These ten essays from the annual Faulkner and Yoknapatawpha Conference, held in 1989 at the University of Mississippi, explore the religious themes in William Faulkner's fiction. The papers published here conclude that the key to religious meaning in Faulkner may be that his texts focus not so much on God but on a human aspiration of the divine.

Historical Dictionary of Kierkegaard's Philosophy, Second Edition chronicles the life and thoughts of the great Danish thinker Søren Kierkegaard (1813-55). What makes this volume essential is its extensive scope: it provides a glossary of concepts, persons, and places related to Kierkegaard’s authorship, from “Absolute” to “Hans Christian Ørsted.” This is done through a chronology, an introduction, and an extensive bibliography. The dictionary section has more than 200 cross-referenced entries oncepts, persons, and places related to the life and work of Søren Kierkegaard. This book is an excellent resource for students, researchers, and anyone wanting to know more about this subject.

In the face of today's unprecedented ecological crisis, Christianity is often seen not only as sharing in the guilt of causing this crisis, but also as unwilling and incapable of providing any help in re-envisioning the required new way of life on earth. This view is justified when we consider how modern Christian theology has tended to denigrate the natural world and how the prevalent world-deserting Christian eschatology forms a spirituality that is fundamentally insensitive and indifferent to nature. In light of this, a meaningful Christian contribution to today's world of enormous ecological suffering must lie in envisioning a fundamentally new ecological vision of humanity's relationship to nature as well as providing an ethical energy to transform our current path of self-destruction. In this book, Bryan J. Lee finds, in Jurgen Moltmann's eschatological panentheism, a viable pathway toward a Christian ecological re-envisioning of the relationship between God and humanity and between humanity and nature. Furthermore, Lee demonstrates in a persuasive way how Christian worship can and should be the epicenter of ecological transformation of the society, emphatically interpreting Christian worship as an ecological-eschatological anticipation of God's cosmic perichoresis.

What does theology have to do with sociology? Do the social sciences in general provide helpful assistance to theologians? Does theology have anything to contribute to social theory? This compendium of essays attempts to address such questions. In so doing, it confronts assumptions about how academic disciplines are best articulated, whether within their own airtight frames or in dialogue with one another. The essays in the first half of the book accomplish this from historical and methodological perspectives, while the remaining essays present case studies or constructive proposals for how theology might engage the social sciences in productive ways. For those particularly interested in the ongoing development of theologies of liberation, this book will be timely. The essays, reflecting a definite international flavor, are written in honor of Lee Cormie, a long-standing advocate of what he calls the "new voices" in theology that have irrupted in the wake of Vatican II. Cormie has spent over three decades teaching theologies of liberation at the Toronto School of Theology on the campus of the University of Toronto. This book continues the many conversations that his teaching has provoked.

Gender, Violence, and Justice is a volume of collected essays by an expert in the field of violence against women and pastoral theology. It represents over three decades of research, advocacy, and pastoral theological reflection on the subject of sexual and domestic violence. Topics include intimate partner violence, sexual abuse and trauma, and clergy sexual misconduct; controversial theological issues such as forgiveness; and, as well, positive frameworks for fostering well-being in families, church, and society. Framed by a foreword and an introduction that place this work in the context of new and contemporary challenges in theory and practice, these essays show an evolution of issues and frameworks for theology, care, and activism arising over time from the movement to end violence against women (both within and beyond religious communities)—while at the same time demonstrating an unchanging core commitment to gender justice.

This work represents the attempts of several major scholars to respond to the historical problems presented throughout the biblical testimony and their description of what this means for reading scripture. Walter Brueggemann, for example, has written a wonderful article on various historical problems within the book of Genesis, beginning with Von Rad's and Noth's use of source criticism and his own understanding of how historically dissimilar texts can function within scripture. This book honors the work and life of Gerald Sheppard, who broke ground in biblical studies by describing what it means to read the Bible as Jewish and Christian Scripture. It distinguishes between the original historical dimensions of the text or mere redaction levels of tradition history and what Sheppard regarded as the "Scriptural Form" of the biblical testimony. It provides new and fresh ways for describing scripture as both a human testimony and also divine revelation. The Bible as a Human Witness to Divine Revelation provides examples of how major scholars have responded to the limits of the older-modern criticisms within the framework of still applying a variety of historical criticisms and paying attention to the later formation and context of the biblical book. It also helps readers understand how to hear "the word of God" through biblical text that are filled with historical dissimilarities or even contradictions. The book shows scholarly examples that respond to crises of both the pre-modern and modern eras as unfinished projects because pre-modernity tended to ignore the human dimensions of scripture and modernity tended to limit its inquiry only to that single dimension

In June 2015, Canada’s Truth and Reconciliation Commission released 94 Calls to Action that urged reform of policies and programs to repair the harms caused by the Indian Residential Schools. Decolonizing Discipline is a response to Call to Action 6––the call to repeal Section 43 of Canada’s Criminal Code, which justifies the corporal punishment of children. Editors Valerie Michaelson and Joan Durrant have brought together diverse voices to respond to this call and to consider the ways that colonial Western interpretations of Christian theologies have been used over centuries to normalize violence and rationalize the physical discipline of children. Theologians, clergy, social scientists, and First Nations, Inuit, and Métis leaders and community members explore the risks that corporal punishment poses to children and examine practical, non-violent approaches to discipline. The authors invite readers to participate in shaping this country into one that does not sanction violence against children. The result is a multifaceted exploration of theological debates, scientific evidence, and personal journeys of the violence that permeated Canada’s Residential Schools and continues in Canadian homes today. Together, they compel us to decolonize discipline in Canada.

In its creative integration of the disciplines of writing, rhetoric, and theology, Writing Theology Well provides a standard text for theological educators engaged in the teaching and mentoring of writing across the theological curriculum. As a theological rhetoric, it will also encourage excellence in theological writing in the public domain by helping to equip students for their wider vocations as writers, preachers, and communicators in a variety of ministerial and professional contexts.

Most Ontario universities were established by Christian denominations; a Christian ethos was assumed and pervasive, and students were required to take courses designed to teach and inculcate religion. This insightful and comprehensive study demonstrates how, as Ontario society became secularized and pluralistic, so too did universities. Today, religion is again studies in university classrooms but as “religious studies,” a relatively new field that reflects the religiously pluralistic nature of Ontario and the world-wide explosion of knowledge. This authoritative volume will be of interest to students of religion in and outside academic circles, to adminstratots of academic institutions and granting agencies and to persons wanting to know more about the social and cultural changes that have transformed Ontario and Canadian society.