This article examines the extent to which the Church of England's institutional environmental policies, practices, and theologies are being translated into the context of the parish church. This study uses a series of focus group interviews to gather data from six parishes around the Diocese of Truro to assess the attitudes towards, and actions regarding, environment and climate change amongst regular Church of England churchgoers. The study suggests that despite a wealth of institutional resources that have been developed to foster theologically informed environmental knowledge, very little awareness of the institutional Church's ethos is found in the local church context. Background

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The depiction of human identity in the pop-science futurology of engineer/inventor Ray Kurzweil, the speculative-robotics of Carnegie Mellon roboticist Hans Moravec and the physics of Tulane University mathematics professor Frank Tipler elevate technology, especially information technology, to a point of ultimate significance. For these three figures, information technology offers the potential means by which the problem of human and cosmic finitude can be rectified. Although Moravec"s vision of intelligent robots, Kurzweil"s hope for immanent human immorality, and Tipler"s description of human-like von Neumann probe colonising the very material fabric of the universe, may all appear to be nothing more than science fictional musings, they raise genuine questions as to the relationship between science, technology, and religion as regards issues of personal and cosmic eschatology. In an attempt to correct what I see as the "cybernetic-totalism" inherent in these "technotheologies", I will argue for a theology of technology, which seeks to interpret technology hermeneutically and grounds human creativity in the broader context of divine creative activity.2

This article attempts to reconcile the holistically understood and embodied philosophical anthropology indicated by Paul Ricoeur's concept of “narrative identity” with Christian personal eschatology, as realized in the bodily resurrection of Jesus of Nazareth. Narrative identity resonates with spiritual autobiography in the Christian tradition—evinced here by a brief comparison with the confessed self of St Augustine of Hippo—and offers to theology a means of explaining identity in a way which: 1) places care for the other firmly within the construction of one's sense of self; 2) accounts for radical change over time and 3) hints at the possibility of the in‐breaking of the infinite into the finite. In this article I will contend that narrative identity provides theology with an exemplary means of framing selfhood which is ultimately congruent with the orthodox Christian belief in the resurrection of the body.