As we are faced with recurring crises--financial, migration, climate, etc.--there is a need to reconsider public theology as both a practice and a field of study. By discussing public statements made by Christians faced with different kinds of crisis, this book contributes to the development and understanding of public theology. The public statements addressed are three kairos documents: The Kairos Document from South Africa in the mid-1980s; The Road to Damascus document from authors in developing countries, issued in 1989; and the Palestinian Kairos Document from 2009. The discussion is structured around three problems of public theology: social analysis, politics and ethics, and language and voice. Fretheim suggests a constructionist understanding of public theology--a public theology that interrupts current debates and expands the imagination of the public sphere. As public theology is concerned with public life and social issues, Interruption and Imagination will be of interest to scholars and students of theology, political science, sociology, and religious studies, as well as practitioners, policymakers, and professionals in the public sector, civil society, churches, and Christian organizations.

Could the best thing about religion be the heresies it spawns? Leading intellectuals in interwar Europe thought so. They believed that they lived in a world made derelict by God's absence and the interruption of his call. In response, they helped resurrect gnosticism and pantheism, the two most potent challenges to the monotheistic tradition. In God Interrupted, Benjamin Lazier tracks the ensuing debates about the divine across confessions and disciplines. He also traces the surprising afterlives of these debates in postwar arguments about the environment, neoconservative politics, and heretical forms of Jewish identity. In lively, elegant prose, the book reorients the intellectual history of the era. God Interrupted also provides novel accounts of three German-Jewish thinkers whose ideas, seminal to fields typically regarded as wildly unrelated, had common origins in debates about heresy between the wars. Hans Jonas developed a philosophy of biology that inspired European Greens and bioethicists the world over. Leo Strauss became one of the most important and controversial political theorists of the twentieth century. Gershom Scholem, the eminent scholar of religion, radically recast what it means to be a Jew. Together they help us see how talk about God was adapted for talk about nature, politics, technology, and art. They alert us to the abiding salience of the divine to Europeans between the wars and beyond--even among those for whom God was long missing or dead.

A science-backed method to maximize creative potential in any sphere of life With the prevalence of computer technology and outsourcing, new jobs and fulfilling lives will rely heavily on creativity and innovation. Keith Sawyer draws from his expansive research of the creative journey, exceptional creators, creative abilities, and world-changing innovations to create an accessible, eight-step program to increasing anyone's creative potential. Sawyer reveals the surprising secrets of highly creative people (such as learning to ask better questions when faced with a problem), demonstrates how to come up with better ideas, and explains how to carry those ideas to fruition most effectively. This science-backed, step-by step method can maximize our creative potential in any sphere of life. Offers a proven method for developing new ideas and creative problem-solving no matter what your profession Includes an eight-step method, 30 practices, and more than 100 techniques that can be launched at any point in a creative journey Psychologist, jazz pianist, and author Keith Sawyer studied with world-famous creativity expert Mihaly Csikszentmihalyi Sawyer's book offers a wealth of easy to apply strategies and ideas for anyone who wants to tap into their creative power.

We are living in the Age of Interruption; modern technology is changing our forms of attention, everyday life is subject to more disruption than ever before. As the pattern of our lives changes so dramatically so too does our sense of continuity and tradition. In a series of essays by distinguished writers from diverse fields this book explores how the idea of Interruption constitutes our sense of ourselves, often without our noticing. Interruption has become part of the new order of our lives, both a threat and a promise. These eloquent and searching accounts give interruption its place as a powerful figure and force.

Plastered over t-shirts and tote bags, the word 'feminist' has entered the mainstream and is fast becoming a popular slogan for our generation. But feminism isn't a commodity up for purchase; it's a weapon for fighting against injustice. This revolutionary book reclaims feminism from consumerism through exploring state violence against women, reproductive justice, transmisogyny, sex work, gendered Islamophobia and much more, showing that the struggle for gendered liberation is a struggle for justice, one that can transform the world for everyone.

In the decade since the financial crisis of 2008, governments around the world have struggled to develop strategies to stabilize precarious markets, encourage growth, and combat mounting wealth inequality. In the United States, the recovery from that crisis has exacerbated the fears of the working and middle classes and pitted those classes against the wealthy. Although we participate every day in economic life as workers, consumers, employers, or activists, we often experience the economy as a mysterious force that we cannot control, or fully understand. Matthew Shadle argues that Catholics ought to be able to draw on their faith to help navigate and make sense of economic life, but too often the effort to get ahead or just stay afloat drowns out faith's appeal. Interrupting Capitalism proposes a new strategy for Christian economic discipleship. Rather than engage the two theological poles of continuity and rupture, Christians should interrupt capitalism: neither whole-heartedly endorsing global capitalism nor seeking to dismantle it. This means "breaking into" the economy, embracing those aspects that enhance human well-being while transforming the market in a spirit of solidarity. Shadle argues that all three of the dominant theological approaches dealing with economic life-the progressive, neoconservative, and liberationist-are theologies of continuity. A fourth approach, a communitarian one, he believes, can best embody the strategy of interrupting capitalism. The Catholic tradition, including its tradition of social teaching, provides a cultural structure that, along with their own social context, conditions how Catholics think about and engage in economic activity. Drawing on the resources of the tradition, theologians reflect on this activity, giving it a theoretical justification and offering correctives. Both the experience of ordinary Catholics and the work of theologians feed into new articulations of Catholic social teaching. Offering an overview of Catholic thought since the Second World War, Shadle begins with the experience of Catholics in Western Europe at mid-century, moving to Latin America and the United States in the 1970s and 80s, and then concluding with the phenomenon of globalization.

The idea for this book was born from discussions at several recent academic events including the Women Leading Education (WLE) International Conference in Volos, Greece (2012) and the University Council for Educational Administration (UCEA) Conference in Pittsburgh, Pennsylvania (2011) as well as from informal dialogue amongst ourselves and various colleagues, both new and veteran to the field of educational leadership and, in particular, dedicated to the study of women in leadership. At both the WLE Conference and the UCEA Conference, we heard frustration from veteran women in the field that the study of women in leadership is stagnant and has not moved forward in several years; with scholars new to the field continuing to write and publish work about barriers to aspiring and practicing women leaders (the same types of reports that began the "formal" inquiry into women's lives as leaders back in the 1980s) without being able to push forward with "new" information or ideas for change. In essence, the concerns and questions that were posed from some veteran women were: Why are we continuing to report the same things that we reported 30 years ago?; Why are we still talking about barriers to women in leadership?; and Why haven't we moved past gender binaries in regard to leadership ideas and practice? Considering these questions, some women new to the field countered with their own set of responses and questions that included: Is it not significant to report that some women are still experiencing the same types of barriers in leadership that were highlighted 30 years ago?; Is it accurate to report that all women's voices have now been heard/represented?; and How can we report something different if it hasn't happened? The discussions that have ensued between veteran women and those new to the field inspired us to develop a book that situates women in leadership exactly where we are today (and reports the status of girls who are positioned to continue the "good fight" that began many years ago) and that both highlights the changes that have occurred and reports any stagnancy that continues to threaten women's positionality in educational leadership literature, practice, and policy. It forefronts the voices of women educational scholars who have (and are) interrupting, disrupting, and revolutionizing educational policy and practice. Our book reports women's leadership activities and knowledge in both the k-12 and university settings and concludes with chapters ripe with ideas for pushing for change through policy, advocacy, and activism. The final chapter presents themes that emerged from the individual chapters and sets forth an agenda to move forward with the study of women in leadership.