Western society moved from a period in which Christianity was the dominant spiritual force to one of nationalism and then to making the economy the object of public devotion. Today this is challenged by those seeking the health of the Earth including all its inhabitants. The World Bank is the economistic institution most open to Earthist concerns. The book evaluates the Bank's potential for leadership in broadening public goals from narrowly economic goods to inclusive ones.

Mechanistic dehumanization occurs when human beings are objectified and exploited as a means to an end, comparable to expendable components of a machine. This misconstruction of human value is a source and sustainer of overproduction, an excess of consumption, and the pursuit of unrestrained economic growth, damaging both people and the planet. Can the Evangelical Lutheran Church in America (ELCA) Global Mission respond to mechanistic dehumanization through mission as accompaniment? The notion of mission as accompaniment, which emerges from liberation theology and development methodology, promotes solidarity among church companions that embodies interdependence and mutuality. Grounded in the New Testament expression of koinonia, Mission as Accompaniment is affirmed in this study as a suitable foundation to counteract mechanistic dehumanization. Through this research with the University of KwaZulu-Natal (South Africa) Theology and Development program, Brian E. Konkol incorporates economics, ecology, anthropology, and postcolonial missiology. He maintains that two particular elements—the African concept of Ubuntu, and an Olive Agenda—when integrated into mission as accompaniment, will equip the ELCA Global Mission with an advocacy-driven trajectory in response to mechanistic dehumanization.

Greening Philosophy of Religion: Process, Ecology, and Ethics develops fruitful avenues for the theory and practice of greening philosophy of religion. Collected with a pluralistic conception of both philosophy and religion, the chapters in this volume address pressing and timely issues that involve imagining ecological democracy as an ideal horizon for facing climate catastrophe, with a radical hope and sober vision for realizing a more sustainable planetary economy that places a high value on food sovereignty, an ethic of trust, and inter-religious conversations. Edited by Jea Sophia Oh and John Quiring, this book offers a vital contribution to the fields of philosophy of religion, environmental ethics, religion and ecology, comparative philosophy, and ecotheology—all tuned to the note of process thinking and a deep ecological sensibility.

The Encyclopedia of Religion and Nature, originally published in 2005, is a landmark work in the burgeoning field of religion and nature. It covers a vast and interdisciplinary range of material, from thinkers to religious traditions and beyond, with clarity and style. Widely praised by reviewers and the recipient of two reference work awards since its publication (see www.religionandnature.com/ern), this new, more affordable version is a must-have book for anyone interested in the manifold and fascinating links between religion and nature, in all their many senses.

The Dilemmas of Social Democracies seeks to advance the eradication of poverty and the ethical construction of social democracy and sustainable peace. Howard Richards and Joanna Swanger argue that the reason that capitalism resists transformation and that social democracy is so hard to achieve is because of the philosophical and institutional underpinnings-the constitutive rules-of capitalism; the book therefore explores the historical origins of these rules, their implications for blocking progress toward social justice, and how they can be improved.

The modern university, which has its origins in 18th and 19th century Germany, is currently at war within itself. It seeks to portray itself on the one hand as an engine of economic development and, on the other hand, as existing for the sake of disinterested scholarly reflection and as a repository for human culture. The author outlines an entirely different conception of what the university must become if it is to be a force for good in the world. The author contends that the modern university actively participates in the breakdown of human communities and the destruction of the natural world. He identifies the university's commitments to academic disciplines, philosophical materialism, and economism (the modern faith that infinite economic growth is both possible and desirable) as the roots of its negative impact, and calls for changes that would make the university a powerful agent for good in the world.

The fair and equitable distribution of wealth and the cultivation of proper attitudes toward material goods and economic development concern all religious traditions alike. In so far as the dynamics of the world market or the global economic system transcend the competency and control of any particular religion, dialogue between religions, as well as between religionists and economists becomes both possible and necessary. This volume brings together religious thinkers from various traditions as well as economists to reflect on the possibilities and the challenges of such dialogue.