By Peter Scott
Providing a Christian reaction to ecological drawback, this ebook argues that our present-day ecological difficulties are because of the displacement of the triune God and the following separation of humanity from nature. Peter Scott contends that this example will be decisively addressed basically inside of theology. Drawing insights from ecology, ecofeminism, and social and socialist ecologies, he proposes a standard realm of God, nature and humanity. either Trinitarian and political, this universal realm bargains a theological cause for an ecological democracy, based at the ecological renewal secured by means of Christ's resurrection.
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Extra resources for A Political Theology of Nature
For now humanity sees itself as at the leading edge of history (which in this temporal scheme is also the centre of the world). The theme of creatureliness, which might permit an account of humanity placed in the middle of the world as part of nature, is displaced by a view of humanity as superior to nature’s contingencies. God’s blessing, if it is appealed to at all, is 38. Dupr ´e, Passage to Modernity, p. 156. 39. , pp. 163–4. 15 16 God, nature and modernity understood in terms not of living from the middle, but living at the scientiﬁc, technological edge.
The concept of the common realm of God, nature and humanity is thereby an acknowledgement of our modern circumstances: the understanding of nature has become detached from humanity and God. The concept of the common realm of God, nature and humanity is thus a concession to the modern interpretation of nature: the physical world is usually understood as that which is other than humanity. Second, the concept of the common realm claims that humanity and nature are understood properly only in mutual co-explication with the concept of God.
Of especial importance in this discussion is which of the descriptions is to be applied to humanity. For Kaufman claims that, in the history of Christianity, personalistic description has been applied to God and humanity. Thereby a tendency emerges in which humanity is understood as other than nature. God and humanity have moral, volitional capacities (albeit they have these differently) that nature does not share. Thus nature is that which is operated upon by God and humanity. There remains, of course, a crucial ontological distinction between humanity and God.
A Political Theology of Nature by Peter Scott