This book presents a study of the rise of American neoliberalism in the aftermath of the modern Civil Rights movement, with particular attention given to the traumatic impact of the neoliberal age on countless African Americans. It also examines forms of black religiosity that function as modes of soul care in this context.

This book presents a study of the rise of American neoliberalism in the aftermath of the modern Civil Rights movement, paying particular attention to the traumatic impact of the neoliberal age on countless African Americans. Author Cedric C. Johnson takes a close look at the manner in which American neoliberalism has been able to preserve, articulate, and exploit constructions of race-based difference. The neoliberal age has engendered an extraordinary growth in economic disparities and social inequalities, with traumatic repercussions for innumerable African Americans. Historically, black religious forms have functioned as contested spaces, capable of organizing alternative modes of cultural, economic, and political life. This project examines forms of black religiosity that function as modes of soul care in this context. Johnson posits an innovative, multi-systems approach that informs practices of care for populations traumatized or threatened by the neoliberal age.

This volume offers a detailed analysis of how the current phase of capitalism is eating away at social, interpersonal, and psychological health. Drawing upon an interdisciplinary body of research, Bruce Rogers-Vaughn describes an emerging form of human distress—what he calls ‘third order suffering’—that is rapidly becoming normative. Moreover, this new paradigm of affliction is increasingly entangled with already-existing genres of misery, such as sexism, racism, and class struggle, mutating their appearances and mystifying their intersections. Along the way, Rogers-Vaughn presents stimulating reflections on how widespread views regarding secularization and postmodernity may divert attention from contemporary capitalism as the material origin of these developments. Finally, he explores his own clinical practice, which yields clues for addressing the double unconsciousness of third order suffering and outlining a vision for caring for souls in these troubling times.

Decolonizing Interreligious Educationexplores multiple injustices, focusing on the lived experience, unaddressed grief, and acts of resistance and resilience of populations most impacted by coloniality and white supremacy. It lifts up the voices of those speaking from embodied experience of suffering multiple oppressions based on negative constructs of race, religion, skin color, nationality, etc. Engaging ideological critique, construction of knowledge beyond dominant lenses, and acts of resistance are presented from the perspective of those most impacted by systemic injustice. It challenges interreligious education to frame encounters where the impact of intergeneration trauma and the realities of power differentials are recognized and the contributions of all voices are truly integrated. It challenges the fields of religious and interreligious education to imagine a broadened view that includes recognition of the role played by religion in harm done and to take a leadership role in engaging processes of accountability and redress.

In Vulnerability and Resilience, vulnerability is not the final word. Rather, resilience provides the cutting edge and living breath in the stories of subjects who are vulnerable. And they have many stories: stories of being trapped in bodies, teachings, and/or situations that make them (and others like them) vulnerable to discrimination, hatred, and rejection; stories of being trapped because of their bodies, theologies, and/or cultures; and stories of being trapped for no-good reason. For subjects who are vulnerable, life is like a maze of traps, and stories of resilience keep them going. The contributors to Vulnerability and Resilience refuse to be trapped. At the intersection of body and liberation theologies, they tell their stories in the hope that they will expose cultures that make individuals and communities vulnerable, and that those stories will encourage vulnerable subjects to be resilient and bring change to theological institutions that conserve vulnerability. Because of the location of the contributors—the Americas, Africa, Asia, Europe, Caribbean, and Oceania—this book is a testimony that vulnerability is present all over the world, and that resilience is a liberating alternative.

Susan J. Dunlap offers the theological fruits of time spent working as a chaplain with people without homes. After depicting the local history of her small southern city, she describes the prayer service she co-leads in a homeless shelter. Clients offer words of faith and encouragement that take the form of prayer, sayings, testimony, song, and short sermons. Dunlap describes both these forms of expression and their theological content. She asserts that these forms and beliefs are a means of survival and resistance in a hostile world. The ways they serve these purposes are further demonstrated in life stories told as testimonies, incorporating scripture, sayings, oral tradition, and popular culture. Dunlap concludes that white supremacy and neoliberalism have produced the problem of homelessness in America and are forms of idolatry. The faith and practices shared at the shelter are spiritual and theological resources for people in the grip of and seeking freedom from this idolatry. Claiming that only God can free us from bondage to idolatry and that to draw close to the poor is to draw close to God, Dunlap calls for proximity to people living without homes who are practicing their faith amid poverty.

The United States is witnessing a rise in the religiously unaffiliated. Participation in traditional religious settings is in decline. But everyone inhabits a location relative to religion, whether or not they practice or identify with a religious tradition. People engage in religious encounters and relationships in myriad ways, and their religious location is one part of their intersecting identities. This shifting religious landscape challenges spiritual caregivers to provide competent care and counsel that honors how persons' religious locations intersect. Jill Snodgrass argues that without a theoretical understanding of religious location, chaplains, counselors, and other spiritual caregivers are left without sufficient tools to navigate this relational terrain. In The Art of Spiritual Care across Religious Difference, she gathers practices and insights from experienced spiritual caregivers and scholars to explore the concept of religious location--a term initially coined by pastoral theologian Kathleen Greider--as an aspect of an individual's intersecting identity. Snodgrass presents a compilation of essays that help spiritual caregivers think reflexively about their own religious locations and how these locations influence relational dynamics with care seekers within a diversity of cultural contexts. This vigorous compilation advances the fields of pastoral and practical theology as well as spiritual care and counseling by developing a robust, interreligious theory of religious difference grounded in insights from Christianity, Buddhism, Confucianism, and Islam. As such, The Art of Spiritual Care across Religious Difference presents a well-timed resource for the training of religiously competent caregivers to serve in hospitals, prisons, places of worship, community mental health centers, offices of campus ministry, and more. Scholars and practitioners will quickly discover that this book will serve as an enduring resource to meet the training needs for spiritual caregivers in ways that will help them to build enduring competencies.