Gaia's Gift, the second of Anne Primavesi's explorations of human relationships with the earth, asks that we complete the ideological revolution set in motion by Copernicus and Darwin concerning human importancene. They challenged the notion of our God-given centrality within the universe and within earth's evolutionary history. Yet as our continuing exploitation of earth's resources and species demonstrates, we remain wedded to the theological assumption that these are there for our sole use and benefit. Now James Lovelock's scientific understanding of the existential reality of Gaia's gift of life again raises the question of our proper place within the universe. It turns us decisively towards an understanding of ourselves as dependent on, rather than in control of, the whole earth community.

James Lovelock's Gaia theory revolutionized the understanding of our place and role in the global environment. It is now accepted that our activities over the past two hundred years have contributed to and accelerated the extreme weather events associated with climate change. The fact that those activities materialized, for the most part, from within Western Christian communities makes it imperative to assess and to change their theological climate: one characterized by routine use of violent, imperialist images of God. The basis for change explored here is that of gift events, particularly as evidenced in Jesus's life and sayings. Its legacy of love of enemies and forgiveness offers a basis for nonviolent theological and practical approaches to our situatedness within the community of life. These are also Gaian responses, as they include foregoing a perception of ourselves as belonging to an elect group given power by God over earth's life-support systems and over all those dependent on them, whether human or more-than-human. The degree to which we change this self-perception will determine how we affect, for good or ill, not only the givenness of the climate in future but the givenness of all future life on earth.

James Lovelock's Gaia theory revolutionized the understanding of our place and role in the global environment. It is now accepted that our activities over the past two hundred years have contributed to and accelerated the extreme weather events associated with climate change. The fact that those activities materialized, for the most part, from within Western Christian communities makes it imperative to assess and to change their theological climate: one characterized by routine use of violent, imperialist images of God. The basis for change explored here is that of gift events, particularly as evidenced in Jesus's life and sayings. Its legacy of love of enemies and forgiveness offers a basis for nonviolent theological and practical approaches to our situatedness within the community of life. These are also Gaian responses, as they include foregoing a perception of ourselves as belonging to an elect group given power by God over earth's life-support systems and over all those dependent on them, whether human or more-than-human. The degree to which we change this self-perception will determine how we affect, for good or ill, not only the givenness of the climate in future but the givenness of all future life on earth.

'Sacred Gaia offers a number of deep insights and challenges to Christians and to all those who are concerned with the environment. The book is interesting and thought-provoking and is worth careful consideration.' - Green Christians

'This is a remarkable book ...' - Edward James

'I recommend this book to Friends interested in deepening their faith.' - Helen Fraser, The Friend

'This is a piece of visionary science and 'earthed' theology, taking the reader on a breathtaking tour of vast spheres of knowledge ... A challenging read in both senses: hard work, mind-stretching material, and opening up new vistas for a neglected area of theological thinking.' - Peter Selby, Theology

''She maps out this vast and alarming territory clearly in this vigorous and helpful book.' - Mary Midgley, The Tablet

'Sacred Gaia offers a number of deep insights and challenges to Christians and to all those who are concerned with the environment. The book is interesting and thought-provoking and is worth careful consideration.' - Green Christians

'This is a remarkable book ...' - Edward James

'I recommend this book to Friends interested in deepening their faith.' - Helen Fraser, The Friend

'This is a piece of visionary science and 'earthed' theology, taking the reader on a breathtaking tour of vast spheres of knowledge ... A challenging read in both senses: hard work, mind-stretching material, and opening up new vistas for a neglected area of theological thinking.' - Peter Selby, Theology

''She maps out this vast and alarming territory clearly in this vigorous and helpful book.' - Mary Midgley, The Tablet

If we see ourselves as Earth, rather than Earth as existing for us, our perspective is transformed. A variety of religious, philosophical, cultural, and political self-perceptions that dominate our sense of human identity are deeply challenged by this shift in perspective. John Locke's doctrine of Earth as human 'property' has been central to current presuppositions about our selves: justified on the grounds of our possessing unique, divinely bestowed, rational abilities. But today, the effects of that doctrine on Earth's resource base and on its other-than-human creatures directly challenge such assumptions. At the same time contemporary scientific findings about the evolution of Earthly life demonstrate that while we belong to Earth and nowhere else, Earth does not belong to us. Exploring this role reversal raises fundamental questions about current theological, philosophical, scientific, and economic presuppositions that underpin the 'business as usual' viewpoint and human-centered aims of contemporary policies and lifestyles. It takes us beyond hierarchical Christian and philosophical doctrines toward a deeper, Earth-focused and peace-based understanding of what it means to be human today.

Description: If we see ourselves as Earth rather than Earth as existing for us our perspective is transformed. A variety of religious, philosophical, cultural, and political self-perceptions that dominate our sense of human identity are deeply challenged by this shift in perspective. John Locke's doctrine of Earth as human "property" has been central to current presuppositions about our selves: justified on the grounds of our possessing unique, divinely bestowed, rational abilities. But today, the effects of that doctrine on Earth's resource base and on its other-than-human creatures directly challenge such assumptions. At the same time contemporary scientific findings about the evolution of earthly life demonstrate that while we belong to Earth and nowhere else, Earth does not belong to us. Exploring this role reversal raises fundamental questions about current theological, philosophical, scientific, and economic presuppositions that underpin the "business as usual" viewpoint and human-centered aims of contemporary policies and lifestyles. It takes us beyond hierarchical Christian and philosophical doctrines toward a deeper, Earth-focused and peace-based understanding of what it means to be human today.

Scientific assertions about our shared origins with other species and shared dependence on global ecosystems are often resisted and even dismissed on the grounds that humans are different from all other beings in both degree and kind. We presume we are intellectually and morally superior to all other creatures. We might even be accused of worshipping humanity. Anne Primavesi looks at ways that the Christian inheritance has contributed to or limited respect for biodiversity and asks: How is our common perception of God at variance with Jesus' own understanding of our Father's `kingdom'? Would a better appreciation of the God of Jesus inspire us to cultivate unity through reverence for diversity? How do we respond to the fact that Jesus suffered a violent death but did not inflict violence on any living being? She finds answers in biblical stories such as the conversions of Cornelius and Peter in Acts, the parable of the prophet Jonah, the stories of Jesus' testing in the desert, his prophetic reading in the synagogue in Nazareth; his encounter with the Samaritan woman and, above all, in his use of parable.