A Political Theology of Nature by Peter Scott

By Peter Scott

Delivering a Christian reaction to ecological predicament, this booklet argues that our present-day ecological difficulties are a result of displacement of the triune God and the next separation of humanity from nature. Peter Scott contends that this example might be decisively addressed merely inside of theology. Drawing insights from ecology, ecofeminism, and social and socialist ecologies, he proposes a standard realm of God, nature and humanity. either Trinitarian and political, this universal realm bargains a theological intent for an ecological democracy, based at the ecological renewal secured via Christ's resurrection.

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16. Kaufman, ‘A Problem for Theology’, 353. 37 38 God, nature and modernity as having its end in nature. Hence, I shall be arguing for, and developing a conceptuality which supports, the claim of the commonality, yet distinction, of humanity and nature. For reference to God does not, I shall argue, draw humanity into a metaphysics based on categories (cognitive, volitional, moral) derived from the description of the interhuman sphere which has, in turn, the unhappy effect of separating humanity from nature.

For incarnation has to do with the liberation and transformation of creation. 50. Rowan Williams, On Christian Theology (Oxford: Blackwell, 2000), p. 68. 51. Wolfhart Pannenberg, Systematic Theology (Edinburgh: T. & T. Clark, 1994), i i , p. 11. 52. Williams, On Christian Theology, pp. 67–8. 21 22 God, nature and modernity In other words, creation is understood to be a Trinitarian action; creation is the external action of the triune God. Why, then, do I describe this book as an inquiry into the theology of nature rather than into the doctrine of creation?

For example, if humanity is understood as other than nature, then humanity is valued more highly with the consequent objectification and instrumentalisation of nature. The hierarchy also has certain epicycles: for instance, if humanity is defined in terms of the capacity to reason, such a capacity may be ascribed unequally between the sexes. The male is then understood to be more rational than the female; hence the female is ‘closer’ to nature. Thus the duality has a specific politics, natural and sexual.

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