Mary Magdalene: A Visual History

sin based on sinful socio-economic structures, for example capitalist domination. For transformative justice, the author calls for an ecological conversion towards not only an integral ecology but also an integral human development. In a specific way, she argues for the importance of repentance and reparation. She highlights ‘the earth as the new poor’ (from Laudato Si), collective responsibilities, and eschatology. Ranawana succeeds in highlighting the contextual concerns and political and practical actions guided by liberation theology and political theology. While Ranawana does explore many compelling topics, it would be interesting to see her extend her discourse to further touch upon eco-theology, feminist and womanist theology, or practical theology. These areas, which engage deeply with contextual crises and actions, could provide additional layers of depth to her discussions. Incorporating these perspectives might just enrich and further refine her arguments. Nonetheless, this is a book which merits a place on the shelves of theological libraries. It has something to contribute to the work of those researching contemporary issues related to climate change, post-colonialism and justice.