Wendell Berry and the Agrarian Tradition: A Common Grace

2004 ◽  
Vol 9 (1) ◽  
pp. 151
Author(s):  
Robert Burkholder ◽  
Kimberly A. Smith
Keyword(s):  
Wendell Berry ◽  
Common Grace

A Crucifix for Dracula: Wendell Berry Meets Edward O. Wilson

2001 ◽  
Vol 53 (4) ◽  
pp. 657 ◽  
Author(s):  
Harold Fromm ◽  
Edward O. Wilson ◽  
Wendell Berry
Keyword(s):  
Wendell Berry

Common Grace as a Hermeneutical Approach to Globalization?

2015 ◽  
Vol 80 (1) ◽  
pp. 78-98
Author(s):  
Frederike van Oorschot
Keyword(s):  
Public Theology ◽  
Sociological Analysis ◽  
Theological Interpretation ◽  
Methodological Problems ◽  
Common Grace

The reformed theologian Max L. Stackhouse develops a differentiated analysis and interpretation of globalization as part of his public theology. He consistently refers to Kuyper's concept of common grace and transfers Kuyper's teaching into a hermeneutical approach to sociological analysis. First, the paper sketches Stackhouse's understanding of globalization as a theological process, then analyses the influences of Kuyper's theology of grace and finally shows the theological roots of Stackhouse's doctrine of grace and methodological problems associated with it. It closes with remarks on the opportunities and limits of Stackhouse's approach to the theological interpretation of globalization.

scholarly journals Nothing in This World Is Indifferent to Us': The Primacy of Encounter and the Intersubjectivity of Nature

Lumen et Vita ◽  
2015 ◽  
Vol 6 (1) ◽  
Author(s):  
Anna Robertson
Keyword(s):  
Theological Anthropology ◽  
The United States ◽  
Natural World ◽  
Terry Tempest Williams ◽  
Human Relationships ◽  
United States Today ◽  
Wendell Berry ◽  
End Times ◽  
Ethical Response

“We’re moving from one plane of reality to another,” says Terry Tempest Williams in an interview with Yes! Magazine, “and what is required of us is spiritual.” Many people alive in the United States today have grown up bombarded by the seemingly futile refrain that if we don’t cut back on x (activity) in y (years), z (catastrophe) will ensue – with x becoming broader in scope, y becoming smaller in number, and z becoming more horrific with each passing year. Among the natural responses to such daunting and repetitive premonitions are anxiety and anguish: “Accept the anxiety, embrace the deeper anguish,” suggests Robert Jensen, “and then get apocalyptic.” Drawing upon Laudato si, liberation theology, and eco psychology, this paper argues for the importance of encounters (increasingly scarce) with the natural world, human and other-than-human, as a necessary spiritual practice grounding a commitment to ecojustice in times which are indeed end times of sorts. In a consideration of theological anthropology, I suggest, along with ecopsychologist Will Adams, that our subjectivity is indeed an intersubjectivity, arising out of our ethical response to not only the human other but also the other-than-human. We are by nature relational beings, and we must remember that this relation is not only relevant in human-human relationships. Liberation theologians have articulated the foundational nature of the encounter with poor – an experience which at once inspires awe, evokes mercy, and demands action – in grounding liberative praxis. Likewise, the encounter with nature, when its intersubjectivity is considered, grounds a praxis of ecojustice. Finally, understanding apocalypse in its etymological sense as “unveiling,” I argue for the role of the apocalyptic imagination, in making possible sustained exposure to such encounters, which entail both joy and despair. “Expect the end of the world,” writes Wendell Berry, “Be joyful though you have considered all the facts…Practice resurrection.”

Sign in / Sign up

Export Citation Format

Share Document