Theopoetics is a plea for a more fully human way of speaking about God in the twenty-first century, a way that offers new life to dry and dying platitudes. Drawing deeply from linguistics, theology, philosophy, and even quantum mechanics, theopoetics attempts to reimagine the relationship between human language and speech about God through poetic phrasing and metaphor--thereby proposing a new God-talk. Interacting with selective works from within the discipline, Silas Krabbe offers a guide that not only maps the diversity of thought but also charts what is going on in the depths of the field. Using the metaphor of a river, Krabbe attempts to baptize the reader into theopoetics by leading an immersive exploration: sounding its waters, hearing resonances and echoes, feeling its flow, and becoming entangled in the braiding of its streams. Plunging ever more deeply into the differences that exist within the discourse of theopoetics, Krabbe is able to identify common aims, currents, and even hints of where this theopoetic river may lead. Not only a text about theopoetics, A Beautiful Bricolage is a work of theopoetics itself. It thereby draws the reader into a mode of inquiry that repudiates those who attempt to grasp it.

Theopoetics is a plea for a more fully human way of speaking about God in the twenty-first century, a way that offers new life to dry and dying platitudes. Drawing deeply from linguistics, theology, philosophy, and even quantum mechanics, theopoetics attempts to reimagine the relationship between human language and speech about God through poetic phrasing and metaphor--thereby proposing a new God-talk. Interacting with selective works from within the discipline, Silas Krabbe offers a guide that not only maps the diversity of thought but also charts what is going on in the depths of the field. Using the metaphor of a river, Krabbe attempts to baptize the reader into theopoetics by leading an immersive exploration: sounding its waters, hearing resonances and echoes, feeling its flow, and becoming entangled in the braiding of its streams. Plunging ever more deeply into the differences that exist within the discourse of theopoetics, Krabbe is able to identify common aims, currents, and even hints of where this theopoetic river may lead. Not only a text about theopoetics, A Beautiful Bricolage is a work of theopoetics itself. It thereby draws the reader into a mode of inquiry that repudiates those who attempt to grasp it.

What is it that makes something beautiful? Is beauty solely in the eye of the beholder, or something deeper, more significant? In Beauty (and the Banana), Nixon writes as an introductory book for Christian leaders, providing the reader an overview of the historical, hermeneutical, and heuristic considerations of beauty. Using the artwork Comedian (a banana taped to a wall) by Italian artist Maurizio Cattelan as a springboard, Nixon addresses various fundamental factors of beauty—ontology (being), teleology (form and understanding), and immutability (transcendence and eternality). Integrating poetry and classical ideals throughout, Beauty (and the Banana)’s response to the above questions may surprise all who read—beauty is more than meets the eye.

Written in a theopoetic key, this book challenges Christian reliance on the motif of promise, especially where promise is regarded as a prerequisite for the experience of hope. It pursues instead an unpromising hope available to the agnostic or belief-fluid members and leaders of faith communities. The book rejects any theological judgement about doubt and hopelessness being sinful. It also rejects any hope which is grounded in a sense of Christian supremacy. Chapter 1 focuses on Ernst Bloch's antifascist concept of utopian surplus, putting Bloch in conversation with queer theorist Jose Esteban Munoz and womanist theologian M. Shawn Copeland. Chapter 2 explores the saudadic and theopoetic hope of Rubem Alves. Chapter 3 turns to the womanist theologies of Delores Williams, Emilie Townes, and A. Elaine Brown Crawford. Finally, chapter 4 engages the post-colonial eschatology of Vitor Westhelle, framing hope as nearby in space, rather than nearby in time. Each chapter offers an unpromising hope that may be tapped into by those who wish to affirm belief-fluidity in their own communities, and by those who wish to speak of hope honestly, whether or not, at any given moment, they believe in God or in the promises of a god.

Welcome to the social and environmental devastation that is Britain in 1996. Welcome to interchangeable political parties and their chattering media jesters pulling together to make Johnny Rotten's dream come true: no future. But despite their best efforts, fear, cynicism and the National Lottery aren't the whole story. Protest hasn't disappeared during the last twenty years, and nor have solidarity and imagination. They have simply taken new forms; they have moved out and moved on. More and more people, young people especially, are making a virtue of necessity and living outside Britain's rotting institutional fabric. Travellers, tribes, ravers or squatters, direct-action protesters of every kind, DIYers. This book is the first attempt to write their history, to explore and celebrate their endlessly creative senselessness. George McKay looks back at the hippies of the sixties and punks of the seventies, and shows hot their legacies have been transformed into what he calls cultures of resistance. His journey through the undergrounds of the last two decades takes us from the Windsor Free Festival of 1972 to the Castlemorton Free Rave Megaparty exactly twenty years later, from the anarchopunk band Crass via Teepee Valley and Glastonbury to today's ever-intensifying anti-road protests, and to the widespread opposition to the Criminal Justice Act. Drawing on fanzines and free papers, record lyrics, interviews and diaries, Senseless Acts of Beauty gives a vivid, insider account of countercultures, networks and movements that until now have remained largely unrecorded. At the same time, George McKay analyses their effects, and gives his own answers to the questions they pose: what are their politics, their aspirations, their consequences? One thing is certain, he argues: if there is resistance anywhere in Britain today, then it is here, in the beat-up buses, beleaguered squats and tree-top barricades, that we should start to look for it.

This book offers a refreshing new look at the Book of Psalms, presenting an analysis of the postmodern elements found in its poetry, and, as such, will be of special interest to scholars in the field of literature and Bible studies. The book highlights the continued relevance of the Book of Psalms as a source of sustenance and comfort, and as an enduring practical handbook for life.

In the twenty-first century, amid globalized violence, rising demagogues, and the climate emergency, contemporary philosophers and theologians have begun to debate a fundamental question: Is our reality the result of the overflowing, ever-present creativity of Love, or the symptom of a traumatic rupture at the heart of all things? Drawing on decades of research in postmodern philosophy and experience as a psychotherapist, James H. Olthuis wades into this discussion to propose a radical ontology of Love without metaphysics. In dialogue with philosophers like John D. Caputo, Slavoj Žižek, Luce Irigaray, and others, Olthuis explores issues from divine sovereignty and the problem of evil to trauma and social ethics. Experience in therapeutic work informs these investigations, rooting them in journeys with individuals on the path to healing. Olthuis makes the bold claim that while trauma, pain, and suffering are significant parts of our human lives, nevertheless Love is with us to the very end. Creation is a gift that comes with a call to make something of it ourselves, a risky task we must take on with the promise that Love will win. We are all dancing in the wild spaces of Love: ex amore, cum amore, ad amorem.