Original Sin and the Evolution of Sexual Difference develops an interdisciplinary conversation between evolutionary biology, feminist philosophy, and theology in order to illuminate the entanglement of Christian thinking about original sin with theologies of sexual difference. It then assesses the opportunities for rethinking original sin and its implications for theologies of sexual difference in light of developments in evolutionary biology and feminist theology and philosophy. Despite some resistances in the present age to conceptions of both original sin and meaningful sexual differences, this study argues that both can provide essential insights that help to make sense of some of the features of human life in the twenty-first century, especially the stubborn persistence of inequality, poverty, environmental degradation, and the pernicious patterns of sexual violence and abuse that have been uncovered by the #MeToo movement. To this end, Megan Loumagne Ulishney marshals resources from a variety of places-Augustine of Hippo, feminist theology, the Extended Evolutionary Synthesis, John Paul II, and a new group of feminist philosophers known as the New Feminist Materialists-to develop an analysis of original sin and sexual difference that is grounded in both scientific and theological insights about creaturely life. The project cultivates a sense of wonder at the diversity and unpredictability of human biology, a value for the role of creativity in the human participation that partially shapes our ongoing evolution, and humility about the extent to which we can predict and control the future of the evolution of our species. It illuminates the interdependencies that define creaturely life, the persistent entanglement of nature and culture, the centrality of desire to human identity and behaviour, and the role played by biology in the transmission of sin. It develops a vision of material life as evolving, generative, and imbued with activity, but also as simultaneously infected with sin and saturated with the divine.

Original Sin and the Evolution of Sexual Difference develops an interdisciplinary conversation between evolutionary biology, feminist philosophy, and theology in order to illuminate the entanglement of Christian thinking about original sin with theologies of sexual difference. It then assesses the opportunities for rethinking original sin and its implications for theologies of sexual difference in light of developments in evolutionary biology and feminist theology and philosophy. Despite some resistances in the present age to conceptions of both original sin and meaningful sexual differences, this study argues that both can provide essential insights that help to make sense of some of the features of human life in the twenty-first century, especially the stubborn persistence of inequality, poverty, environmental degradation, and the pernicious patterns of sexual violence and abuse that have been uncovered by the #MeToo movement. To this end, Megan Loumagne Ulishney marshals resources from a variety of places-Augustine of Hippo, feminist theology, the Extended Evolutionary Synthesis, John Paul II, and a new group of feminist philosophers known as the New Feminist Materialists-to develop an analysis of original sin and sexual difference that is grounded in both scientific and theological insights about creaturely life. The project cultivates a sense of wonder at the diversity and unpredictability of human biology, a value for the role of creativity in the human participation that partially shapes our ongoing evolution, and humility about the extent to which we can predict and control the future of the evolution of our species. It illuminates the interdependencies that define creaturely life, the persistent entanglement of nature and culture, the centrality of desire to human identity and behaviour, and the role played by biology in the transmission of sin. It develops a vision of material life as evolving, generative, and imbued with activity, but also as simultaneously infected with sin and saturated with the divine.

While transgender and non-binary identities are increasingly visible, too many Christians have either maintained a fearful silence, or have attacked 'transgenderism' as a threat to Christian faith and practice. More serious theological reflection is needed, not least of all in the Roman Catholic tradition. Moreover, the Catholic context presents particular challenges that are relevant beyond the Catholic world, due to the Church's widespread involvement in healthcare provision and education, and its traditions of thought around these activities. This volume considers the various questions to do with trans people in the life of the Church from an interdisciplinary, Catholic, ecumenical perspective, reaching out to academics, clergy and educated lay readers. It brings together perspectives from a variety of disciplines to provide a rigorous, wide-ranging engagement with these pressing issues; and includes a number of trans contributors, making their voices present in these discussions, which are about them, but from which they are often excluded. The first three chapters illustrate the development of Catholic thinking on transgender issues in recent decades. The second section of the book considers transgender identity from multiple perspectives: canon legal; legal; sociological, clinical; bioethical; and educational. The last two chapters of the second section shift the focus in the direction of theology and pastoral practice, themes that are explored by emerging theological scholars in the third section of the book.

Since the early 1990s, evolutionary psychology has produced widely popular visions of modern men and women as driven by their prehistoric genes. In Gender, Sexuality and Reproduction in Evolutionary Narratives, Venla Oikkonen explores the rhetorical appeal of evolutionary psychology by viewing it as part of the Darwinian narrative tradition. Refusing to start from the position of dismissing evolutionary psychology as reactionary or scientifically invalid, the book examines evolutionary psychologists’ investments in such contested concepts as teleology and variation. The book traces the emergence of evolutionary psychological narratives of gender, sexuality and reproduction, encompassing: Charles Darwin’s understanding of transformation and sexual difference Edward O. Wilson’s evolutionary mythology and the evolution-creationism controversy Richard Dawkins’ molecular agency and new imaging technologies the connections between adultery, infertility and homosexuality in adaptationist thought. Through popular, literary and scientific texts, the book identifies both the imaginative potential and the structural weaknesses in evolutionary narratives, opening them up for feminist and queer revision. This book will be of interest to students and scholars of the humanities and social sciences, particularly in gender studies, cultural studies, literature, sexualities, and science and technology studies.

"The Christian message of the drama of salvation provides the context for the dynamic exploration of the fundamental issues for human self-reflection and for theological enquiry. English language publication of this, the final work of Raymund Schwager, one of the key exponents of the ideas of Rene Girard, has been eagerly awaited."--BOOK JACKET.

In Resurrection Realism, Patrick Fletcher examines the key role played by Joseph Ratzinger, later Pope Benedict XVI (2005-2013), in the lively twentieth-century debates over the resurrection. Since Ratzinger has repeatedly claimed to be a follower of Augustine of Hippo, whose theology of resurrection has been so significant in Western Christianity, this book begins by identifying the key characteristics of that theology before studying Ratzinger's theology of resurrection in detail, examining the original sources of both Ratzinger and his German interlocutors, in order to paint the clearest picture to date of Ratzinger's thought on the resurrection. Some issues dealt with include: the development of Ratzinger's thought, the question of Augustinian duality and Thomistic hylomorphism, the salvation of matter, and the nature and identity of the risen body.

Fractal patterning is nature's way of economics, always tying back to previous iterations of evolved energy/ matter. Ecology, Eucharist and economy are of a piece in the "fractal iterations" of symbiotic patterning. Holistic living is a patterned process of "fractal rationality", the mindful linking of ecology, economy and Eucharist. Mindfulness is religiously consistent by way of the harmonized linking of communication, consciousness and conscience, what is "Trimorphic Resonance". There is no renewable wealth except that which cosmic energy/ substance provide. The balance that sustains codependent life is natural economy; waste of resources adversely affects the whole system. Nature's adjustment can profoundly unsettle - as the signs of the times show. Humankind has not yet grasped the control evolution holds over interdependent life-systems. Runaway Corporate Capitalism (profit above all else) is totally insensitive to natural ecology/ economy and to the immorality of out-of-control appetite. There is, however, a corrective that dampens appetites for power, profit and control, and that is Eucharistic Altruism. Eucharistic Altruism is a self-aware consciousness that owns a true sense of connection to the vital economics of natural ecology. Nature's economy functions on the principle that life supposes death as death supposes life. The way of renewal is for present life to pass on to future life lessons learned. Exploitation-for-profit is inconsiderate of the future in its self-interest passion. When Eucharistic Altruism controls, the uplift of evolution enables future wellbeing by sustaining nature. Eucharistic Altruism is the virtue that compels true religion - the hallmark of ecumenism.