Vulnerability and Flourishing

Auteur

Cristina Lledo Gomez is the Presentation Sisters Lecturer at BBI-The Australian Institute of Theological Education and a Religion and Society Research Fellow at Charles Sturt University's Public and Contextual Theology Research Centre. Her current role at BBI-TAITE is directed toward promoting women's spiritualities, feminist theologies, and ecotheologies. She earned her Master of Theology at the Sydney College of Divinity (Catholic Institute of Sydney) and her PhD in Theology at Charles Sturt University, Australia. She was the first lay Chair of the Australian Catholic Social Justice Council and Chair of the Committee for Underrepresented Ethnic Groups at the CTSA. She is a contributor to Theology in a Post-Traumatic Church (Orbis).

John N. Sheveland is professor of religious studies and Flannery Chair in Catholic Theology, Gonzaga University. He teaches courses in theology, interreligious dialogue, and religion and violence. In 2019, he began a four year term on the National Review Board, an advisory body for the United States Conference of Catholic Bishops. He received a Master of Arts in Religion from Yale Divinity School and a Doctorate of Philosophy in Systemic and Comparative theology from Boston College. He is the editor of Theology in a Post-Traumatic Church (Orbis).

Texte du rabat

In the wake of various sexual abuse crises and patterns of abuse and cover-up which deny voice and agency to many, an important work of a post-traumatic church and society is to attune to the various and evolving ways vulnerability can be experienced. Vulnerability and Flourishing aims to develop theological and multidisciplinary resources for responding to vulnerability to violence and abuse, in support of the flourishing of all of God's creation. When is vulnerability a good, and when is it subject to manipulation and harm? How might society and church understand vulnerability today, deconstruct and analyze its various manifestations and build up a way of life that cares for and protects the vulnerable, even paving ways forward for flourishing? How might the church reimagine itself if its preferential option for the poor expressed itself more intentionally as a preferential option for the vulnerable?