In Economic Theology, Goodchild offers a philosophical analysis of the contemporary economy in terms of the way it structures credit and faith. The Great Financial Crisis of 2007 and onwards has exposed the extent to which the economy functions as a network of credits and debts. Credit and debt may now be understood as the driving force of economic behaviour. In this analysis, economic theories of markets and money are also ways of ordering trust. Similarly, the institutions of money, finance and banking provide the framework enabling trust and cooperation. Goodchild explores how reliance on such theories and institutions produces disequilibrium dynamics, growing inequalities, increasing enclosure, resource depletion and breakdown. Nevertheless, the failures of the system only intensify efforts to extend the system itself. Building on and extending Goodchild’s Theology of Money, the author exposes the extent to which humanity has become enslaved within theories and institutions of its own making. As the second volume in his Credit and Faith trilogy, Goodchild explains how the economy itself is a way of shaping time and attention, care and evaluation, trust and cooperation, so directly assuming a theological role. This volume extends the theological critique of the dynamics of financial capitalism.

This Handbook introduces and systematically explores the thesis that the economy, economic practices and economic thought are of a profoundly theological nature. Containing more than 40 chapters, this Handbook provides a state-of-the-art reference work that offers students, researchers and policymakers an introduction to current scholarship, significant debates and emerging research themes in the study of the theological significance of economic concepts and the religious underpinnings of economic practices in a world that is increasingly dominated by financiers, managers, forecasters, market-makers and entrepreneurs. This Handbook brings together scholars from different parts of the world, representing various disciplines and intellectual traditions. It covers the development of economic thought and practices from antiquity to neoliberalism, and it provides insight into the economic–theological teachings of major religious movements. The list of contributors combines well-established scholars and younger academic talents. The chapters in this Handbook cover a wide array of conceptual, historical, theoretical and methodological issues and perspectives, such as the economic meaning of theological concepts (e.g. providence and faith); the theological underpinnings of economic concepts (e.g. credit and property); the religious significance of socio-economic practices in various organizational fields (e.g. accounting and work); and finally the genealogy of the theological–economic interface in Judaism, Christianity, Islam and in the discipline of economics itself (e.g. Marx, Keynes and Hayek). The Routledge Handbook of Economic Theology is organized in four parts: • Theological concepts and their economic meaning • Economic concepts and their theological anchoring • Society, management and organization • Genealogy of economic theology

Economy and Theology: Cusanus's Theory of Value, a study from the field of the history of philosophy, responds to the present-day interest in what is referred to as economic theology. This study aims to show that value (valor), one of the fundamental concepts of contemporary philosophy and economics, has its genealogy in the thought of Nicholas of Cusa. Starting from the economic context (the concept of price/pretium), Cusanus proposes the theory of value that, on the one hand, is objectively rooted in the Divine act of creation (God as the Minter) and, on the other hand, requires reading by human beings (human mind as a banker). While this theory appears in Cusanus’s late work The Bowling-Game, it is underpinned by his theory of knowledge, theory of human beings and human cognition against the background of his vision of the universe. Thus, the aim of the book is to try to answer the question about the role and tasks of human beings as a principal player in economic and social game. This description of human position emerges from the creative tension between human philosophical and theological reflection and certain economic solutions.

This volume brings together a prominent group of Christian economists and theologians to provide an interdisciplinary look at how we might use the tools of economic and theological reasoning to cultivate more just and moral economies for the 21st century.

This book shows why, in our modern society, many important questions in our public debates urge for attention to be given to questions about economy, and why religious thinking gives unexpectedly relevant perspectives on these. Neither economy nor religion is a private matter. Our daily life and personal decisions about lifestyle are marked by our public choices and attitudes. As we are actually part of complex and disturbing processes in an information society, our daily lives are changing in rapid ways. Beginning with a discussion of what public theology is actually about, the text moves on to discuss three dimensions of these processes: namely, our capitalist market economy, our urge for a common ground in the conflicts of that economy, and our responsibility for a sustainable lifestyle in that economy. Religious thinking, especially that of Gregory of Nazianzus (329-390), confronts questions about spiritual awareness in these domains.

In this unique volume, a new and distinctive perspective on hotly debated issues in science and religion emerges from the unlikely ancient Eastern Orthodox Christian tradition. Alexei Nesteruk reveals how the Orthodox tradition, deeply rooted in Greek Patristic thought, can contribute importantly in a way that the usual Western sources do not. Orthodox thought, he holds, profoundly and helpfully relates the experience of God to our knowledge of the world. His masterful historical introduction to the Orthodox traditions not only surveys key features of its theology but highlights its ontology of participation and communion. From this Nesteruk derives Orthodoxy's unique approach to theological and scientific attribution. Theology identifies the underlying principles (logoi) in scientific affirmations. Nesteruk then applies this methodology to key issues in cosmology: the presence of the divine in creation, the theological meaning of models of creation, the problem of time, and the validity of the anthropic principle, especially as it relates to the emergence of humans and the Incarnation. Nesteruk's unique synthesis is not a valorization of Eastern Orthodox thought so much as an influx of startlingly fresh ideas about the character of science itself and an affirmation of the ultimate religious and theological value of the whole scientific enterprise.

Political economy and Christian theology coexisted happily in the intellectual world of the eighteenth century. During the nineteenth century they came to be seen as incompatible, even mutually hostile. In the twentieth century they went their separate ways and are no longer on speaking terms. These fourteen essays by Anthony Waterman serve as snapshots of the history of this estrangement, and illustrate the gradual replacement of the discourse of theology by that of economics as the rational framework of political debate. Others have recently shown that both political economy and Christian theology are important, though somewhat neglected elements in modern intellectual history. This book is the first to combine these two lines of inquiry.

Since the early 20th century, economics has been the dominant discourse in English-speaking countries, displacing Christian theology from its previous position of authority. This path-breaking book is a major contribution to the interdisciplinary dialogue between economics and religion. Oslington tells the story of natural theology shaping political economy in the late 18th and early 19th centuries, emphasising continuing significance of theological issues for the discipline of economics. Early political economists such as Adam Smith, Josiah Tucker, Edmund Burke, William Paley, TR Malthus, Richard Whately, JB Sumner, Thomas Chalmers and William Whewell, extended the British scientific natural theology tradition of Francis Bacon, Robert Boyle and Isaac Newton to the social world. This extension nourished and shaped political economy as a discipline, influencing its theoretical framework, but perhaps more importantly helping legitimate political economy in the British universities and public policy circles. Educating the public in the principles of political economy had a central place in this religiously driven program. Natural theology also created tensions (especially reconciling economic suffering with divine goodness and power) that eventually contributed to its demise and the separation of economics from theology in mid-19th-century Britain. This volume highlights aspects of the story that are neglected in standard histories of economics, histories of science and contemporary theology. Political Economy as Natural Theology is essential reading for all concerned with the origins of economics, the meaning and purpose of economic activity and the role of religion in contemporary policy debates.

Starting with Marx and Freud, scholars have attempted to identify the primary ethical challenge of capitalism. They have named injustice, inequality, repression, exploitative empires, and capitalism's psychic hold over all of us, among other ills. Nimi Wariboko instead argues that the core ethical problem of capitalism lies in the split nature of the modern economy, an economy divided against itself. Production is set against finance, consumption against saving, and the future against the present. As the rich enjoy their lifestyle, their fellow citizens live in servitude. The economy mimics the structure of our human subjectivity as Saint Paul theorizes in Romans 7: the law constitutes the subject as split, traversed by negativity. The economy is split, shot through with a fundamental antagonism. This fundamental negativity at the core of the economy disturbs its stability and identity, generating its destructive drive. The Split Economy develops a robust theoretical framework at the intersection of continental philosophy, psychoanalytic theory, theology, and political economy to reveal a fundamental dynamic at the heart of capitalism.

Wariboko offers a critical-philosophical perspective on the logics and dynamics of finance capital in the twenty-first century in order to craft a model of the care of the soul that will enable citizens to not only better negotiate their economic existences and moral evaluations within it, but also resist its negative impact on social life.