Disconnection and the Healing Practice of Imagination for Mormon Environmental Ethics
The Church of Jesus Christ of Latter-day Saints possesses a subversive and fecund interpretation of the Christian creation narrative. This interpretation, denying creation ex nihilo, bespeaks a particular attention to and care for the living earth. However, Latter-day Saint praxis is wounded by a se...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2021
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| In: |
Religions
Year: 2021, Volume: 12, Issue: 11 |
| Further subjects: | B
Theopoetics
B Church of Jesus Christ of Latter-day Saints B Creation B theological healing B Environmental Ethics B ex-nihilo |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The Church of Jesus Christ of Latter-day Saints possesses a subversive and fecund interpretation of the Christian creation narrative. This interpretation, denying creation ex nihilo, bespeaks a particular attention to and care for the living earth. However, Latter-day Saint praxis is wounded by a searing disconnect between the theopoetics of its conceptual creation and its lived practice. I argue that the Church must understand this disconnect as a wound and attend to it as such. I turn to theopoetics, arguing that it is in the lived practices of Latter-day Saints engaging somatically with the Earth that can restore our imaginative potential and move toward healing. I begin by exploring the Christian conception of creation ex nihilo and juxtapose this with the Latter-day Saint understanding of formareex materia. I then explore the implications of such a cosmology for environmental ethics and probe the disconnections between theory and practice in Mormonism broadly construed. I propose that the healing salve for disconnection is imagination, a salve found in the first heartbeat of the Latter-day Saint story. I speak with Latter-day Saint theopoetics and indigenous voices, proposing ultimately that is with them that the healing of theology and praxis must begin. | ||
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