All of these statements are false: Christians are science-deniers when it comes to evolution. Real science actually lines up more with evolution than creation as found in Genesis. Fossils are evidence for evolution. The Genesis account is fully compatible with evolution.
These questions need answers! What exactly is the difference between evolution right and evolution wrong? Is it possible to bend Genesis to fit evolution? How can one defend belief in a six-day creation from the onslaughts of the evolutionists? How about any questions you have?
This book is a must for any Christian about to enter a public high school or university. Accepting evolution as true is the basis for three of the ten reasons Christians give up saving faith. It is time for you to arm yourself with the truth and stand your ground logically, philosophically, scientifically, and most important biblically! Ready? Let's go!
We cannot solve the problem of plastics simply by recycling more. The plastic in the oceans, the soil, and our bodies is a symptom of the broader problem of disposable culture. We are not just treating objects as disposable–we are treating ourselves and each other as disposable, too.
The story of plastics parallels the story of my life, from my childhood living aboard a sailboat to graduate work on plastics and endocrine disruption, and ultimately teaching about plastics, not only as a complex set of chemicals, but as a spiritual poison.
Symptoms of broken systems are all around us, due to our over-consumptive lifestyles, nearly unfettered capitalism, failure to live peaceably together, and the societal dismissal of nature's limits. Climate change is our new reality, and we must respond to that immediately. Fortunately, the world's faith traditions in general–and Christianity specifically–have given us a spiritual path to follow that can alleviate these problems. When the golden rule is coupled with the ethics and principles of permaculture in theory and in practice, then humanity and the diversity of other species can harmoniously thrive together. Go Golden, like a weather vane, points the reader towards the path forward.
Written for skeptics and believers alike, A Climate of Desire is an unconventional blend of the provocative ecological wisdom of the biblical writers with contemporary insights from sustainability experts and practitioners. As we enter an increasingly agitated virtual age, and what many affirm is a new period of global warming, the way ahead demands rethinking and collaboration. It also calls us to reconsider our longings and desires. Hence this book, bringing popular culture, faith, and science into dialogue. Filled with anecdotes, surprising flashbacks of history, and concrete and visionary possibilities for change, these pages will both challenge and inspire you to follow a forgotten path that's filled with hope for the decades to come. www.climateofdesire.com
Intersex is an umbrella term for many different conditions that cause ambiguous sexual biology. Intersex people are «in between,» neither clearly male nor clearly female. Intersex has been largely hidden through surgery and secrecy, but is now coming out into the open. Many intersex people have experienced physical, psychological, and relational pain because of the shame attached to their bodily difference. The existence of people with unusual sexual biology presents a challenge to the Christian ideal of humanity as male and female. How can evangelical Christians rightly respond to this phenomenon? Intersex in Christ provides a balance of grace and truth, upholding male and female as God's created intent, while insisting that there is a positive place in the kingdom of God and the world for people with unusual sexual biology. Intersex people are created in the image of God, because of the love of God. Jesus accepts, loves, and dignifies intersex people. The gospel of Jesus Christ is good news for all people, however sexed. An evangelical response to intersex will therefore be one of acceptance, love, justice, and inclusion. Intersex in Christ will help both intersex Christians and the church to understand intersex through the lens of Christ.
One day, Matthew Eaton was walking through an impromptu animal shelter display at his local pet store when suddenly an eight-month-old kitten dug his claws into Eaton's flesh. Eaton recognized that the «eyes of this cat and the curve of his claw» compelled a response analogous to those found in the writings of Buber, Levinas, and Derrida. And not just Eaton but a whole community of theologians have found themselves in an encounter with particular places and animals that demands rich theological reflection. Eaton enlisted fellow editors Harvie and Bechtel to collect the essays in this volume, in which theologians listen to horses, rats, snakes, cats, dogs, and the earth itself, who become new theological voices demanding a response. In this volume, the voice of the more-than-human world is heard as making theology possible. These essays suggest that what we say theologically represents not simply ideas of our own making subsequently superimposed onto the natural world through our own discovery, but rather flow from an expressive Earth.
What constitutes the good life and authentic Christian leadership in a high-speed technological society geared to perpetual economic growth? In a world of rapid change and heightened risks, how do we move beyond the tyranny of emergency and polarization toward a politics of engagement and time oriented to the long-term common good? Taking up key themes in the social teaching of Popes Benedict XVI and Francis, Sustainable Abundance for All argues that life in a risky, runaway world requires new forms of Christian praxis that are both forward-looking and rooted in tradition. Among the issues addressed are pathways toward sustainable development in the Anthropocene, automation and the transition to post-jobs society, the proactionary-precautionary debate over new technologies, and the dangers of becoming «people of the device.» Sustainable Abundance for All lays the groundwork for new kinds of Christian social action and prophetic witness in the twenty-first century.
This book serves as an introduction to the burgeoning field of ecothology, illustrating both its variety and its commonality across different Christian theological divides. Some of the questions addressed in this short book include the following: How can the Bible still make sense in the context of climate change and biodiversity loss? Who on earth is Jesus Christ, and what does he mean for us in today's world? How can Christians be faithful to their traditions while responding to pressing calls to be engaged in environmental activism? What is the relationship between theory and practice, and local as well as global demands, and how is this relationship expressed in different ecclesial settings? How can we encourage each other to develop a sense of the earth as divine gift? Written in clear, accessible style, this book walks readers through difficult concepts and shows the way different sources in Christian theology have responded to one of the most significant cultural issues of our time.
A sensitive ethnography of former Mozambican National Resistance (RENAMO) combatants After sixteen years of civil war (1976—1992) between the Mozambican National Resistance (RENAMO) and the government of Mozambique, over 90,000 former combatants were disarmed and demobilized by a United Nations-led program. Former combatants were to find their ways as civilians again, assisted by community-based reintegration rituals. While the process was often presented as a success story of peace, renewed armed conflict involving RENAMO combatants in 2013 and onward suggests that the reintegration of former guerrillas was a far more complex story. In Former Guerrillas in Mozambique , Nikkie Wiegink describes the trajectories of former RENAMO combatants in Maringue, a rural district in central Mozambique. Rather than focus on violence, trauma, and the reacceptance of these ex-combatants by the community, Wiegink emphasizes the ways in which RENAMO veterans have navigated unstable and sometimes dangerous social and political environments during and after the war. She examines the experiences of both male and female war veterans and their attempts at securing a tolerable life. Based on fourteen months of fieldwork conducted long after the war ended, Former Guerrillas in Mozambique offers a critique of a notion of reintegration that assumes that the lives of former combatants are shaped first by a break with society when joining the armed group and later by a break with the past when demobilizing and a return to a status quo. Wiegink argues, instead, that former combatants' motivations, experiences, and interactions are not necessarily characterized by a rigid separation from their RENAMO past, but rather comprise a mixture of ruptures and continuities of relationships and networks, including families, the spiritual world, fellow former combatants, political parties, and the state.
Across the globe, migration has been met with intensifying modes of criminalization and securitization, and claims for political asylum are increasingly met with suspicion. Asylum seekers have become the focus of global debates surrounding humanitarian obligations, on the one hand, and concerns surrounding national security and border control, on the other. In Technologies of Suspicion and the Ethics of Obligation in Political Asylum, contributors provide fine-tuned analyses of political asylum systems and the adjudication of asylum claims across a range of sociocultural and geopolitical contexts. The contributors to this timely volume, drawing on a variety of theoretical perspectives, offer critical insights into the processes by which tensions between humanitarianism and security are negotiated at the local level, often with negative consequences for asylum seekers. By investigating how a politics of suspicion within asylum systems is enacted in everyday practices and interactions, the authors illustrate how asylum seekers are often produced as suspicious subjects by the very systems to which they appeal for protection. Contributors: Ilil Benjamin, Carol Bohmer, Nadia El-Shaarawi, Bridget M. Haas, John Beard Haviland, Marco Jacquemet, Benjamin N. Lawrance, Rachel Lewis, Sara McKinnon, Amy Shuman, Charles Watters