially just and ecologically sustainable than the kinds of exchange relationships and settlement patterns fostered by a global and place-blind economy. Hence Christian communities in medieval Europe fostered the distributed use and intergenerational care of common resources, such as alpine meadows, forests or river catchments. But contemporary political economists neglect the role of boundaried places, and spatial limits, in the welfare of human and ecological communities. Northcott argues that place-based forms of community, dwelling and exchange – such as a local food economy – more closely resemble evolved commons governance arrangements, and facilitate the revival of a sense of neighbourhood, and of reconnection between persons and the ecological places in which they dwell.
People are born in one place. Traditionally humans move around more than other animals, but in modernity the global mobility of persons and the factors of production increasingly disrupts the sense of place that is an intrinsic part of the human experience of being on earth. Industrial development and fossil fuelled mobility negatively impact the sense of place and help to foster a culture of placelessness where buildings, fields and houses increasingly display a monotonous aesthetic. At the same time ecological habitats, and diverse communities of species are degraded. Romantic resistance to the industrial evisceration of place and ecological diversity involved the setting aside of scenic or sublime landscapes as wilderness areas or parks. However the implication of this project is that human dwelling and ecological sustainability are intrinsically at odds. In this collection of essays Michael Northcott argues that the sense of the sacred which emanates from local communities of faith sustained a 'parochial ecology' which, over the centuries, shaped communities that were more socially just and ecologically sustainable than the kinds of exchange relationships and settlement patterns fostered by a global and place-blind economy. Hence Christian communities in medieval Europe fostered the distributed use and intergenerational care of common resources, such as alpine meadows, forests or river catchments. But contemporary political economists neglect the role of boundaried places, and spatial limits, in the welfare of human and ecological communities. Northcott argues that place-based forms of community, dwelling and exchange – such as a local food economy – more closely resemble evolved commons governance arrangements, and facilitate the revival of a sense of neighbourhood, and of reconnection between persons and the ecological places in which they dwell.
Wenn die gewaltigen ökologischen Herausforderungen der Gegenwart bewältigt werden sollen, braucht es klare ethische Orientierungen und tiefe Quellen innerer Kraft. Der Autor reflektiert die Potenziale der christlichen Tradition für eine Ethik und Spiritualität der Schöpfung. Dafür greift er auf biblische und liturgische Impulse ebenso zurück wie auf die Enzyklika Laudato si von Papst Franziskus und setzt sie mit naturwissenschaftlichen, soziologischen und ökonomischen Überlegungen in Beziehung. Auf dieser Grundlage entwickelt es eine Handlungs- und Hoffnungsperspektive, die durch Schwierigkeiten und Enttäuschungen hindurch tragfähig ist.
The unholy alliance of the Political Right and the Religious Right threatens to destroy the America we love. It also threatens to generate a popular aversion to God and religion by identifying religious values with a pro-war, pro-business, pro-rich, anti-science, and anti-environmental stance. Over the past few decades, the Republicans have achieved political dominance by forging a union with the Religious Right. This marriage has provided a sanctimonious veneer for policies that have helped the rich get richer while ignoring the needs of the middle class and the poor, dismantling environmental and civil liberties protections, and seeking global domination. The Right champions the materialism and ruthless selfishness promoted by unrestrained capitalism and then laments the moral crises of family instability and loneliness experienced by people who bring these commercial values into their homes and personal lives. In response, the Religious Right offers insular communities for the faithful and a culture that blames liberals, activist judges, homosexuals, independent women, and all secular people for the moral and spiritual emptiness so many Americans experience. Yet, however distorted both the Right's analysis and its solutions to America's spiritual crisis may be, it wins allegiance by addressing the human hunger for a life with some higher purpose. The Left, by contrast, remains largely tone-deaf to the spiritual needs of the American people. It is the yearning for meaning in life, not just the desire for money or power, that lies at the core of American politics. Addressing the central mystery of contemporary politics -- why so many Americans vote against their own economic interests -- The Left Hand of God provides an invaluable, timely, and blunt critique of the current state of faith in government. Lerner challenges the Left to give up its deeply held fear of religion and to distinguish between a domination-oriented, Right-Hand-of-God tradition and a more compassionate and hope-oriented Left-Hand-of-God worldview. Further, Lerner describes the ways that Democrats have misunderstood and alienated significant parts of their potential constituency. To succeed again, Lerner argues, the Democratic Party must rethink its relationship to God, champion a progressive spiritual vision, reject the old bottom line that promotes the globalization of selfishness, and deal head-on with the very real spiritual crisis that many Americans experience every day. Lerner presents a vision that incorporates and then goes far beyond contemporary liberal and progressive politics. He argues for a new bottom line in our economy, schools, and government. This is a fundamentally fresh approach, one that takes spiritual needs seriously in our economic and political lives. Presenting an eight-point progressive spiritual covenant with America, Lerner provides a blueprint for how the Democratic Party can effectively challenge the Right and position itself to win the White House and Congress. By appealing to religious, secular, and spiritual but not necessarily religious people, The Left Hand of God blazes a trail that could change our world and reclaim America from the Religious Right.
In Historical Black Milwaukee (1950-2022), the author illustrates how an African American community grew over time and the people, events, and institutions that shaped Black Milwaukee. He also shows the contributions that African Americans made to the City of Milwaukee's growth and its history. Bonds provides a detailed discussion on historical Black Milwaukee. He shows how a small Black population of 21,772 (3.41%) out of Milwaukee's population of 637,392 in 1950 grew to become the second-largest racial group in Milwaukee with a total population of 223.962 (38.8%), based on the City of Milwaukee's 2021 estimated population of 577,222. The author discusses the people (community leaders, Black elected officials at every level of government, and Black professionals in the public, private, and criminal justice sectors) who shaped historical Black Milwaukee. Moreover, he provides a detailed discussion of various institutions (Black businesses, schools, religion, media outlets (newspaper, radio stations, televisions, etc.), social service agencies, and more that shaped historical Black Milwaukee. And the book reveals the role of Black cultural institutions (museums, art galleries, bookstores, nightclubs, sports leagues, etc.), cultural events (festivals, art shows, and more), Black neighborhoods, and public landmarks (streets, buildings, murals, parks, etc.) named after Blacks who contributed to the growth of its community and the City of Milwaukee's history. This book discusses the challenges and opportunities that led to the integration of the Black population into the City of Milwaukee. Historical Black Milwaukee will become a book that can be updated regularly and can provide a one-stop reference book on Black Milwaukee for the period of 1950-2022. The book also discusses lessons learn from historical Black Milwaukee and their implications for other Black communities.
This first book in the series presents a thought-provoking foundation for contemporary mission. Drawing on key theological, missiological and social scientific ideas it discusses the fundamentals that provide a basis for place dependent, reflective praxis amongst people occupying social margins. This fascinating work re-energises debate around questions of why and how mission in marginal places should be planned and implemented.
Popular entertainment in antebellum Cincinnati ran the gamut from high culture to shows barely above the level of the tawdry. Among the options for those seeking entertainment in the summer of 1856 was the display of a “Wild Woman,” purportedly a young woman captured while living a feral life beyond the frontier. The popular exhibit, which featured a silent, underdressed woman chained to a bed, was almost assuredly a hoax. Local activist women, however, used their influence to prompt a judge to investigate the display. The court employed eleven doctors, who forcibly subdued and examined the woman before advising that she be admitted to an insane asylum. In his riveting analysis of this remarkable episode in antebellum American history, Michael D. Pierson describes how people in different political parties and sections of the country reacted to the exhibit. Specifically, he uses the lens of the Wild Woman display to explore the growing cultural divisions between the North and the South in 1856, especially the differing gender ideologies of the northern Republican Party and the more southern focused Democrats. In addition, Pierson shows how the treatment of the Wild Woman of Cincinnati prompted an increasing demand for women’s political and social empowerment at a time when the country allowed for the display of a captive female without evidence that she had granted consent.
In this series of reflections that takes us through the liturgical year, Michael Northcott explores themes of ecology, ethics and economics. He speaks on the matters that affect us all, and that indeed find expression in newspapers and many other forms of media, but seeks to hold true also to Barth’s injunction that a preacher’s primary role is to hear and study the Word of God. Northcott’s incisive words bring into clear focus the role of preaching as public theology, a political and prophetic task that can challenge received opinions and dominant modes of operating. Cuttle Fish, Clones and Cluster Bombs is an inspiring and encouraging read for anyone seeking a real engagement with the divine Word in our contemporary world.
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