Faith Seeking Conviviality traces the journey of a U.S. missionary into Brazil (and beyond), seeking to be faithfully present while also questioning the default settings of "good intentions." Taking Ivan Illich as the primary theological guide on that journey, Faith Seeking Conviviality narrates the discovery of a renewed imagination for Christian mission that arises as a response to two persistent questions. First, given the colonial history of Christian missionary expansion, on what basis do we go on fulfilling the "Great Commission" (Matt 28:16-20) as Christ's disciples? A second question, intimately related to the first, is: What makes it possible to embody a distinctively Christian presence that is missionary without being manipulative? In doing theology with and after Ivan Illich, Faith Seeking Conviviality does not offer a pull-off-the-shelf model for mission, but rather a framework for embodying the incarnational logic of mission that entails a "convivial turn"--delinking missionary discipleship from the lure of techniques and institutional dependence in order to receive and to share the peace of Christ relationally.

The first examination of predictive technology from the perspective of Catholic theology Probabilistic predictions of future risk govern much of society. In business and politics alike, institutional structures manage risk by controlling the behavior of consumers and citizens. New technologies comb through past data to predict and shape future action. Choosing between possible future paths can cause anxiety as every decision becomes a calculation to achieve the most optimal outcome. Tomorrow’s Troubles is the first book to use virtue ethics to analyze these pressing issues. Paul Scherz uses a theological analysis of risk and practical reason to show how risk-based decision theory reorients our relationships to the future through knowledge of possible dangers and foregone opportunities—and fosters a deceptive hope for total security. Scherz presents this view of temporality as problematic because it encourages a desire for stability through one’s own efforts instead of reliance on God. He also argues that the largest problem with predictive models is that they do not address individual reason and free will. Instead of dwelling on a future, we cannot control, we can use our past experiences and the Christian tradition to focus on discerning God’s will in the present. Tomorrow’s Troubles offers a thoughtful new framework that will help Christians benefit from the positive aspects of predictive technologies while recognizing God’s role in our lives and our futures.

• Popular author with broad appeal • New vision for shaping future church leaders The Church’s mission is not dependent upon economic or worldly boundaries. The gospel will expand and grow where people respond to God’s grace in their lives. The Episcopal Church, along with all denominational churches, is being forced to break out of old training models and traditions of ordination in this new age of mission. The Church must rethink formation of leaders (lay and clergy) to keep up with what God is already doing in the world. Participating in God’s mission will press us to reconsider assumptions about the vocations themselves, and their shape for the future.

We live in a time of unprecedented planetary ecocrisis, one that poses the serious and ongoing threat of mass extinction. Drawing upon a range of theoretical influences, this book offers the foundations of a philosophy of ecopedagogy for the global north. In so doing, it poses challenges to today's dominant ecoliteracy paradigms and programs, such as education for sustainable development, while theorizing the needed reconstruction of critical pedagogy itself in light of our presently disastrous ecological conditions.

**Winner of a 2022 American Educational Studies Association Critics′ Choice Book Award** This extensive Handbook brings together different aspects of critical pedagogy in order to open up a clear international conversation on the subject, as well as pushing the boundaries of current understanding by extending the notion of a pedagogy to multiple pedagogies and perspectives. Bringing together contributing authors from around the globe, chapters provide a unique approach and insight to the discipline by crossing a range of disciplines and articulating common philosophical and social themes. Chapters are organised across three volumes and twelve core thematic sections: Part 1: Social Theories of Critical Pedagogy Part 2: Seminal Figures in Critical Pedagogy Part 3: Transnational Perspectives and Critical Pedagogy Part 4: Indigenous Perspectives and Critical Pedagogy Part 5: On Education Part 6: In Classrooms Part 7: Critical Community Praxis Part 8: Reading Critical Pedagogy, Reading Paulo Freire Part 9: Communication, Media and Popular Culture Part 10: Arts and Aesthetics Part 11: Critical Youth Pedagogies Part 12: Technoscience, Ecology and Wellness The SAGE Handbook of Critical Pedagogies is an essential benchmark publication for advanced students, researchers and practitioners across a wide range of disciplines including education, health, sociology, anthropology and development studies

There have been various thinkers who have attempted to explain the Earth-altering (even ecocidal) features in modern life. Jacques Ellul, for instance, a French intellectual, became famous for his exposition of technique. But technique does not adequately address the institutional context out of which technique itself arises. In these essays, Paul Gilk stands on the shoulders of two American scholars in particular. One is world historian Lewis Mumford, whose work spans fifty years of scholarship. The other is classics professor Norman O. Brown, who brought his erudition into a systematic study of Freud. From these intellectuals especially, Gilk concludes that the accelerating ecocidal characteristics of globalisation are inherent manifestations of perfectionist, utopian, predatory institutions endemic to civilisation. Our great difficulty in arriving at or accepting this conclusion is that civilisation contains no negatives it is strictly a positive construct. We are therefore incapable of thinking critically about it. A corrective is slowly emerging from Green intellectuals. Green politics, says Gilk, is not utopian but eutopian. It is not aimed at perfectionist immortality but, rather, at earthly wholeness. Yet the ethical message of Green politics confronts a society saturated with utopian mythology. The question is to what extent, and at what speed, ecological and cultural breakdown will dissolve civilised, utopian certitudes and provide the requisite openings for the growth of Green, eutopian culture.