Larry L. Rasmussen – författare

Thoughtful observers agree that the planetary crisis we now face-climate change; species extinction; the destruction of entire ecosystems; the urgent need for a more just economic-political order-is pushing human civilization to a radical turning point: change or perish. But precisely how to change remains an open question.In Earth-honoring Faith, Larry Rasmussen answers that question with a dramatically new way of thinking about human society, ethics, and the ongoing health of our planet. Rejecting the modern assumption that morality applies to human society alone, Rasmussen insists that we must derive a spiritual and ecological ethic that accounts for the well-being of all creation, as well as the primal elements upon which it depends: earth, air, fire, water, and sunlight. He argues that good science, necessary as it is, will not be enough to inspire fundamental change. We must draw on religious resources as well to make the difficult transition from an industrial-technological age obsessed with consumption to an ecological age that restores wise stewardship of all life. Earth-honoring Faith advocates an alliance of spirituality and ecology, in which the material requirements for planetary life are reconciled with deep traditions of spirituality across religions, traditions that include mysticism, sacramentalism, prophetic practices, asceticism, and the cultivation of wisdom. It is these shared spiritual practices that can produce a chorus of world faiths to counter the consumerism, utilitarianism, alienation, oppression, and folly that have pushed us to the brink.Written with passionate commitment and deep insight, Earth-honoring Faith reminds us that we must live in the present with the knowledge that the eyes of future generations will look back at us.

Larry L. Rasmussen offers a dramatic new way of thinking about human society, ethics, and the health of our planet. Rejecting the modern ethical assumption that morality applies to human society alone, Earth-honoring Faith argues that we must derive a system of ethics and morality that accounts for the wellbeing of all creation on Earth, as well as the primal elements upon which it depends: earth, air, fire, water, and sunlight. Rasmussen shows that religious resources are essential in the difficult transition from an industrial-technological age to an ecological one. He advocates an alliance of spirituality and ecology, in which the requirements for planetary life are reconciled with the deep traditions of spirituality across religions -- mysticism, sacramentalism, asceticism, prophetic/liberative practices, and wisdom. These millennial, cross-cultural traditions are in need of their own conversion, however, if they are to be Earth-healing. Rasmussen poses critical questions: Are moral-spiritual traditions as we know them Earth-honoring or not? If not, how might they be? How might religious imagination expand the measure of the mind and heart in the service of planetary health? Who is leading the way? Rasmussen shows that by seeking to answer these questions, we can cease confining our moral views and daily habits to human society, instead placing them in the full community of earthly life. Joined to science and technology, religious ethics can find a new key for a new geological age: the Anthropocene. As Rasmussen demonstrates, fidelity to God can be lived more fully as fidelity to God and Earth.

What led Dietrich Bonhoeffer to his momentous decision to be involved in the plot to assassinate Adolf Hitler on July 20, 1944? What is the relation between his resistance activities and his theological and ethical reflections? Exploring these and other intriguing and complex relationships in Bonhoeffer's life and throughout the turbulent 1930s and 1940s, Larry Rasmussen characterizes Bonhoeffer's resistance as an enactment of his Christology lived out with utter seriousness. Originally published in 1972 and now updated with a new introduction by the author, Dietrich Bonhoeffer remains the defining study of Bonhoeffer's views of Jesus Christ, his ethics, and his resistance against Hitler and the Nazi regime.

How can a church in the richest and most powerful nation on earth respond to the needs of the poor, the hungry, and the oppressed? The authors of this book describe this issue with clarity and power, and explore the biblical perspectives that offer guidance toward a viable and more equitable future for both church and society.The authors call for a radical change in life-style based on a revolution in perspective and basic values.

A radical new look at the religious, economic, and political roots of terracide and how things can change for the better.This book offers an original assessment of the crisis caused by the combined impact of overpopulation, overconsumption, and economic and political injustice. It summons religious scholarship into urgent dialogue with the other disciplines and with the world's policymakers. The authors seek a new understanding of religion and its power since, for good or for ill, the world's religions will be players in the crises relating to population and the threat of ecocide. Two-thirds of the world's people affiliate with these religions and the other third cannot escape the influence of these symbol-filled cultural powerhouses.Ethics for a Small Planet offers complementary studies by two major social ethicists on these issues. Daniel C. Maguire indicts our male-dominated religions for the problems they have caused for our ecology and reproductive ethics. He raises the controversial questions of whether the very concept of God is a problem and whether Christianity's notions of afterlife and a divinized male have done more harm than good. Larry L. Rasmussen also recognizes that the problems of our planet are largely male-made and rich-dominated. He writes that Europeans packaged a form of earth-unfriendly capitalism and shipped it all over the world with missionary zeal. He ably scans the long history that led to the current manic rush to push the earth beyond its limits, and goes on to suggest moral norms and policy guidelines for sustainable communities and genuinely shared power.Both authors argue that there are positive and renewable moral energies in the world's religions and that unless religion, understood as a response to the sanctity of life, animates our ethical debates, the prospects for the world are grim. The sense of the sacred is presented here as the nucleus of the good and the only force that can bring about the lifestyle changes and power reallocations that are necessary to prevent terracide.