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by Stephen B. Scharper

eBook Redeeming the Time: A Political Theology of the Environment download ISBN: 0826409350
Author: Stephen B. Scharper
Publisher: Continuum Intl Pub Group; 1st edition (July 1, 1997)
Language: English
Pages: 240
ePub: 1698 kb
Fb2: 1297 kb
Rating: 4.4
Other formats: azw lrf mobi docx
Category: Religious
Subcategory: Religious Studies

Stephen Bede Scharper has added a significant new book to the growing collection of Christian ecotheological offerings.

Stephen Bede Scharper has added a significant new book to the growing collection of Christian ecotheological offerings.

Redeeming The Time book. Goodreads helps you keep track of books you want to read. Start by marking Redeeming The Time: A Political Theology Of The Environment as Want to Read: Want to Read savin. ant to Read.

A thoughtful and interesting contribution to environmental theology literature. Choice Richly informative and provocative. -Choice "Richly informative and provocative.

Your use of the site and services is subject to these policies and terms. This is an examination of environmental theology from 4 major viewpoints. Scharper explores the viewpoints of process theology; the new cosmology of Thomas Berry; ecofeminism; and liberation theologians. Results from Google Books.

Redeeming the time: a political theology of the environment. In the time that has elapsed since the publication of that book, ecology has undergone many small and one major paradigm shift. What is the current ecological worldview? View. Epic of evolution (ed) Encyclopedia of religion and nature. Stephen Bede Scharper. After a sympathetic and critical analysis of the principal answers to that question, Stephen Scharper argues that only a. What is the proper role of the human in light of the ecological crisis? After a sympathetic and critical analysis of the principal answers to that question, Stephen Scharper argues that only . More).

Scharper, Stephen B. (1 October 1998). Redeeming the Time: A Political Theology of the Environment. Continuum International Publishing Group.

Robin Attfield (e., The Ethics of the Environment, Farnham, UK and Burlington, VT: Ashgate, 2008, pp. xxx + 620, ISBN, 978-0-7546-2786-9. 13. Robin Attfield, Ethics: An Overview, London and New York:, 2012, pp. xii + 262. ISBN 978-1-4411-4403-4 (hb); 978-1-4411-8205-0 (pb). Scharper, Stephen B. ISBN 978-0-8264-1135-8.

Stephen Bede Scharper teaches religion and ecology at St. Michael's College, Toronto, Ontario. He is co-author of The Green Bible and author of Redeeming the Time: A Political Theology of the Environment. Start reading The Green Bible on your Kindle in under a minute. Don't have a Kindle? Get your Kindle here, or download a FREE Kindle Reading App.

Redeeming the Time: A Political Theology of the Environment by Stephen B. Scharper (1998). Population, Consumption, and the Environment: Religious and Secular Responses by Harold G. Coward (1995) Rjensen (talk) 00:51, 23 May 2011 (UTC)

Redeeming the Time: A Political Theology of the Environment by Stephen B. Coward (1995) Rjensen (talk) 00:51, 23 May 2011 (UTC). They seem to related to environmentalism by religious adherents. The issue here is whether environmentalism is a religion.

A powerful challenge to current religious responses to the ecological crisis, this book discusses the principal answers. It assesses the new cosmology, ecofeminism, process thought, Gaia theory, and liberation theology. Each of these recognizes the role of the human in the present environmental crisis. But each of these also approaches the "human problematic" in incomplete or inadequate ways. Thus, this book is both an examination of the state of the question, and a constructive effort at building bridges among the various current paradigms and remedying, or redeeming, their inadequacies.
Comments: (2)
Stephen Bede Scharper (born 1960) is a Professor of Anthropology at the University of Toronto at Mississauga. He has also written Spiritual Perspectives on Biotechnology: Cloning, Genomes, Cell Research, and the Sacredness of Human Life, cowritten [with his wife Hilary Cunningham) The Green Bible, and coedited The Natural City: Re-envisioning the Built Environment.

He wrote in the Introduction to this 1997 book, “For several years, I have taught an undergraduate course on religion and the environment. We often begin the course with a story, the approximately three-thousand-year-old creation story of Genesis… We then fast-forward to another story… [which] presents a deeply disturbing statistic: thirty0five thousand children die each day owing to environmentally related diseases… This study, like the class, is a journey between these two stories. I consider the relationship of the two narratives and reflect upon the paths and impulses that led the human family from God’s original creation to our current environmental and social tragedies…

“I have ultimately been left, however, with hope in the persons and struggles charting a different path, one of sustainability and mutuality rather than despoliation and plunder. This hope centers on both understanding and transforming the human relationship with the environment… The current ecological crisis is calling into question conceptions of modern identity in which humans are characterized as distinct from and masters over the natural world. The result is an emerging paradigm of the self, one that stands in critical dialogue with modernity.” (Pg. 11-13)

He continues, “This work, then, attempts to systematize and scrutinize the role of the human, the theological anthropology, in selected Christian approaches to environmental concerns. To do this, I have chosen paradigms in environmental literature that I hope shed particular insight into the larger quest to explore the vocation of the human in light of ecological decimation… The analysis… critiques Christian environmental literature from a particular perspective, a liberationist paradigm, one that takes the preferential option for the poor seriously… This perspective, when trained upon environmental issues, leads to a political theology of the environment. Thus, this work strives to represent analysis… for the sake of social transformation.” (Pg. 18-19) He examines perspectives such as Process Theology; Ecofeminism; Liberation Theology, Gaia, etc.

He outlines, “this approach proposes that the role of the human agent depicted in the Judeo-Christian narrative is not that of a domineering overlord who exploits nature only for its instrumental value but rather that of a steward of creation, which always remains under the ownership of God, not humanity. The focus here is less on the culpability of the Christian story in creating our current ecological destruction and more on its positive and potential contributions to a sustainable future.” (Pg. 37)

He suggests, “In conclusion, it can safely be said that Gaia is indeed an important interlocutor for a political theology of environment, providing a crucial framework of interconnection and cooperation. Its ultimate value lies, perhaps, in the fact that it prompts us to envisage the world in a novel, challenging, and inspirational way, as the burgeoning Gaia literature attests. The question as to whether or not the theory is ‘true’ is, in the end, secondary to whether it helps us link justice and peace to the integrity of all creation. Gaia, I believe, can help us forge this still fragile but still necessary nexus, as long as we remain aware of both its evocative power and its grave limitations.” (Pg. 74)

He points out, “the new cosmology … does not dwell no ecological destruction as taking place within a context of winners and losers, those who are benefiting from the earth’s destruction and those who are being destroyed by it. What does not seem to be underscored in the new cosmology is that environmental change takes place within a context of oppression, and environmental activism is a political act as well as cosmological act. The role of the human in this regard is … as a political being: making choices about power, control, domination, and liberation… In this sense, the human becomes not the consciousness but the conscience of the universe.” (Pg. 131)

He summarizes, “A political theology of the environment has to grasp the moral dimension of this new ontology… this new human-nonhuman relationship is fundamentally moral, not simply biological, and acknowledges… a primal interrelationship between the human and nonhuman realms. It recognizes that humans and the larger environment are mutually constitutive, that a ‘dialectical contingency’ exists between humanity and the rest of creation.” (Pg. 189)

He concludes, “this work has sought to explore… the role or vocation of the human and its importance in dealing with our environmental crisis… This has also entailed a quest for new metaphors that convey a new theological anthropology, ontology, and praxis. Finally, this has included an attempt to outline a political theology of the environment that anchors the human agent within a schema of justice. As we stand on the edge of the twentieth century and peer toward a new millennium… We nevertheless must let drop our anchor, acknowledging the prospect of death and yet grasping for the possibility of life.” (Pg. 191)

This book will be of keen interest to those concerned with the intersection of spirituality and ecological concerns.
A sensitive, comprehensive, prodigiously reasearched and erudite volume. It's about time Christianity is taking ecological destruction seriously, and this book is perhaps the most sophisticated overview of the issues yet assembled. The idea of an anthroharmonic approach is also original and helpful.