By Laurel Kearns, Catherine Keller
We hope-even as we doubt-that the environmental trouble could be managed. Public knowledge of our species' self-destructiveness as fabric beings in a cloth global is growing-but so is the destructiveness. the sensible interventions wanted for saving and restoring the earth would require a collective shift of such significance as to tackle a religious and spiritual intensity.This transformation has partly already started. Traditions of ecological theology and ecologically acutely aware non secular perform were getting ready the way in which for many years. but those traditions nonetheless stay marginal to society, academy, and church. With a clean, transdisciplinary strategy, Ecospirit probes the potential for a eco-friendly shift radical sufficient to permeate the traditional roots of our sensibility and the social resources of our perform. From new language for imagining the earth as a dwelling flooring to present structures of nature in theology, technology, and philosophy; from environmentalism's wondering of postmodern notion to a backyard of eco-friendly doctrines, rituals, and liturgies for modern faith, those unique essays discover and extend our experience of ways to continue within the face of an ecological difficulty that calls for new considering and performing. in the middle of planetary predicament, they activateimagination, humor, ritual, and desire
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Extra resources for Ecospirit : religion, philosophy, and the earth
These ritual practices support the wider practices of environmental activism and help to activate or perform hope in the face of despair. Toward this same end, in the opening essay of the section, Mary Evelyn Tucker articulates her vision of the common ground on which ‘‘to build a multiform planetary civilization inclusive of both cultural and biological diversity,’’ as articulated in her work with John Grim and the Forum on Religion and Ecology,25 and of course, in the Earth ................. 16403$ INTR 04-23-07 12:35:22 PS PAGE 16 c a t h e r i n e k e l l e r a n d l a u r e l k e a r n s ͉ 17 Charter.
Consumerism, too, is a living theology. It is a way of living that takes appearance, affluence, and marketable achievement as the highest goods in life and that envisions happiness as an ongoing process of consuming ever more without end or limit. It tends to reduce the earth and other living beings to their cash value in the marketplace. It does the same to human beings, reducing them to the role they play in a growing economy. People are valued for their work but not their hearts, for their productivity but not their tenderness.
Joan and Sarah seek this depth. Of course the word ‘‘grace’’ suggests a grace-giver, namely God. Joan conceives God in personal and traditional terms. God is a higher power to whom she prays, who calls her and others to responsible stewardship of the planet and to care for others, and who is affected by the joys and sufferings of the world. But she does not simply think of God as external to the world. She also thinks of God as present in the world and, for that matter, as present in all living beings.
Ecospirit : religion, philosophy, and the earth by Laurel Kearns, Catherine Keller