No CrossRef data available.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
Published online by Cambridge University Press: 15 December 2020
1 For example, Elizabeth A. Johnson issued an early call to heed the cry of the Earth and asked how natural law can still function as a moral guide if the laws of nature themselves are “shot through with chance and indeterminacy”; see “Presidential Address: Turn to the Heavens and the Earth: Retrieval of the Cosmos in Theology,” CTSA Proceedings 51 (1996): 8, 12. Marjorie Hewitt Suchocki's work on evolutionary development and sin contributes a creative spirituality of reconciliation through memory, creativity, and imagination; see The Fall to Violence: Original Sin in Relational Theology (New York: Continuum, 1995).
2 Levine, Amy-Jill, Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi (New York: HarperCollins, 2014)Google Scholar. Aside from Levine, women theologians seem to be underrepresented in the dialogue, though many women are leading voices in the field of faith and science; witness other reviewers in this colloquium. Women do appear in the footnotes in greater density.
3 Pope Francis, Laudato Si’: On Care for Our Common Home (May 24, 2015), http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html.
4 Erin Lothes Biviano, “Elizabeth A. Johnson and Cantors of the Universe: The Indwelling, Renewing, and Moving Creator Spirit and a Pneumatology from Below,” in Turning to the Heavens and the Earth: Theological Reflections on a Cosmological Conversion: Essays in Honor of Elizabeth A. Johnson (Collegeville, MN: Liturgical Press, 2016).
5 Denis Edwards, “Every Sparrow that Falls to the Ground: The Cost of Evolution and the Christ-Event,” Ecotheology 11, no. 1 (2006): 108, 114, 118.
6 John Polkinghorne, “Kenotic Creation and Divine Action,” in The Work of Love: Creation as Kenosis, ed. John Polkinghorne (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2001), 96.
7 Ibid., 101.
8 Ibid., 104.
9 In this regard Polkinghorne rejects the kenosis of novelty, hoping that God may act in new ways unconstrained by divine action of the past; see Polkinghorne, “Kenotic Creation and Divine Action,” 105.
10 Ilia Delio, OSF, Crucified Love: Bonaventure's Mysticism of the Crucified Christ (Quincy, IL: Franciscan Press, 1998); The Emergent Christ: Exploring the Meaning of Catholic in an Evolutionary Universe (Maryknoll, NY: Orbis Books, 2011).
11 Gloria L. Schaab, The Creative Suffering of the Triune God: An Evolutionary Theology (New York: Oxford University Press; 2007); Trinity in Relation: Creation, Incarnation, and Grace in an Evolving Cosmos (Winona, MN: Anselm Academic, 2012).
12 J. Matthew Ashley, Interruptions: Mysticism, Politics, and Theology in the Work of Johann Baptist Metz (South Bend, IN: University of Notre Dame Press, 1998).
13 Erin Lothes Biviano, Inspired Sustainability: Planting Seeds for Action (Maryknoll, NY: Orbis Books, 2016).
14 For an excellent study, see Daniel P. Castillo, An Ecological Theology of Liberation: Salvation and Political Ecology (Maryknoll, NY: Orbis Books, 2019).
15 Glenn A. Albrecht, “Exiting the Anthropocene and Entering the Symbiocene,” Psychoterratica, December 17, 2015, https://glennaalbrecht.com/2015/12/17/exiting-the-anthropocene-and-entering-the-symbiocene/.