Eschatological naturalism and ecological responsibility: Troubling some assumptions
The connection between ecological responsibility and differing conceptions of Christian eschatology is widely observed. It is often assumed that the necessary response to Christian environmental inaction is affirmation of a strongly this-worldly vision of new creation (so, influentially, N. T. Wrigh...
| Главный автор: | |
|---|---|
| Формат: | Электронный ресурс Статья |
| Язык: | Английский |
| Проверить наличие: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Опубликовано: |
2024
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| В: |
Scottish journal of theology
Год: 2024, Том: 77, Выпуск: 3, Страницы: 245-259 |
| Нормированные ключевые слова (последовательности): | B
Wright, N. T. 1948-
/ Cone, James H. 1938-2018
/ Эсхатология (мотив)
/ Продолжительность
/ Экология
/ Экзегетика
/ Систематическое богословие
|
| Индексация IxTheo: | HC Новый Завет KAJ Новейшее время NAA Систематическое богословие NBQ Эсхатология NCG Экологическая этика; этика мироздания |
| Другие ключевые слова: | B
James Cone
B Heaven B Environmental Ethics B Eschatology B Hope |
| Online-ссылка: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The connection between ecological responsibility and differing conceptions of Christian eschatology is widely observed. It is often assumed that the necessary response to Christian environmental inaction is affirmation of a strongly this-worldly vision of new creation (so, influentially, N. T. Wright). However, recent systematic theology has seen retrieval of elements of eschatology that foreground discontinuity and transcendence (e.g. Hans Boersma). Moreover, there are exegetical challenges to continuationist claims (e.g. Markus Bockmuehl and Edward Adams) and doctrinal reactions to ‘eschatological naturalism’ (Katherine Sonderegger and Michael Allen). Where does this leave the connection between ecological witness and the content of Christian hope? Doubtless, continuationist accounts have some salutary emphases, but on exegetical, doctrinal and moral grounds I seek to disentangle the assumed compact of particular construals of this-worldly continuity and ethical commitment. Finally, drawing on James Cone's meditations upon black spiritual traditions, I explore how discontinuous interpretations of the life to come themselves need not undermine responsible action. | ||
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