Decolonizing Ecotheology: Indigenous and Subaltern Challenges is a pioneering attempt to contest the politics of conquest, commodification, and homogenization in mainstream ecotheology, informed by the voices of Indigenous and subaltern communities from around the world. The book marshals a robust polyphony of reportage, wonder, analysis, and acumen seeking to open the door to a different prospect for a planet under grave duress and a different self-assessment for our own species in the mix. At the heart of that prospect is an embrace of soils and waters as commons and a privileging of subaltern experience and marginalized witness as the bellwethers of greatest import. Of course, decolonization finds its ultimate test in the actual return of land and waters to precontact Indigenous who yet have feet on the ground or paddles in the waves, and who conjure dignity and vision in the manifold of their relations, in spite of ceaseless onslaught and dismissal. Their courage is the haunt these pages hallow like an Abel never entirely erased from the history. May the moaning stop and the re-creation begin!

This second volume in the series on "An Earthed Faith" will address the following question: "Given what we know about the Anthropocene, how does one even begin to answer the question: What is this God up to, and how ought humans respond?” This is a question of theological method, including the sources and interlocutors of Christian theology, its aims and starting points, social theories shaping it, and presuppositions grounding it. Addressing this question is the classic task of doing contextual theology, namely describing and analysing a particular context and considering how this context may best be addressed theologically and practically. The question highlights the need for prophetic theology to discern the “signs of the time”, to recognise a “moment of truth” (Kairos) and to discern counter-movements of the Spirit. The question of method opens the door to constructive critique of how theology has been done and should be done.

Captures the multiple voices of Christian theology in a diverse and interconnected world through in-depth studies of representative figures and overviews of key movements Providing an unparalleled overview of the subject, The Modern Theologians provides an indispensable guide to the diverse approaches and perspectives within Christian theology from the early twentieth century to the present. Each chapter is written by a leading scholar and explores the development and trajectory of modern theology while presenting critical accounts of a broad range of relevant topics and representative thinkers. The fourth edition of The Modern Theologians is fully updated to provide readers with a clear picture of the broad spectrum and core concerns of modern Christian theology worldwide. It offers new perspectives on key twentieth-century figures and movements from different geographical and ecclesial contexts. There are expanded sections on theological dialogue with non-Christian traditions, and on Christian theology's engagement with the arts and sciences. A new section explores theological responses to urgent global challenges - such as nationalism, racism, and the environmental crisis. Providing the next generation of theologians with the tools needed to take theological conversations forward, The Modern Theologians: Explores Christian theology's engagement with multiple ways of knowing across diverse approaches and traditions Combines introductions to key modern theologians and coverage of the major movements within contemporary theology Identifies common dynamics found across theologies to enable cross-contextual comparisons Positions individual theologians in geographical regions, trans-local movements, and ecclesial contexts Features new and revised chapters written by experts in particular movements, topics, and individuals Providing in-depth critical evaluation and extensive references to further readings and research, Ford's The Modern Theologians: An Introduction to Christian Theology since 1918, Fourth Edition, remains an ideal textbook for undergraduate and graduate courses in Theology and Religious Studies, such as Introduction to Christian Theology, Systematic Theology, Modern Theology, and Modern Theologians. It is also an invaluable resource for researchers, those involved in various forms of Christian ministry, teachers of religious studies, and general readers engaged in independent study.

This third volume of the series on “An Earthed Faith” focuses on creation theology. The ten invited essays address the following core question: “What difference does it make to the story of cosmic, planetary, human and cultural evolution to re-describe this as the creative work of God’s love?” Inversely, what difference does it make to the story of God’s love to describe it in evolutionary and geographic terms? Addressing this question requires theological reflection on place (land, geography and landscape) and on evolution (cosmic, biological, hominid and human) as the story of such place. This entails a narrative reconstruction of the story where current interests, positions of power and fears are necessarily at stake (the place where the story is being told), often dominated by issues of race rather than by grace. How, then, is this story to be told, given such a sense of place? This volume will entail a highly constructive effort to address the classic tasks associated with creation theology at the cutting edge of contemporary ecotheology.

"This volume showcases the intersection of religion and ecology, as approached by scholars of religious studies and theology in the Global South and the Global North. It points to what can be generated by these bodies of scholarship, engaged as dialogue partners to investigate new patterns of religious environmentalism"--

This book makes space (1) for Pasifika contributions to academic conversations on critical topics and (2) for influencing the conversations to account for, and thus reflect, Pasifika ways and modes. The critical topic that runs through the chapters is well-being, and the contributors were located at the time of writing in Pasifika—Aotearoa, Fiji, Kioa, Kiribati, Samoa, Tonga, and Tuvalu—but there are many more Pasifika voices and concerns than are represented in this work. Nonetheless, the ways in which this work seeks to influence the conversations on well-being reflect the intersectional modes of thinking that native Pasifika Islanders share. The essays are placed into three intersecting clusters: well-being of bodies and (is)lands, well-being of traditions and theologies, and well-being of imaginations and worldviews. The rationale for this arrangement is that the well-being of Pasifika requires attention to the present (bodies and islands), to the past (traditions and theologies), and to the future (imaginations and worldviews). The chapters address Pasifika questions and concerns, and they are placed so that the conversations they spark can take place—free of the traps of Western theories and disciplines—with Pasifika accents and rhythms.

Christian environmentalism's dominant traditions have for too long avoided decolonial thought's critical gaze. Reconsider the Lilies introduces readers to the ways environmental issues are shaped by dynamics of racism and colonialism and orients readers to Christian approaches to environmentalism. By recounting the history of environmental justice, Thompson shows how even well-intentioned Christian environmentalism incorporates racist and colonialist assumptions. Challenging Christian environmentalism's colonial roots requires incorporating the insights of decolonial thought toward a more pluralist, pragmatic approach to environmentalism, one that learns from communities struggling against environmental injustice in the face of ecological collapse. Reconsider the Lilies focuses on different conceptions of justice and structural sin and offers a constructive cosmic Christology that traces Christ's presence in the concrete relationships that exist among all living things. But for this Christ-centered conception of ecological community to be decolonial, it must focus less on doctrine and ideology, and more on incarnation and embodiment. It must welcome a broad range of knowledge and expression. Environmental theology can be decolonized. Ecological communities can be restored through healing broken relationships and power disparities by equalizing access to ecological power.