By Peter Scott
Providing a Christian reaction to ecological concern, this publication argues that our present-day ecological difficulties are end result of the displacement of the triune God and the following separation of humanity from nature. Peter Scott contends that this case may be decisively addressed basically inside theology. Drawing insights from ecology, ecofeminism, and social and socialist ecologies, he proposes a typical realm of God, nature and humanity. either Trinitarian and political, this universal realm deals a theological purpose for an ecological democracy, based at the ecological renewal secured by way of Christ's resurrection.
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Additional resources for A Political Theology of Nature
The view of humanity as at the leading edge of history obscures the presence of God, denies the rule of God and privatises belief. Further, the world is left as it is: humanity remains locked into the attempt to free itself from its own natural conditions. It is therefore no exaggeration to conclude that: nature is the problem of modernity. In the concept of nature are to be found the interrelated issues of a humanity which refuses to live out of the middle of its existence, a stress on the domestication of nature and the displacement of God.
For we should note that the tendencies reported above – which stress either the manipulable otherness of nature or the place of humanity in nature – raise an important theological difﬁculty. Where you place the stress – either naturalism or personalism – has severe consequences for the doctrine of God. As Gordon 12. Van den Brom, ‘The Art of a Theo-ecological Interpretation’, 310. The common realm of God, nature and humanity Kaufman has pointed out, once nature (including humanity) is regarded as the action of the creating and conserving God, a problem emerges.
Instead, it reminds us that all identities are constructed. 35 36 God, nature and modernity precisely the same dualism being outlined here. For Christianity – as we saw in the previous chapter – has tended to stress the otherness of God to humanity or has presented revelation as the contrast of creation, thereby turning human–nature relations into a matter of indifference. Although such views are correct in their maintenance of the transcendence, mystery and otherness of God, these are easily deconstructed into a stress on the continuity of humanity and nature, the value and subjectivity of nature, the personiﬁcation of nature as Mother and the ‘natural’ identity of humanity in nature.