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Whole-Earth Ethics for Holy Ground - The Development and Practice of "Sacramental" Creation Spirituality (Hardcover)
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Whole-Earth Ethics for Holy Ground - The Development and Practice of "Sacramental" Creation Spirituality (Hardcover)
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Over the last fifty years Western Christianity has been criticized
as a cause and enabler of Earth's ecological crisis. It has been
said that Christianity promotes a spiritual-material dualism where
the material side of life has little sacred value. Also noted in
the critique is the hesitancy of many Christians to embrace modern
scientific understandings of creation, especially evolution. Some
Christian writers have responded by accepting modern cosmology and
evolution, and advocating for a "sacramental" creation
spirituality, oftentimes supported by fresh readings of earlier
Christian writings. In Whole-Earth Ethics for Holy Ground, Dr.
Stephen Hastings begins by offering a genre defining overview of
late 20th century and early 21st century writings that he calls
"sacramental" creation spirituality. These writings are
characterized by their acceptance of the scientific creation story
of cosmogenesis and evolution, and their recovery of authentic
Christian nature mysticism. Hastings then looks at Teilhard de
Chardin (1881-1955 CE), Maximus the Confessor (c.580-662 CE), and
Nicholas of Cusa (1401-1464 CE). Together the teachings of Maximus
and Nicholas support Teilhard's call for a theology of a Creator
God robust enough to encompass the most expansive and complicated
propositions about creation made by science, while remaining as
close as the real presence of Christ in the Eucharist. The
integrated teachings of these three figures suggest the
consecration of creation as its condition of being, meaning that
God is present in all things. This consecration or presence
inspires sacramental experiences that are revelations of God in and
through creation. These complement the sacramental experience of
Christ in the Eucharist. Together these sacramental encounters
converge to support the conclusion that just as one receives and
responds to Christ present in the elements of the communion table,
so one ought to receive and respond to oneself, one's neighbors,
and all creation as the universal consecrated and sacramental
neighborhood. This is a whole-Earth sacramental ethic that is what
we need today, centered on all life and ecosystems.
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