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A Greener Faith
In a time of darkening environmental prospects, frightening religious fundamentalism, and moribund liberalism, the remarkable and historically unprecedented rise of religious environmentalism is a profound source of hope. Theologians are recovering nature-honoring elements of traditional religions and forging bold new theologies connecting devotion to God and spiritual truth with love for God's creation and care for the Earth. And religious people throughout the world are transforming the meaning of their faiths in the face of the environmental crisis. The successes and significance of religious environmentalism are manifest in statements by leaders of virtually all the world's religions, in new and "green" prayers and rituals, and in sophisticated criticisms of modern society's economy, politics, and culture. From the Evangelical Environmental Network to the Buddhist prime minister of Mongolia, the National Council of Churches to tree-planting campaigns in Zimbabwe, religious environmentalism has become a powerful component of the world environmental movement. In A Greener Faith, Roger S. Gottlieb chronicles the promises of this critically important movement, illuminating its principal ideas, leading personalities, and ways of connecting care for the earth with justice for human beings. He also shows how religious environmentalism breaks the customary boundaries of "religious issues" in political life. Asserting that environmental degradation is sacrilegious, sinful, and an offense against God catapults religions directly into questions of social policy, economic and moral priorities, and the overall direction of secular society. Gottlieb contends that a spiritual perspective applied to the Earth provides the environmental movement with a uniquely appropriate way to voice its dream of a sustainable and just world. Equally important, it helps develop a world-making political agenda that far exceeds interest group politics applied to forests and toxic incinerators. Rather, religious environmentalism offers an all-inclusive vision of what human beings are and how we should treat each other and the rest of life. Gottlieb deftly analyzes the growing synthesis of the movement's religious, social, and political aspects, as well as the challenges it faces in consumerism, fundamentalism, and globalization. Highly engaging and passionately argued, this book is an indispensable resource for people of faith, environmentalists, scholars, and anyone who is concerned about our planet's future.
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Living Forms of the Imagination
Religious belief characteristically requires imaginative engagement. If this is not to be confused with fantasy or wish fulfilment, we need some account of how the imagination can used through images of salvation: symbols and sacred narratives. Metaphysical reductionism inspired by success of the physical sciences, especially by the employment of recent molecular biology, creates an unprecedented challenge for reflective religious belief: ontology is confined to scientific description. Christian theology in particular has a long tradition of ‘faith seeking understanding’. This project is rendered implausible, if not totally incoherent, if the reductionist project prevails. There have been many forms of anti-reductionism in philosophical theology and in Anglophone discussion of religion. This book argues that the concept of imagination must play a core role in any successful anti-reductionist account. The role of imagination in psychology, ethics and aesthetics provides a good analogy for thinking about the imagination in religious belief. In dealing with the inner lives of other human beings, moral values or aesthetic qualities we need to employ the imagination: to suppose; form hypotheses; empathise or imaginatively engage with alien people or worlds in order to understand. The imaginative skills required remain very different from any quantifiable account of items and events in time and space, and yet remain necessary for the acquisition of genuine knowledge. Just as we use the imagination to relate to other minds, appreciate beauty and understand goodness, we need imagination to engage with God’s action in the world.
God Interrupted
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.
Black in Latin America
12.5 million Africans were shipped to the New World during the Middle Passage. While just over 11.0 million survived the arduous journey, only about 450,000 of them arrived in the United States. The rest—over ten and a half million—were taken to the Caribbean and Latin America. This astonishing fact changes our entire picture of the history of slavery in the Western hemisphere, and of its lasting cultural impact. These millions of Africans created new and vibrant cultures, magnificently compelling syntheses of various African, English, French, Portuguese, and Spanish influences. Despite their great numbers, the cultural and social worlds that they created remain largely unknown to most Americans, except for certain popular, cross-over musical forms. So Henry Louis Gates, Jr. set out on a quest to discover how Latin Americans of African descent live now, and how the countries of their acknowledge—or deny—their African past; how the fact of race and African ancestry play themselves out in the multicultural worlds of the Caribbean and Latin America. Starting with the slave experience and extending to the present, Gates unveils the history of the African presence in six Latin American countries—Brazil, Cuba, the Dominican Republic, Haiti, Mexico, and Peru—through art, music, cuisine, dance, politics, and religion, but also the very palpable presence of anti-black racism that has sometimes sought to keep the black cultural presence from view. In Brazil, he delves behind the façade of Carnaval to discover how this ‘rainbow nation’ is waking up to its legacy as the world’s largest slave economy. In Cuba, he finds out how the culture, religion, politics and music of this island is inextricably linked to the huge amount of slave labor imported to produce its enormously profitable 19th century sugar industry, and how race and racism have fared since Fidel Castro’s Communist revolution in 1959. In Haiti, he tells the story of the birth of the first-ever black republic, and finds out how the slaves’s hard fought liberation over Napoleon Bonaparte’s French Empire became a double-edged sword. In Mexico and Peru, he explores the almost unknown history of the significant numbers of black people—far greater than the number brought to the United States—brought to these countries as early as the sixteenth and seventeenth centuries, and the worlds of culture that their descendants have created in Vera Cruz on the Gulf of Mexico, the Costa Chica region on the Pacific, and in and around Lima, Peru. Professor Gates’ journey becomes ours as we are introduced to the faces and voices of the descendants of the Africans who created these worlds. He shows both the similarities and distinctions between these cultures, and how the New World manifestations are rooted in, but distinct from, their African antecedents. “Black in Latin America” is the third instalment of Gate