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The Greenie's Guide to the End of the World: Ecology and Eschathology
There is an old fundamentalist argument that the world will eventually be destroyed in the Apocalypse, so there is no point in caring for it. When one reads about the delicate balance of the first moments of the cosmos, one can only marvel at the process which brought about the existence of the earth and the creatures that inhabit it. One of Theo Mc Call's joys in life is cycling. He lives in the city of Adelaide, South Australia, a perfect city for cycling. When he first began this project, once or twice a week he would cycle in the early morning. The last part of the return trip would involve riding eastwards into the rising sun. Whenever he felt the warmth of the sun on his face and was aware of its sheer power and energy, he was convinced that the universe is an overwhelmingly beautiful place, which God would never abandon or destroy. It is with this complete faith in God's love for creation that he set out to write an account of how this creation, with all its beauty and fragility, as well as its flaws and scars, might be transformed into God's new creation. Given the ecological crisis that we face, how can we meaningfully talk about the consummation of all things, without removing the impetus for ecological action? In other words, is it possible to develop an ecological eschatology?
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The Greenie's Guide to the End of the World: Ecology and Eschathology
There is an old fundamentalist argument that the world will eventually be destroyed in the Apocalypse, so there is no point in caring for it. When one reads about the delicate balance of the first moments of the cosmos, one can only marvel at the process which brought about the existence of the earth and the creatures that inhabit it. One of Theo Mc Call's joys in life is cycling. He lives in the city of Adelaide, South Australia, a perfect city for cycling. When he first began this project, once or twice a week he would cycle in the early morning. The last part of the return trip would involve riding eastwards into the rising sun. Whenever he felt the warmth of the sun on his face and was aware of its sheer power and energy, he was convinced that the universe is an overwhelmingly beautiful place, which God would never abandon or destroy. It is with this complete faith in God's love for creation that he set out to write an account of how this creation, with all its beauty and fragility, as well as its flaws and scars, might be transformed into God's new creation. Given the ecological crisis that we face, how can we meaningfully talk about the consummation of all things, without removing the impetus for ecological action? In other words, is it possible to develop an ecological eschatology?
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The Greenie's Guide to the End of the World: Ecology and Eschathology

The Greenie's Guide to the End of the World: Ecology and Eschathology

by Theodore David McCall
The Greenie's Guide to the End of the World: Ecology and Eschathology

The Greenie's Guide to the End of the World: Ecology and Eschathology

by Theodore David McCall

Overview

There is an old fundamentalist argument that the world will eventually be destroyed in the Apocalypse, so there is no point in caring for it. When one reads about the delicate balance of the first moments of the cosmos, one can only marvel at the process which brought about the existence of the earth and the creatures that inhabit it. One of Theo Mc Call's joys in life is cycling. He lives in the city of Adelaide, South Australia, a perfect city for cycling. When he first began this project, once or twice a week he would cycle in the early morning. The last part of the return trip would involve riding eastwards into the rising sun. Whenever he felt the warmth of the sun on his face and was aware of its sheer power and energy, he was convinced that the universe is an overwhelmingly beautiful place, which God would never abandon or destroy. It is with this complete faith in God's love for creation that he set out to write an account of how this creation, with all its beauty and fragility, as well as its flaws and scars, might be transformed into God's new creation. Given the ecological crisis that we face, how can we meaningfully talk about the consummation of all things, without removing the impetus for ecological action? In other words, is it possible to develop an ecological eschatology?

Product Details

ISBN-13: 9781921817120
Publisher: ATF Press
Publication date: 05/30/2011
Pages: 267
Product dimensions: 6.10(w) x 9.20(h) x 0.60(d)

Table of Contents

Acknowledgements 9

Glossary 11

Introduction 17

1 Intimately connected 18

2 Finely tuned processes 19

3 The consummation of all things 21

4 Method 24

5 The concept of memory 26

6 Structure 26

Section 1 The challenge of feminism

Chapter 1 Catherine Keller 33

1.1 Introduction 33

1.2 Criticising apocalypticism 34

1.3 Signs of hope 35

1.4 Naming apocalypticism as a problem 36

1.5 The Sea 38

1.6 Warnings from the book of Revelation 41

1.7 Human accountability 44

1.8 Conclusion 46

Chapter 2 Rosemary Radford Ruether 51

2.1 Introduction 51

2.2 Creatio ex nihilo 51

2.3 Body and soul 56

2.4 Apocalypticism 61

2.5 False dichotomies 67

2.6 'Ecofeminist Theocosmology' and the question of evil and finitude 69

2.7 Theology and ontology 73

2.8 Conclusion 74

Section 2 Apocalypticism

Chapter 3 Ulrich Körtner 79

3.1 Introduction: a positive case for apocalypticism? 79

3.2 Liberating anxiety 79

3.3 The ambiguity of apocalypticism 81

3.4 The repression of apocalypticism 87

3.5 The sublation of apocalyptic thought 92

3.6 Ecological ramifications of apocalypticism 95

3.7 Conclusion 99

Chapter 4 Jürgen Moltmann 101

4.1 Introduction 101

4.2 The Coming God 101

4.3 Concern for creation 104

4.4 Millenarianism 106

4.5 Evolution 112

4.6 Apocalyptic eschatology 120

4.7 God's Shekinah 125

4.8 Space and God's Shekinah 130

4.9 Time 132

4.10 Conclusion 137

Section 3 Some models of the eschatological transformation of all things

Chapter 5 John Polkinghorne 143

5.1 Introduction 143

5.2 John Polkinghorne 144

5.3 Background: the question of time 146

5.4 The new creation 'ex vetere': evolution and cosmic process 153

5.5 Destiny beyond human beings' deaths: personal and 'typical' destiny 157

5.6 Continuity and discontinuity: The 'intersection' of the historical and eschatological 159

5.7 Hope lies in the steadfast love and faithfulness of God 162

5.8 Conclusion 166

Chapter 6 Ernst Conradie 169

6.1 Introduction 169

6.2 The predicament of evil: the restrictive effects of sin 170

6.3 The predicament of finitude in time 176

6.4 The open or closed universe 181

6.5 The predicament of finitude in space 187

6.6 Theocentric focus as a response to the three predicaments 189

6.7 Multiple dimensions (or two-worlds) 191

6.8 Material Inscription 195

6.9 Conclusion 197

Section 4 Remembrance, Liturgy and Symbolism

Chapter 7 Elizabeth Johnson 203

7.1 Introduction 203

7.2 Four examples of women's practices of memory 205

7.3 Companions in memory 213

7.4 Problems with traditional eschatology 219

7.5 Reinterpreting traditional symbols 220

7.6 Ecological connections 226

7.7 Conclusion 227

Chapter 8 Alexander Schmemann 229

8.1 Introduction 229

8.2 The Eucharist 229

8.3 Alexander Schmemann 232

8.4 The problem of secularism 233

8.5 Redemption of the 'fallen' world 240

8.6 A theology of blessing 243

8.7 Confirmation 245

8.8 Schmemann's eucharistic theology 246

8.9 The cosmic liturgy 256

8.10 Conclusion 257

Conclusion 261

1 The participation of the rest of creation in the transformation 262

Biblical References 267

Index 269

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