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This book is about all the suffering and death produced by natural processes like tsunamis, genetic disorders, extreme weather events, even before climate change, and the whole evolutionary process leading to all living things on the planet. (The book is not about the violence men and women wilfully do to each other and to the planet). Many people find all this suffering and death due to natural processes hard to reconcile with the belief that these natural processes are created by a God who is all powerful, all knowing and wholly good. They expect such a God to create a different kind of universe without such suffering and death. The actual universe contradicts the universe expected. This is good enough reason for many people to decide to give up believing in God who is the creator of these natural processes. The book is an invitation for people to revisit that decision. The book comes from the author co-designing and co-lecturing with his atheist colleagues in History and Philosophy of Science at The University of Melbourne, a second-year subject, 'God and the Natural Sciences'. This took place over twenty years. Students with a wide variety of beliefs, enrolled in the subject from across the university. The book has three chapters. The first clarifies the problem in the problem of natural evil to ensure we are not talking past each other. The second chapter gives my answer to the problem of natural evil. I argue from this idea of God to the kind of universe we should expect God to create. The expected universe is found not to contradict the actual universe. The third chapter is 'Reality Checks', nine ways of testing the account of the kind of universe we should expect God to create. The book has an appendix where I discuss alternative ideas of God that are in circulation and address several other criticisms of the idea of God besides the problem of natural evil.

Like it or not, the Cross is the uncomfortable, scandalous symbol of Christianity. There is just no way of avoiding it. No other religion professes its faith with the image of a capital punishment. It was a gruesome form of torture and death in the ancient Roman Empire, and yet women and men wear this symbol on chains around their necks, on commitment rings or badges; they sign themselves with a Cross before prayers and even sports people are seen making this sign before an event. In his years of teaching and writing, Tony Kelly has continuously explored they 'why' of this symbol. Apart from the historical, political reasons that led to Jesus' death in this brutal way, why this form of death; where was God on Golgotha; what was the purpose or meaning of this death; could it have been avoided? These are just some of the questions raised on the cross of Jesus. Such questions were first asked by Jesus' friends and followers who seem to have had such high expectation of him. But these 'had hopes' (Lk 24:21) were shattered on Golgotha. The shock of his death was compounded by the fur- ther shock of his return to them-they named their experience as resurrection-a word only associated with the 'last days'. Death was one thing. Resurrection compounded the questions. As Jews, these friends and followers puzzled their experience in the light of their Jewish scriptures and traditions. First Paul, then the Gospel writers, and then John, the visionary, mined their scriptures and theology to find ways to communicate the inexpressible. From the Foreword by Mary Coloe, PBVM

De-colonising the Biblical Narrative, Volume Two is dedicated to the First Nations Australia in anticipation of establishing a Treaty that ensures their voice is heard within the constitution of the Australian government and acknowledging publicly the intrinsic value of their culture, espcially their spiritual bond with the Land on which they have been custodians for thousands of years. The precolonial treat and culture reflected in Genesis 12-25 establishes a biblical precedent for First Nations Australia to embrace and celebrate. Anyone reading the Abraham narratives of Genesis 12-25 who dares to identify with the worldview of First nations Australia-interpreters, First Nations Australia leaders, empathetic readers with de-colonised minds-will expect and discern three colonial factors influencing previous readings and interpretations of the narrative: language, interpreters, and narrators. A de-colonising hermeneutic is not only to become aware of past colonial translations of the narrative, but also to focus on the specific colonial dimensions of the narrative itself-reflected in the language, the idioms, the content or the theology of the narrative. The goal: to use this process of deep listening to discern and 'untangle' the precolonial narrative.

This little book, published in 1937, was one of the most controversial works of Catholic theology in the first half of the 20th century. It describes how theology was practiced at Le Saulchoir, the house of studies of the French Dominican province then in exile in Belgium. There, a distinct "school of theology" had emerged, one that favored critical historical investigation of the Christian tradition, including the thought of St. Thomas Aquinas. More interested in locating Aquinas in his own time and place than in drawing speculative conclusions from his works, it differed in orientation and methods from most other schools of theology at the time, including other houses of the Dominican Order. The book's author, Marie-Dominique Chenu (1895-1990) began teaching at Le Saulchoir in 1920, and was an enthusiastic proponent of its distinctive spirit and method. In 1932 he was promoted to master of theology and made regent of studies. He urged theologians to expand the horizons of their curiosity to include the achievements and challenges of their own day. In 1936, in a talk for the feast of St. Thomas, Chenu delivered an enthusiastic address about the work of Le Saulchoir, and was encouraged to turn it into this book. Not content with describing his school's orientation, Chenu was also critical of how theology was being pursued elsewhere, even by Dominicans, even in Rome. Roman Dominicans were displeased with the book, and it was quickly taken out of circulation. In 1942 it was placed on the Index of Forbidden Books and Chenu was removed from his teaching post and banished from Le Saulchoir. Despite its brevity, its limited initial audience, and its condemnation, this little book is historically significant. It represents a major trajectory of modern Catholic theology as it faced the turn to the subject in philosophy and the rise of historical consciousness in theology. Many of the ideas for which it was initially condemned were embraced at Vatican II and have since influenced the methods of contemporary Catholic theology. This translation includes a critical introduction situating the book in its historical context and provides footnotes to assist readers in identifying persons, events, and ideas.

De-colonising the Biblical Narrative, Volume Three is dedicated to those First Nations Australia peoples who were encouraged by colonists--especially the early missionaries--to believe in God. Early settlers were unaware that the term 'Lord' is not a title for God in the Bible. It is the name of the colonial God YHWH. The name of God in Christian times, according to the Rainbow Spirit Elders, is Father God, the father of Jesus Christ; it is not the colonial God YHWH who justified the actions of the colonial invaders. According to the Rainbow Spirit Elders, the colonial curse caused the Creator Spirit of the Land to cry in agony because the Lord was being desecrated, dispossessed, and polluted with Aboriginal blood. According to those Elders, the colonial curse traumatised the Land, the peoples of the Land-and the Creator Spirit in the Land. This third volume reflects the de-colonising approach developed by Anne Pattel-Gray, Norm Habel and other First Nations Australia, including Ken Sumner, Denise Champion, Rose Rigney and Sean Weetra.

De-colonising the Biblical Narrative, Volume Three is dedicated to those First Nations Australia peoples who were encouraged by colonists--especially the early missionaries--to believe in God. Early settlers were unaware that the term 'Lord' is not a title for God in the Bible. It is the name of the colonial God YHWH. The name of God in Christian times, according to the Rainbow Spirit Elders, is Father God, the father of Jesus Christ; it is not the colonial God YHWH who justified the actions of the colonial invaders. According to the Rainbow Spirit Elders, the colonial curse caused the Creator Spirit of the Land to cry in agony because the Lord was being desecrated, dispossessed, and polluted with Aboriginal blood. According to those Elders, the colonial curse traumatised the Land, the peoples of the Land-and the Creator Spirit in the Land. This third volume reflects the de-colonising approach developed by Anne Pattel-Gray, Norm Habel and other First Nations Australia, including Ken Sumner, Denise Champion, Rose Rigney and Sean Weetra.

This book is the culmination of a long companionship, a final link between a historian familiar with theology and a theologian keen on history. It was in February 1966 that Etienne Fouilloux met the Dominican theologian Yves Congar for the first time. He then began a thesis on the origins of ecumenism. Congar liberally opened his personal archives to him. For fifteen years, Congar did not leave the horizon of Fouilloux. Congar attended the defense of his thesis in 1980. Then, according to the work of the historian, the theologian was never far away, voluntary or involuntary protagonist of many of his studies on the theological crises of the 1930s and 1950s, the Second World War or the Second Vatican Council. In scattered but recurring touches, Fouilloux had already shed light on many aspects of Congar's work, including by publishing Journal d'un theologien. 1946-1956 (Editions du Cerf, 2000). Today, an overall plan and the cement necessary for writing a life story conceal the many stones previously brought to the building and finally constitute a biography of Father Congar. The sum is undeniably greater than the addition of the parts. Sabine Rousseau, Archives de Sciences sociales des religions October-December 2021.

'Duncan Reid is someone I call brother. He always invites me to speak to his classes; he is a person who shows respect for our culture and history.' Murrundindi, Wurundjeri Ngurungaeta (Head man of the Wurundjeri Clan of Melbourne) 'Duncan Reid tackles a mammoth but urgent task, the task of reimagining our ways of seeing in and through the eyes of the other. This is a task First Nations People have become adept at in the intersection between Aboriginality and the European way of seeing. Reid challenges us each to move out of our siloed thinking and be as expansive as the Australian continent in our engagement with the Great Creator Spirit who is indigenous to this place. Please read and digest.' Revd Glenn Loughrey MA, Wiradjuri, author, artist, Anglican Priest and Blackfella's Youngfella 'In an age where so much public discourse is characterised by loud voices and polarisation Duncan Reid's invitation to a deep listening to some indigenous voices comes as a much-needed alternative. More than ever we need to move beyond debate to dialogue real conversation where relationships are deepened rather than fractured. With sensitivity and humility Reid invites us to enter into real dialogue with the oldest human culture, to befriend our own stories and to understand the country on which we walk. It is indeed time we started listening and this small book is a valuable contribution to the dialogue that is so important if we are to know true reconciliation.' Rt Revd Jeremy Greaves, Bishop for the Northern Region, Anglican Diocese of Brisbane Rev Dr Duncan Reid is head of Religious Education at Camberwell Girls Grammar School in Melbourne, an adjunct lecturer at Trinity College Theological School Melbourne, and a member of the Network for Religion and Social Policy (RASP) and honorary research associate at the University of Divinity.

This book is the culmination of a long companionship, a final link between a historian familiar with theology and a theologian keen on history. It was in February 1966 that Etienne Fouilloux met the Dominican theologian Yves Congar for the first time. He then began a thesis on the origins of ecumenism. Congar liberally opened his personal archives to him. For fifteen years, Congar did not leave the horizon of Fouilloux. Congar attended the defense of his thesis in 1980. Then, according to the work of the historian, the theologian was never far away, voluntary or involuntary protagonist of many of his studies on the theological crises of the 1930s and 1950s, the Second World War or the Second Vatican Council. In scattered but recurring touches, Fouilloux had already shed light on many aspects of Congar's work, including by publishing Journal d'un theologien. 1946-1956 (Editions du Cerf, 2000). Today, an overall plan and the cement necessary for writing a life story conceal the many stones previously brought to the building and finally constitute a biography of Father Congar. The sum is undeniably greater than the addition of the parts. Sabine Rousseau, Archives de Sciences sociales des religions October-December 2021.

We Are Better Than This is a collection of essays and poetry addressing the Australian government's asylum seeker policy. The aims of the book are several: to provide some of the information about the situation in detention camps that is being withheld by the government; to correct some of the government's misrepresentations of the current situation; to clarify some of the complex legal issues surrounding the right to seek asylum, and to give some insight into the plight of those who are seeking asylum. It is hoped that this book will better inform people about the government's policies: to support those who are unsatisfied and seeking to change the situation, as well as those who are uncertain and need more easily accessible and reliable information. Contributors are drawn from several areas of expertise and engagement with asylum seekers.

This is a collection of speeches from 2023 about Albert Nolan OP from the launches of the Reluctant Prophet book in South Africa, Australia, Oxford, New York and Chicago from fellow activists in the ant-apartheid period, and others who knew and or admired him. Between 7 and 10 articles.

This is a collection of speeches from 2023 about Albert Nolan OP from the launches of the Reluctant Prophet book in South Africa, Australia, Oxford, New York and Chicago from fellow activists in the ant-apartheid period, and others who knew and or admired him. Between 7 and 10 articles.

This book is a collection of essays in honour of Albert Nolan OP, who died in October 2022 at the age of 88. Awarded the 'Order of Luthuli in Silver' by then President Thabo Mbeki in 2003 for his 'life-long dedication to the struggle for democracy, human rights and justice and for challenging the religious "dogma" especially the theological justification for apartheid', Nolan inspired a generation of Christian activists and theologians. From 1973-1980, he served as national chaplain for the National Catholic Federation of Students (NCFS) and also, until 1980, for the Catholic Students Association (CASA), which was formed in 1976 after black students began organising themselves into separate formations as Black Consciousness flourished. In 1977, Nolan was instrumental in establishing Young Christian Students movement (YCS) in South Africa. The contributions in this volume come from people around the world who knew him or worked with him over the years. The contributions deal with his family life, his time with the student movements, his life as Dominican, his periods as Dominican Provincial in Southern Africa, his involvement with the ANC, his work as a writer, a publisher of a journal and life in his later years. There are over 65 contributions, along with a Foreword by Timothy Radcliffe OP, a former Master General of the Dominicans.

With his particular questioning style, Jacques Arnould takes us on a journey through the history of space exploration and utilization from a multidisciplinary perspective. This book deals with philosophical and societal questions, national and international policy, legal and responsibility aspects. By asking the right questions, Jacques helps us understand many of the questions most humans ask themselves about why, what, for whom, for how long and how humanity will (or should) expand its presence in and benefit from outer space. The French CNES is the first space agency that decided to employ an expert in the ethics of space activities, and the International Space University and the University of South Australia are the only where space ethics is regularly taught in its programs as part of its unique multidisciplinary curricula.

With his particular questioning style, Jacques Arnould takes us on a journey through the history of space exploration and utilisation from a multidisciplinary perspective. This book deals with philosophical and societal questions, national and international policy, legal and responsibility aspects. By asking the right questions, Jacques helps us understand many of the questions most humans ask themselves about why, what, for whom, for how long and how humanity will (or should) expand its presence in and benefit from outer space. The French CNES is the first space agency that decided to employ an expert in the ethics of space activities, and the International Space University and the University of South Australia are the only where space ethics is regularly taught in its programs as part of its unique multidisciplinary curricula.

This little book, published in 1937, was one of the most controversial works of Catholic theology in the first half of the 20th century. It describes how theology was practiced at Le Saulchoir, the house of studies of the French Dominican province then in exile in Belgium. There, a distinct "school of theology" had emerged, one that favored critical historical investigation of the Christian tradition, including the thought of St. Thomas Aquinas. More interested in locating Aquinas in his own time and place than in drawing speculative conclusions from his works, it differed in orientation and methods from most other schools of theology at the time, including other houses of the Dominican Order.The book's author, Marie-Dominique Chenu (1895-1990) began teaching at Le Saulchoir in 1920, and was an enthusiastic proponent of its distinctive spirit and method. In 1932 he was promoted to master of theology and made regent of studies. He urged theologians to expand the horizons of their curiosity to include the achievements and challenges of their own day. In 1936, in a talk for the feast of St. Thomas, Chenu delivered an enthusiastic address about the work of Le Saulchoir, and was encouraged to turn it into this book. Not content with describing his school's orientation, Chenu was also critical of how theology was being pursued elsewhere, even by Dominicans, even in Rome. Roman Dominicans were displeased with the book, and it was quickly taken out of circulation. In 1942 it was placed on the Index of Forbidden Books and Chenu was removed from his teaching post and banished from Le Saulchoir.¿Despite its brevity, its limited initial audience, and its condemnation, this little book is historically significant. It represents a major trajectory of modern Catholic theology as it faced the turn to the subject in philosophy and the rise of historical consciousness in theology. Many of the ideas for which it was initially condemned were embraced at Vatican II and have since influenced the methods of contemporary Catholic theology.This translation includes a critical introduction situating the book in its historical context and provides footnotes to assist readers in identifying persons, events, and ideas.

This is a collection of essays and interviews from those who were involved in the late 1960s through to the early 1980s in a student organisation within the Australian Catholic Church, the Young Christian Student movement (YCS). An international movement, it was founded in Australia 1942 and was essentially for many years in Australia a secondary Catholic school movement. In other parts of the world, it was a tertiary sector movement. In the 1960s Australia had 25,000 members around the country. Groups varied in size from five or six to twenty-five members. Many Catholic secondary schools, and many dioceses, had YCS groups of senior secondary Catholic school students. By the late 1960s and early 1970s things began to change. The leadership of the movement was changing. Chaplains who had been present for many years began to move on or were encouraged to move on by the student leaders. It was becoming more and more a student led movement, a movement 'by students for students' following the inspiration of Joseph Cardijn the founder of the Young Christian Workers movement (YCW). In the late 1960s the Australian YCS began to participate in international meetings and in the 1970s various leaders, full-time workers from overseas, began to visit Australia. At the leadership level, full-time workers became more aware of what was occurring around the world in oppressive, military led, regimes and of apartheid in South Africa. The leadership became aware of YCS leaders in other places were being imprisoned, beaten or tortured. Material was being sent to the Australian National Office, in Melbourne, from the international office or other YCS groups around the world or from within the Asian region. From the National Office material was disseminated around the country. A rift developed between the bishops and the national leadership. School groups and groups generally began to close or cease to meet. At times this was encouraged by the full-timer workers or by school administrations. Nuns and priests who had been involved in the movements for many years were uncertain of what was happening. Some of the bishops saw the movement a s becoming too left wing and too political. Today there are very few groups and students involved in the Australian YCS.

This is a collection of essays and interviews from those who were involved in the late 1960s through to the early 1980s in a student organisation within the Australian Catholic Church, the Young Christian Student movement (YCS). An international movement, it was founded in Australia 1942 and was essentially for many years in Australia a secondary Catholic school movement. In other parts of the world, it was a tertiary sector movement. In the 1960s Australia had 25,000 members around the country. Groups varied in size from five or six to twenty-five members. Many Catholic secondary schools, and many dioceses, had YCS groups of senior secondary Catholic school students. By the late 1960s and early 1970s things began to change. The leadership of the movement was changing. Chaplains who had been present for many years began to move on or were encouraged to move on by the student leaders. It was becoming more and more a student led movement, a movement 'by students for students' following the inspiration of Joseph Cardijn the founder of the Young Christian Workers movement (YCW). In the late 1960s the Australian YCS began to participate in international meetings and in the 1970s various leaders, full-time workers from overseas, began to visit Australia. At the leadership level, full-time workers became more aware of what was occurring around the world in oppressive, military led, regimes and of apartheid in South Africa. The leadership became aware of YCS leaders in other places were being imprisoned, beaten or tortured. Material was being sent to the Australian National Office, in Melbourne, from the international office or other YCS groups around the world or from within the Asian region. From the National Office material was disseminated around the country. A rift developed between the bishops and the national leadership. School groups and groups generally began to close or cease to meet. At times this was encouraged by the full-timer workers or by school administrations. Nuns and priests who had been involved in the movements for many years were uncertain of what was happening. Some of the bishops saw the movement a s becoming too left wing and too political. Today there are very few groups and students involved in the Australian YCS.