By Peter Scott
Providing a Christian reaction to ecological concern, this publication argues that our present-day ecological difficulties are as a result of the displacement of the triune God and the following separation of humanity from nature. Peter Scott contends that this case could be decisively addressed merely 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 deals a theological purpose for an ecological democracy, based at the ecological renewal secured by means of Christ's resurrection.
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Extra info for A Political Theology of Nature
55 Attention to these purposes then becomes the primary concern rather than a direct inquiry into the conditions, possibility and potential of the world. In response to the concept of ‘nature’, people ask after ‘creation’ in order to draw nature within the reconciling dynamic of salvation. Yet there is a further, none the less intimately related, use of the word ‘creation’ which has recently become popular: Max Oelschlaeger’s Caring 53. In reﬂecting on this matter, my thinking has been clariﬁed by the important essay, ‘Creation and Eschatology’ by Daniel W.
5. Nature in Christian theology interactions in political–ideological interpretation. Our principal players are in place: God, nature and humanity. The theological task is the analysis, criticism and reconstruction of humanity–nature relations which obscure the visibility of the environment as the common realm of God, nature and humanity. A theological reading of un/natural humanity – the nature of social humanity, its natural and cultured relations to nature, its use of nature – is our aim. In this task, the liberation of nature, the liberation of humanity and the liberation of the promeity of God are at stake.
66 Thus any ‘symbolic–hermeneutic’ interpretation must begin from political–ideological analysis in order to explore, in this instance, the varied and variable relations between humanity and nature. The distinction between humanity and nature is not operative only in the realm of discourse. It has material dimensions also. 67 I would not wish to overstress the contrast between these two styles: holding to a different future is important. Yet I am arguing that the transformation of social relations will only be secured by way of political– ideological analysis.
A Political Theology of Nature by Peter Scott