A Theology of the Built Environment: Justice, Empowerment, by T. J. Gorringe

By T. J. Gorringe

T.J. Gorringe's e-book displays theologically at the equipped atmosphere. After contemplating the divine grounding of built area, he seems on the possession of land, the problems of housing (both city and rural) and considers the outfitted surroundings when it comes to neighborhood and artwork. The ebook concludes with chapters that set every little thing in the present framework of the environmental challenge and query instructions the Church can be pursuing in development for the longer term.

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But grace has always retained in common parlance the sense of charm and beauty, and so to recognise grace as our political principle is at the same time to recognise the importance of the experiences of love, friendship, art and beauty to the political process. This is of the first importance when we recognise the built environment as part of that process.       As a theology of human equality, of social justice, of forgiveness and of beauty the theology of grace is also a theology of liberation.

Characterising liberation theology thus I would borrow a distinction from Anselm and say that there are two kinds of theology: that which names the God of cross and resurrection, the God who is radical gift in   E. M. Woods, Democracy against capitalism: Renewing historical materialism (Cambridge: Cambridge University Press, ), p. . So Graham Ward in Cities of God, pp. , . On my definition what he sets out is a form of liberation theology. The problem is, however, that the focus is exclusively on community, and does not take into account the environmental dimension which is crucial to any contemporary reflection.

A Theology of the Built Environment However, whilst rejecting the Thomist doctrine of grace Ellul replaces it by a doctrine of pardon and acceptance which concretely amounts to the very same thing.  Furthermore, because Christ is Saviour and Lord of both creation and humankind, he is also Saviour and Lord of human works.  The city pardoned, or gracious building a sign of the liberative activity of God at work in the depths of creation? Whichever way we have it, what is essential is to recognise that, as Bonhoeffer put it, God is indeed and in truth Lord of the world, and therefore does not leave Godself without effect.

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