The Theological Structure of Christian Faith and the Feasibility of a Global Ecological Ethic
Scientific evolutionary/ecological thinking is the basis for today's understanding that we are now in an ecological crisis. Religions, however, often resist reordering their thinking in light of scientific ideas, and this presents difficulties in trying to develop a viable global ecological eth...
| 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: |
Open Library of Humanities$s2024-
2003
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| In: |
Zygon
Year: 2003, Volume: 38, Issue: 1, Pages: 147-161 |
| Further subjects: | B
Nature
B global ecological ethic B Image of God B biohistorical B Abrahamic Religions B Faith B Creativity B Anthropocentric B evolutionary thinking B Asian religions B traditional dualisms B traditional religious terms B God B modern sciences |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a Scientific evolutionary/ecological thinking is the basis for today's understanding that we are now in an ecological crisis. Religions, however, often resist reordering their thinking in light of scientific ideas, and this presents difficulties in trying to develop a viable global ecological ethic. In both the West and Asia religiomoral ecological concerns continue to be formulated largely in terms of traditional concepts rather than in more global terms, as scientific thinking about ecological matters might encourage them to do. The majority of this article is devoted to the kind of reformulation of Western Christian conceptions of God, humanity, and the relation between them that is necessary to address this problem. The question is then raised whether similar critical thinking about religiomoral issues raised by today's evolutionary/ecological scientific thinking is going on in Asian religions and whether it would be too presumptuous (in view of our colonial history) for us Westerners to ask for such rethinking. This leads to a final question: Without such transformations in religious traditions East and West, is the development of a truly global ecological ethic really feasible? | ||
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