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MemberJacob Erickson

…Assistant Professor of Theological Ethics…

Jacob J. Erickson has lectured in theological ethics at Trinity since 2016. He previously taught Religion and Environmental Studies at St. Olaf College in Northfield, Minnesota, USA. Alongside theologian Marion Grau (Norwegian School of Theology), he chairs the Sacred Texts, Theory, and Theological Construction Unit and serves on the Steering Committee for the Martin Luther and Global Lutheran Traditions Unit for the American Academy of Religion.   His research and teaching interests include:

  • Ecotheology, Environmental Ethics, and the Environmental Humanities
  • Queer Theologies and LGBTIQ Ethics
  • Theology in Posthumanism and New Materialism
  • Lutheran Theology and Ethics

Erickson is currently working on an extended project on the intersections of global warming and theology called A Theopoetics of the Earth: Divinity in the Anthropocene.  He’s also working on an introductory text on sexuality and queer theological ethics.

MemberCarly L. Crouch

I am currently David Allan Hubbard Professor of Old Testament at Fuller Theological Seminary in Pasadena, California, where I teach and research in a number of areas relating to Hebrew Bible/Old Testament and Hebrew language and exegesis. My research focuses on the intersection of theology, ethics, and community identities, with a historical focus on the social and intellectual world of ancient Israel and a contemporary interest in the relevance of this work for twenty-first century ethics. I am especially interested in integrating insights from other disciplines, such as anthropology, refugee studies, and postcolonial theory, into biblical studies. This has led to monographs examining the intersection between creation theology and ethics in the conduct of war (War and Ethics), the social context of Deuteronomy’s distinctively Israelite ethics (The Making of Israel), and the relationship between oaths of loyalty to the Assyrian king and Deuteronomy’s emphasis on exclusive loyalty to God (Israel and the Assyrians), as well as a co-authored volume analysing scribal translation practice in the Iron Age (Translating Empire, with Jeremy M. Hutton). My current project incorporates trauma theory, social-scientific research on involuntary migration, and postcolonial theory to understand the consequences of the Babylonian exile on Israel and Judah, developing previous work on Israelite identity and theology and on the prophets. I also have interests in Genesis, the Psalms, and the prophets. My previous post was at the University of Nottingham (UK), where I directed the Centre for Bible, Ethics and Theology, bringing together biblical and historical scholars with systematic and philosophical theologians to address contemporary issues in theology and religious studies. I have held research fellowships at Keble College and St John’s College in Oxford and at Fitzwilliam College and Gonville and Caius College in Cambridge.

MemberForrest Clingerman

I am in the Department of Philosophy and Religion at Ohio Northern University, in Ada, Ohio, USA.  I completed my dissertation in Modern Religious Thought at the University of Iowa in 2005. My teaching and research are both grounded in the study of historical sources as well as contemporary critical voices. My theological, ethical and philosophical work draws deeply from philosophical hermeneutics–particularly Paul Ricoeur–and religious thought, including the work of Paul Tillich.  At the same time, my work resonates with earlier figures from Bonaventure and Anselm to Schleiermacher and Hegel. Currently I am working in two areas of research.  A large portion of my work centers on the issue of place in environmental thought. I have investigated how place (and even more, our emplacement, to echo Ricoeur’s view of emplotment) as a helpful point of orientation for theology, ethics, and philosophy.  To understand place in this way is to approach nature hermeneutically.  A “hermeneutics of place” seeks to understand how we interpret the built and natural surroundings, finding meaning in our location.  This does not simply allow us a framework for understanding natural and built environments, it also suggests a sense of self and community.  Because of the temporal dimensions of place, I have recently worked on the issue of memory, imagination, and place.  A hermeneutics of place has ethical and theological dimensions, especially when we attempt to uncover the depth dimension of our emplacement in the world. As I conceive it, a hermeneutical approach to the environment has implications for public policy and ethics.  Nowhere is this more apparent than in the topic of climate change and religion.  I have become involved in exploring theological responses to climate change.  In particular, I have researched theological responses to climate engineering (otherwise known as geoengineering, or the large scale manipulation of the climate as an attempt to mitigate anthropogenic climate change—and the ongoing crisis of anthropogenic climate change).  The recent surge in interest in climate engineering is related to the question of whether the planet has entered the Anthropocene, which is not simply a scientific but also a hermeneutical concept for understanding the human relationship with the Earth. A second area of research is the interconnection of religion, hermeneutics, and culture. This includes not only the visual arts, literature, and classical music, but also popular culture–television, film, etc.  Works of art and literature provide us with dialogue partners for understanding the richness and depth of human experience.  Not only does this engage environmental aesthetics and ethics, but it allows us to contribute to theological discussions of the meaning of being human.  Theological thinking oftentimes is thinking alongside works of culture, even in the cases that are on the surface identified with the more-than-human world. While these two questions might appear separate, I am intrigued at the points of connection.  In both cases, the question is this: philosophically, what is our relationship with the world in which we live?  In the case of spiritual communities, we can further ask: how has religion exposed the depth of such a relationship?  Such questions are not simply intellectually interesting, but have real significance for the public sphere.  Thus I hope my scholarship and teaching clarifies these issues, and leads to deeper way of living in the world.

MemberEric Meyer

Eric Daryl Meyer grew up in the mountains of Colorado. As a theologian with strong interests in the land, wild places, and ecological degradation, his research focuses on all the ways that the Christian theological tradition draws boundaries between human beings and nonhuman animals. He earned a Ph.D. in Theology from Fordham University in 2014 and taught at Fordham and Loyola Marymount University (Los Angeles) before coming to Carroll. At Carroll, he will offer a range of courses, from “Ecological Theology” to “Healthcare Ethics” to “Animality and Humanity in the Catholic Tradition.” Outside of the academic world, he has worked in wilderness education, environmental advocacy, and outdoor recreation for over a decade—including a few years in Montana as a member of a ski patrol and a wildland fire crew.

MemberNathan A. Kennedy

At heart, I’m a phenomenologist. This is the lens with which I investigate my primary interests of religion, sexuality, and culture, reflecting my passion for interdisciplinarity amongst the humanities and social sciences. Through this, I come into contact with practical theology, critical theory, queer theory, and psychoanalytic theory, along with other fields of discourse. With a theo-ethical foundation in deconstructive and existential hermeneutics, I work to discover phenomenological methods, theological insights, and practical approaches relating to the lived experiences LGBTQ persons and communities, intersecting theory with practice in clinical and community advocacy contexts, with ultimate outcomes in the forms of strategies in advocacy, policy, and pedagogy.

MemberJeremy Garber

Jeremy Garber is the Team Lead of the Academic Advising Center and an Adjunct Instructor in Theology at the Iliff School of Theology. He is a graduate of the Ph.D. Religious Studies program in Theology, Philosophy, and Cultural Theory at the University of Denver and the Iliff School of Theology. Jeremy received his M.Div. from Associated Mennonite Biblical Seminary in Indiana, concentrating in theology and ethics. Dr. Garber’s dissertation was titled “‘Another Way’: The Pneumatology of Deleuzean Minoritarian Communal Interpretation in Scripture, the 16th Century Radical Reformation, and Alternative 21st century Anabaptist Community.” His primary research is on the idea of the Holy Spirit and the interpretation of popular culture in religious communities, using media theory and Deleuzean philosophy. Dr. Garber has published articles on the perception of Anabaptism in contemporary literature, the authority of Scripture in young adults, and theology in popular culture. He has also taught courses at the undergraduate and graduate levels in constructive theology, philosophy of religion, religion and popular culture, ethics, and comparative religion. He and his daughter, Fiona, are members of First Mennonite Church in Denver.

MemberChristie Broom

My main area of interest is in Biblical Studies with a particular focus on the interaction between legal and narrative tests in the Hebrew Bible. I have previously worked on issues of legal purity in Mark’s gospel, but more recently have moved toward Hebrew Bible rather than New Testament. Currently I am at the early states of research projects on Biblical material regarding Inter-Marriage and Source criticism in Deuteronomy.