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By expanding the metaphor of light within the Christian and Quaker traditions to include light's role in our planet's ecosystems, this project develops an ecotheology of light. The authors connect the Inward Light to interdependence theologies and implications for Friends testimonies.
As the community of life on this planet experiences the anthropogenic climate crisis, what tools from faith traditions can help us meet the coming challenges? By expanding the metaphor of light within the Christian and Quaker traditions to include light’s role in ecosystems, this project develops an ecotheology of light that aims to answer this question. Cherice Bock and Christy Randazzo draw on their contexts in the Religious Society of Friends, placing the Quaker Inward Light in dialogue with the Bible, and light in Eastern Orthodox, ecological, and interdependence theologies. The Quaker ecotheology of light developed argues that Light is a vitally important and mutually translatable metaphor providing a common language that can aid humanity, reinterpreting traditions to meet this moment with spiritual grounding to transition to a just and sustainable future for the Earth, our common home. Bock and Randazzo connect this ecotheology of light with implications for Friends testimonies.
In our best moments, Friends have been in the middle of the action around the social justice issues of each time period, discerning to the best of their abilities the direction the Inward Light leads and speaking truth to power. In our own time, climate justice can no longer be ignored if we want to have a healthy planet to live on and if we want to participate in the heart of the justice movements of the twenty-first century. To work on climate justice requires Quakers in the United States to revisit the practices and history of the Religious Society of Friends, recognizing the ways we have been complicit in unjust land acquisition, natural resource depletion, the intersecting injustices surrounding environmental racism, classism, and gender disparities, and the impacts of globalization. This book offers a series of meditations on the Quaker ecology, both internally in our denomination as well as in our connections to the world around us. It forms an invitation to participate in an Eco-Reformation, altering the trajectory of our Society through re-membering our history and reimagining our future as participants in the community of all life.
Grapple with Lenten themes as they relate to our relationship with Earth, with Indigenous worldviews, and with the beauty and vulnerability of this land and our place in it.
In seven letters to a fictional correspondent, Steve Chase describes his spiritual journey among Quakers. The writer introduces the Quaker way to a newcomer in language that is personal and gentle, while offering powerful inspiration through stories.
Open to New Light is not only for readers interested in exploring Quaker history and principles but also for anyone interested in different faiths and the relationships between them. The topics covered include Quakers' historic interfaith encounters, as well as more recent engagements with Muslims, Jews, Buddhists, Hindus and Jains, Sikhs, Baha'is, followers of Indigenous religions and Humanists.
The Quakers were by far the most successful of the radical religious groups to emerge from the turbulence of the mid-seventeenth century—and their survival into the present day was largely facilitated by the transformation of the movement during its first fifty years. What began as a loose network of charismatic travelling preachers was, by the start of the eighteenth century, a well-organised and international religious machine. This shift is usually explained in terms of a desire to avoid persecution, but Quakers, Christ, and the Enlightenment argues instead for the importance of theological factors as the major impetus for change. In the first sustained account of the theological changes guiding the development of seventeenth-century Quakerism, Madeleine Pennington explores the Quakers' positive intellectual engagement with those outside the movement to offer a significant reassessment of the causal factors determining the development of early Quakerism. Considering the Quakers' engagement with such luminaries as Baruch Spinoza, Henry More, John Locke, and John Norris, Pennington unveils the Quakers' concerted attempts to bolster their theological reputation through the refinement of their central belief in the 'inward Christ', or 'the Light within'. In doing so, she further challenges stereotypes of early modern radicalism as anti-intellectual and ill-educated. Rather, the theological concerns of the Quakers and their interlocutors point to a crisis of Christology weaving through the intellectual milieu of the seventeenth century, which has long been under-estimated as significant fuel for the emerging Enlightenment.
This study explores the reception of mystical texts among Quakers, looking at Robert Barclay and John Cassian, Sarah L. Grubb and Jeanne Guyon, Caroline Stephen and Johannes Tauler, Rufus Jones and Jacob Boehme, and Teresina Havens and Buddhist texts.
In Adventures in the Spirit, respected and influential theologian Philip Clayton argues that two major intellectual movements of our day-panentheism and emergence-are converging and that together they offer exciting new vistas for theological reflection. On the one hand, over the last decades many theologians have been re-conceiving the God-world relation panentheistically, affirming a radical indwelling of God within the world and the world within God. On the other hand, scientists have begun to abandon the reductionist ideology that characterized much of the modern period, with a new emphasis on emergence. Their study of how new, novel structures and entities arise throughout the evolutionary process yields a much more open-ended, holistic vision of reality, Clayton argues.