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  1. Allegory and the Body as Icon: Evelyn Underhill and Barbara Brown Taylor.Maxine Walker - 2022 - Feminist Theology 30 (2):179-196.
    When faith traditions confront postmodern uncertainties regarding historical liturgical practices, political and cultural ideologies, the self and sacred space, the assurance of truth claims, allegorical readings and interpretations of sites where divine presence is found are equally questioned. Can allegorical interpretations offer a valuable strategy in postmodern understandings for identifying how Divine presence is embodied? One possibility is to discover how two Anglican women embody their faith community’s via media and in turn these women may be read as an “open (...)
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  • Ancient and contemporary expressions of panentheism.Chad Meister - 2017 - Philosophy Compass 12 (9):e12436.
    Panentheism has been one major view of God and the God-world relation for many centuries. It is a middle view between classical theism on the one hand and pantheism on the other. This essay examines several expressions of panentheism. It begins with two ancient expressions, one by Plotinus and the other by Ramanuja. It then considers some reasons for the rise of panentheism in recent decades. One example of this rise is Charles Hartshorne's dipolar expression. After exploring Hartshorne's view, the (...)
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  • Clocks, Creation and Clarity: Insights on Ethics and Economics from a Feminist Perspective.Julie A. Nelson - 2004 - Ethical Theory and Moral Practice 7 (4):381-398.
    This essay discusses the origins, biases, and effects on contemporary discussions of economics and ethics of the unexamined use of the metaphor an economy is a machine. Both neoliberal economics and many critiques of capitalist systems take this metaphor as their starting point. The belief that economies run according to universal laws of motion, however, is shown to be based on a variety of rationalist thinking that – while widely held – is inadequate for explaining lived human experience. Feminist scholarship (...)
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  • That All May Enjoy Abundant Life: A Theological Vision of Flourishing from the Margins.Patricia H. Santos - 2017 - Feminist Theology 25 (3):228-239.
    At the onset of the twenty-first century, American Christian feminist theologian, Sally McFague, in her book Life Abundant, challenged North Americans to move from a consumer mentality to a planetary theology that glorifies God in and through all of creation. The privileged are urged to shift from affluence and over indulgence to restraint, in order that all people may benefit. McFague points out that there is no single solution to the crisis facing humanity and the cosmos. This article, reflecting on (...)
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  • Panentheism.John E. Culp - 2009 - Stanford Encyclopedia of Philosophy.
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  • Re-thinking God for the Sake of a Planet in Peril: Reflections on the Socially Transformative Potential of Sallie McFague’s Progressive Theology.Jacob Waschenfelder - 2010 - Feminist Theology 19 (1):86-106.
    This paper examines the influences which shape the tone and character of Sallie McFague’s ecotheology, while also suggesting that her theology holds immense socially transformative potential even while departing from many of the basic assumptions of traditional Christian theism. Contrary to the beliefs of majority Christianity, which most often assume the adequacy of supernatural and interventionist images of God, McFague contends that these outdated images seriously debilitate Christian agency and place our planet in peril. Changing Christian habits of thought about (...)
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  • Christianity and the Climate Crisis: Theological Assets and Deficits.Jacob Waschenfelder - 2014 - Feminist Theology 22 (3):269-289.
    This essay examines the complex relationship between Christianity and the climate crisis. It first looks at theological convictions found in statements made by church leaders meant to advance Christian engagement. It then examines the now legendary acerbic attacks made by historian Lynn White in the late 1960s, criticizing these same theological convictions for actually disabling environmental engagement. Centrally, it then turns to the progressive, eco-theology of Sallie McFague who, while echoing White’s concerns, offers more recent and thorough criticisms of tradition-based (...)
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  • Metanoia and Healing: Toward a Great Plains Land Ethic.Duane K. Friesen & Bradley D. Guhr - 2009 - Journal of Religious Ethics 37 (4):723-753.
    A Great Plains land ethic is shaped by an intimate knowledge of and appreciation for the evolution, ecology, and aesthetics of the plains landscape. The landscape evokes a sense of wonder and mystery suggested by the word “sacrament.” The biblical concept of “covenant” points to God as a community‐forming power, a creative process that has evolved into the earth community to which we humans belong. In contrast to an anthropocentric ethic which emphasizes human dominion over nature, a Theo‐centric land ethic (...)
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  • The spirit in creation: A unified theology of grace and creation care.Steven M. Studebaker - 2008 - Zygon 43 (4):943-960.
    This essay identifies one of the deeper theological sources of the tendency toward environmental neglect in evangelical and Pentecostal theology and proposes a theological vision that facilitates a vision of creation care as a dimension of Christian formation. The first section identifies, describes, and evaluates the traditional distinction between common and special grace or the natural and the supernatural orders as a theological foundation for environmental neglect in Pentecostal theology. The second and third sections propose that a pneumatological vision of (...)
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  • Matter, Freedom and the Future: Reframing Feminist Theologies through an Ecological Materialist Lens1.Anne Elvey - 2015 - Feminist Theology 23 (2):186-204.
    An ecological focus is not simply an additional perspective to add to a multidimensional approach to feminist theologies. Ecological thinking requires a fundamental shift of perspective, so that the focus of feminism, traditionally a human focus, is rethought within the frame of the materiality that constitutes not only humans but Earth and cosmos. As a way of situating feminist theological discourses and experiences ecologically, this article focuses on a shared materiality as a basis for reframing human being, dwelling, agency and (...)
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  • The Ethics and Politics of Religious Ethics, 1973–2023.Richard B. Miller - 2023 - Journal of Religious Ethics 51 (1):66-107.
    This essay addresses the questions, “what good is religious ethics for?” and “what justification exists for the field?” in three steps. First, it canvases how religious ethicists have offered reasons for carrying out work in the field to identify anAnti‐Reductive Paradigmthat is guided by anEgalitarian Imperative. That imperative functions as a thin, minimal morality of inclusivity and equal respect that guides work in the field. Second, the essay considers the field's ends. Here the focus shifts from values that shape the (...)
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  • Confessing the Faith: Reasoning in Tradition.Nicholas Adams - 2004 - In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell companion to Christian ethics. Malden, MA: Blackwell. pp. 209.
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  • In Search of a Sustainable Society in Africa: Christianity, Justice, and Sustainable Peace in a Changing Climate.Ben-Willie Kwaku Golo - 2018 - Philosophia Reformata 83 (1):68-89.
    The violence which humankind has visited not only on the natural world but also on human populations has resulted in negative environmental change which in turn induces diverse forms of violence in Africa. This has been threatening a sustainable society and human flourishing in Africa. Invited as Christ’s witnesses, Christians need to offer qualitative resources to forestall the violence that threatens human flourishing. What opportunities do these challenges offer Christian theologians and ethicists to provide life-transforming alternatives that enhance a sustainable (...)
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  • Space, place and ecology: Doing ecofeminist urban theology in Gauteng.Annalet Van Schalkwyk - 2014 - HTS Theological Studies 70 (3):01-13.
    The basic motivation for this article is to explore the critical, yet hopeful vision which urban theologians - and specifically ecofeminist urban theologians - have for justice, reconciliation and abundance of life in urban Gauteng. This requires that urban spatiality, with its conflicting sides in a rampantly capitalist Gauteng, needs to be understood. It also requires an understanding of how urbanity and ecology may - yet so often do not - overlap. According to ecofeminist theologian Anne Primavesi, space and place (...)
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  • Does Feminism Need the Future? Rethinking Eschatology for Feminist Theology.Emily Pennington - 2013 - Feminist Theology 21 (3):220-231.
    This paper seeks to reconsider the value and meaning of eschatology in light of and with the hope of contributing to feminist theological discussions. More specifically, it pays heed to the work that feminist theologians have done to expose the patriarchal heart of many traditional Christian eschatological imaginings. Alongside this, it also charts an appreciation of alternative ideas offered by feminist theologians: primarily that of a sympathetic God who exercises power-in-relationship with creation in the here and now. However, in an (...)
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