Robert Kyr, A Time for Life, An Enviromental Oratorio, Cappella Romana and Third Angle New Music (CR411-CD, 2013). (original) (raw)
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Cosmic Liturgy: The Theological Dignity of Creation as a Basis of an Orthodox Ecotheology
One of the most important contributions of Orthodox theology to ecotheology consists in its understanding of matter as an expression of the divine rationality. e logoi of the world are connected with the divine Logos and have an inner aspiration towards communion with God. Maximus Confessor's view of the material world as potential church leads to a cosmic ecclesiology with direct significance for the overcoming of our contemporary ecological crisis. His theology of creatio originalis and of the new creation as transfigurated universe allows us to speak about the theological dignity of matter as the 'home of God', as well as a field of dialogue between creator and human beings. e Orthodox spirituality, as spirituality of theosis, of the transfiguration of matter through the indwelling of the Holy Spirit is deeply ecological and, at the same time a source for a culture of healing communication, dialogue, love and respect of the ecosystems as expression of God's rationality.
A Priestly Approach to Environmental Theology
A priestly sensibility is here presented as a way to characterize humanity's place in creation. Sacrifice, asceticism, and gratitude are described as three distinct and practical modalities of a priestly life that contribute to the care and celebration of creation. While a priestly understanding is often associated with Orthodox environmental theology, it has the potential to inform environmental theology broadly construed.
Awakening to a Spirituality that responds to the Ecological Crisis
When Thomas Berry commented on the contribution of Teilhard de Chardin to theology, he asserted that “Teilhard … (1881-1955) gave expression to the greatest transformation in Christian thought since the time of St. Paul”1. Berry argued that Teilhard “was the first person to describe the universe as having, from the beginning, a psychic-spiritual dimension as well as a physical-material dimension”. Closely associated with this claim is another achievement of Teilhard – a repositioning of the human within the epic of evolution – that is, that humanity is derived from billions of years of cosmic evolution. If we awaken to this new cosmological perspective, we can tell the evolutionary story of both the physical-material as well as the psychic-spiritual dimension of creation, and how humanity, in all its dimensions, is inextricably linked to that story. Furthermore, with both Teilhard and Thomas Berry, we reawaken to the creative dimension of Christ, the Logos, who has been part of creation from its inception4. This can radically alter our understanding of the spiritual dimension of humanity and the sacredness of creation. The theological support for this new cosmological understanding of spirituality and Divine presence can inform an effective response to two of the main causes of our current ecological crisis – that humans perceive themselves as isolable from the rest of the Earth community, and that humans have lost an appreciation for the sacredness of creation. This paper will present certain biblical, Christological, pneumatological, and eco-theological support for Teilhard’s and Berry’s assertions, and demonstrate how adding a creation-centred understanding of Christian spirituality reintegrates theological anthropology into the universe story and reawakens us to the sacred dimension of God’s good Earth.
An Environment Friendly God: Response to Nancy Hudson’s “Divine Immanence”
Philosophia, 2007
This paper is a response to Professor Nancy Hudson's paper "Divine Immanence: Nicholas of Cusa's Understanding of Theophany and the Retrieval of a 'New' Model of God," (Nancy Hudson, "Divine Immanence: Nicholas of Cusa's Understanding of Theophany and the Retrieval of a 'New' Model of God," Journal of Theological Studies 56.2 (October 2005): 450-470). The global ecological crisis has spawned intensive reflection about living in right relationship with the earth. Western Christian thought has received special scrutiny since modern alienation from nature has been traced to Christian theology. Undiscovered within the mystical theology of Nicholas of Cusa lies an ecologically promising vision of nature. The concept of divine immanence presented by this medieval thinker provides a rich spirituality that is inclusive, rather than exclusive, of the natural world. It is also far more intimate than contemporary stewardship theology. Cusanus interprets theophany as divine self-expression. A series of striking metaphors, including God's enfolding and unfolding, God as 'Not-other', and Christ as the contracted maximum, reveals a holistic spirituality. Nicholas of Cusa's concept of divine immanence infuses the world with immeasurable value and gives rise to a Christian theology that can address the current ecological crisis. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God in response to a presentation of Nancy Hudson's "Divine Immanence."
Editorial: Theology and the environment
Theology in Scotland
The co-editors reflect briefly on what has historically been a complex relationship between ecology and the Christian faith before giving an overview of the issue's contents. Also included is a word of introduction from the journal's new Editor, Dr Lina Toth.
Studia Ecologiae et Bioethicae, 2020
Research on the ecological crisis has revealed its global and total character, which implies that any attempts at overcoming it must take into account a wide variety of perspectives. It is not surprising, therefore, that for several decades the study of the ecological crisis has been undertaken by philosophers and religologists who seek inspirations for ways to shape an environmentally friendly lifestyle in various religious traditions. Notwithstanding the prevailing stereotypes as regards Christianity and its allegedly anti-ecological attitudes, there are many indications that this rich religious tradition has a lot to offer in the battle against the environmental crisis. The aim of this study is to present four Christian models of human relations with nature, which confirm the great ecological potential of Christianity. These include: 1) Celtic animate model; 2) Benedictine custodial model; 3) Nuptial model of Hildegard of Bingen; and 4) St. Francis' fraternal model.