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Notes
1 James Baldwin, I Am Not Your Negro (New York: Vintage International, 2017), Kindle, 47.
2 Louis-Marie Chauvet, Symbol and Sacrament: Sacramental Reinterpretation of Christian Existence, trans. Madeleine M. Beaumont and S. J. Patrick Madigan (Collegeville, MN: Liturgical Press, 2018), 328.
3 Tissa Balasuriya, Eucharist and Human Liberation (Sri Lanka: Centre for Society and Religion, 1977), 2.
4 See Don E. Saliers, “Liturgy and Ethics: Some New Beginnings” and “Afterword: Liturgy and Ethics Revisited,” in Liturgy and the Moral Self: Humanity at Full Stretch Before God, ed. E. Byron Anderson and Bruce T. Morrill (Minnesota: Pueblo Books, 1998), 15–37 and 209–224, respectively.
5 For including nature in this movement of lexes, see Cláudio Carvalhaes, “Lex Natura: A New Way Into a Liturgical Political Theology,” in T&T Clark Handbook to Political Theology, ed. Rubem Rosário-Rodriguez (London: T&T Clark, Bloomsbury, 2019).
6 1 Peter 2:5–9.
7 Leonardo Boff, Sacraments of Life: Life of the Sacraments (Washington, DC: Pastoral Press, 1987).
8 Walter Benjamin, Understanding Brecht, trans. Anna Bostock (New York: Verso Books, 2003), 1.
9 Cláudio Carvalhaes, “Liturgical Liberation Theology” (paper presented at Liturgical Conference, Hildesheim, Germany, August 27–29, 2018).
10 Jason Byassee, “For Virtual Theological Education,” March 2, 2011, https://faithandleadership.com/jason-byassee-virtual-theological-education. See also Deanna A. Thompson, “Christ is Really Present Virtually: A Proposal for Virtual Communion,” https://wp.stolaf.edu/lutherancenter/2020/03/christ-is-really-present-virtually-a-proposal-for-virtual-communion/?fbclid=IwAR2UMm0coKFJgJvI_cg8bFKBUKNeoJRMsX5DvfgllRhyMrda2bxFobe7iYg.
11 Linda Gibler, From the Beginning to Baptism, Scientific and Sacred Stories of Water, Oil and Fire (Collegeville: Liturgical Press, 2010), 24.
12 Extractivism is the economy looking at the earth as profit without any sense of life and dignity. Extractivism removes fossil fuels, metals, and minerals, from the soil; creates dams; turns forests into pastures; depletes the oceans from its inhabitants; removes mountain tops; and so on in order to make all sorts of things and make money out of it destroying vast preserved lands of indigenous people and wild life. This relationship with the earth sees the earth only as resources for our desires and not as a living organism that needs to be respected and lived with in reciprocity and mutual care.
13 “We have to think of Gaia as the whole system of animate and inanimate parts. The burgeoning growth of living things enabled by sunlight empowers Gaia, but this wild chaotic power is bridled by constraints which shape the goal-seeking entity that regulates itself on life's behalf. James Lovelock, The Revenge of Gaia (New York: Penguin Books, 2007), 20.
14 Isabelle Stengers, In Catastrophic Times: Resisting the Coming Barbarism (London: Open Humanities Press, 2015), Chap. 4.
15 Sallie McFague, The Body of God: An Ecological Theology (Minneapolis: Fortress Press, 1993).
16 Gilberto Gil, “Amarra O Teu Arado A Uma Estrela,” on CD O eterno Deus Mu dança, Warner Music Brasil, 1989.
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Notes on contributors
Cláudio Carvalhaes
Cláudio Carvalhaes is an associate professor of worship at Union Theological Seminary in New York City, https://www.claudiocarvalhaes.com.