While this derives from a Madeleva lecture of the same title that was delivered in 1993, the points made and updated by Elizabeth Johnson in this revised edition of Women, Earth, and Creator Spirit are even more pressing today. Since the 1990s, the environment has only been degraded more, and one could argue that the status of women has been eroded by the rise of religious fundamentalism in almost every culture. Johnson draws out the links between attitudes toward women and the way we treat the natural world around us. If nature is somehow perceived as “feminine,” then it is no surprise that it is heedlessly abused and used, especially when both women and the earth exist under the sovereignty of a patriarchal God.

The hope of this book is that it awakens desire to know more intimately the God who breaks through our compartmentalization and naming. While most in the West have heard God's name as almost exclusively masculine, a child growing up in Israel would have experienced the Spirit of God, and Lady Wisdom, as female. This ruach, the breath of God, brooded over the face of the deep in the creation story like a hovering mother bird. The God of the Bible and the early church has been described with both masculine and feminine imagery, referred to by the church fathers and mystics as both Mother and Father. In our time we have lost much of this rich feminine imagery. This book explores not only this historical knowing of God but also more contemporary writers, such as Carl Jung, Paul Young (The Shack), George MacDonald, and Thomas Merton. Each of these men engaged with the Divine Feminine, giving us examples of how we too may find God more deeply and more intimately.

In-depth explorations of five contemporary issues in Christian ethics using case studies. Used along with the authors' Character, Choices & Community, readers have the perfect combination to make moral theology come alive.

The predominant “stewardship model” of creation is the result of an intentional effort to correct approaches that reinforce human sovereignty and the resulting environmental degradation. However, as All God’s Creatures argues, the stewardship model actually does not offer a correction but rather reinscribes many of the very same pitfalls. After close analysis of the stewardship model, this book identifies scriptural, theological, and philosophical sources to support the adoption of a “community of creation” paradigm. Drawing on postcolonial theory, this book proposes the concept of “planetarity” as a framework for conceiving the relationship between human and nonhuman creation, and the Creator, in a new way. This theoretical framework is grounded by a retrieval of the medieval Franciscan theological and philosophical tradition. The result is what can be called a postcolonial Franciscan theology of creation imagined in terms of planetarity, providing a constructive and nonanthropocentric response to the need for a new conceptualization of the doctrine of creation.

The increasing awareness of environmental issues as ultimately moral issues has led to the intersection of religion and environment. Sacramental Commons presents a unique way of looking at this topic by relating the Christian word 'sacrament' (signs of divine presence) to the term 'commons' (shared place and shared goods, among people and between people and the natural world), suggesting that local natural settings and local communities can be a source for respect and compassion. Sacramental Commons uses Earth-oriented biblical teachings, and ideas from such thinkers as Hildegard, St. Francis, John Muir, and Black Elk, to provide insights about divine immanence in creation, human commitments to creation, and human accountability to the Spirit, Earth, and biotic community. It extends the concept of 'natural rights' beyond humans to include all nature, and affirms intrinsic value in ecosystems in whole and in part. Sacramental Commons declares that the Earth commons and its goods should be shared equitably by human communities and individuals living in interdependent relationships with other members of the community of life. It suggests essential values that will stimulate care for the commons, and embodies them in principles of an innovative Christian Ecological Ethics.

This book charts a course through the equally inadequate options of despair and optimism to a responsible understanding and practice of Christian hope.

This book offers the first comprehensive systematic theological reflection on arguably the most serious issue facing humanity and other creatures today. Responding to climate change is often left to scientists, policy makers and activists, but what understanding does theology have to offer? In this collection, the authors demonstrate that there is vital cultural and intellectual work for theologians to perform in responding to climate science and in commending a habitable way forward. Written from a range of denominations and traditions yet with ecumenical intent, the authors explore key Christian doctrines and engage with some of the profound issues raised by climate change. Key questions considered include: What may be said about the goodness of creation in the face of anthropogenic climate change? And how does theology handle a projected future without the human? The volume provides students and scholars with fascinating theological insight into the complexity of climate change.