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As eco-theologians continue to address the current ecological crisis, there is continued effort to examine ways Christianity can contribute to building an ecological theology and ecological ethic that takes seriously the human responsibility for creation. In this book, the author contributes to ecological theology and ethics by examining how a unique type of Christian mysticism, nature mysticism, can be incorporated into ecological ethics. The rich tradition of Christian nature mysticism, as examined in the mystical theology of both Pierre Teilhard de Chardin and Thomas Merton, demonstrates how a nature mystic becomes conscious of the presence of God within the cosmos and that this consciousness subsequently elicits not only a deep awareness of the sacredness and interconnectedness of all creation but also contains an ethical imperative that strives to build an ethic of creation. Moreover, since this nature mysticism can employ a cosmology of cosmogenesis, the opportunity to bring these together in ecological theology can further strengthen ecological ethics. In essence, the author argues that nature mysticism is an excellent source for building an ecological ethic that takes seriously the human responsibility in creation.
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As eco-theologians continue to address the current ecological crisis, there is continued effort to examine ways Christianity can contribute to building an ecological theology and ecological ethic that takes seriously the human responsibility for creation. In this book, the author contributes to ecological theology and ethics by examining how a unique type of Christian mysticism, nature mysticism, can be incorporated into ecological ethics. The rich tradition of Christian nature mysticism, as examined in the mystical theology of both Pierre Teilhard de Chardin and Thomas Merton, demonstrates how a nature mystic becomes conscious of the presence of God within the cosmos and that this consciousness subsequently elicits not only a deep awareness of the sacredness and interconnectedness of all creation but also contains an ethical imperative that strives to build an ethic of creation. Moreover, since this nature mysticism can employ a cosmology of cosmogenesis, the opportunity to bring these together in ecological theology can further strengthen ecological ethics. In essence, the author argues that nature mysticism is an excellent source for building an ecological ethic that takes seriously the human responsibility in creation.