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In a sacramental ecology, divine grace is to be found in the evolutionary emergence of life. The ‘Epic of Evolution’ is the scientific story that reveals that we live in an approximately 14 billion year old universe on a planet that is approximately 4.6 billion years old and that we are a part of the ongoing process of life that has existed on Earth for roughly 4 billion years. Nature's Sacrament focuses on the religious and ecological significance of the evolutionary epic in an effort to seamlessly connect the ecological value attributed as a part of an understanding of the evolutionary connectedness of life on Earth, with the Divine grace understood to be present in Christian sacramental worship. David C. McDuffie is a faculty member in the Religious Studies Department at the University of North Carolina at Greensboro where his primary teaching schedule includes courses in World Religions, Religion in America, Christian History, Religion and Environment, and Religion and Politics. Broadly, his research and teaching interests involve the subject area of Religion and Culture, which includes but is not limited to the relationships between religion and politics, science, and health care. This is his first book.
The increasing awareness of environmental issues as ultimately moral issues has led to the intersection of religion and environment. Sacramental Commons presents a unique way of looking at this topic by relating the Christian word 'sacrament' (signs of divine presence) to the term 'commons' (shared place and shared goods, among people and between people and the natural world), suggesting that local natural settings and local communities can be a source for respect and compassion. Sacramental Commons uses Earth-oriented biblical teachings, and ideas from such thinkers as Hildegard, St. Francis, John Muir, and Black Elk, to provide insights about divine immanence in creation, human commitments to creation, and human accountability to the Spirit, Earth, and biotic community. It extends the concept of 'natural rights' beyond humans to include all nature, and affirms intrinsic value in ecosystems in whole and in part. Sacramental Commons declares that the Earth commons and its goods should be shared equitably by human communities and individuals living in interdependent relationships with other members of the community of life. It suggests essential values that will stimulate care for the commons, and embodies them in principles of an innovative Christian Ecological Ethics.
John Chryssavgis explores the sacred dimension of the natural environment, and the significance of creation in the rich theological history and spiritual classics of the Orthodox Church, through the lens of its unique ascetical, liturgical and mystical experience. The global ecological crisis affecting humanity's air, water, and land, as well as the planet's flora and fauna, has resulted in manifest fissures on the image of God in creation. Chryssavgis examines, from an Orthodox Christian perspective, the possibility of restoring that shattered image through the sacramental lenses of cosmic transfiguration, cosmic interconnection, and cosmic reconciliation. The viewpoints of early theologians and contemporary thinkers are extensively explored from a theological and spiritual perspective, including countering those who deny that God's creation is in crisis. Presenting a worldview advanced and championed by the Orthodox Church in the modern world, this book encourages personal and societal transformation in making ethical and economic choices that respect creation as sacrament.
Over the last fifty years Western Christianity has been criticized as a cause and enabler of Earth’s ecological crisis. It has been said that Christianity promotes a spiritual-material dualism where the material side of life has little sacred value. Also noted in the critique is the hesitancy of many Christians to embrace modern scientific understandings of creation, especially evolution. Some Christian writers have responded by accepting modern cosmology and evolution, and advocating for a “sacramental” creation spirituality, oftentimes supported by fresh readings of earlier Christian writings. In Whole-Earth Ethics for Holy Ground, Dr. Stephen Hastings begins by offering a genre defining overview of late 20th century and early 21st century writings that he calls “sacramental” creation spirituality. These writings are characterized by their acceptance of the scientific creation story of cosmogenesis and evolution, and their recovery of authentic Christian nature mysticism. Hastings then looks at Teilhard de Chardin (1881–1955 CE), Maximus the Confessor (c.580–662 CE), and Nicholas of Cusa (1401–1464 CE). Together the teachings of Maximus and Nicholas support Teilhard’s call for a theology of a Creator God robust enough to encompass the most expansive and complicated propositions about creation made by science, while remaining as close as the real presence of Christ in the Eucharist. The integrated teachings of these three figures suggest the consecration of creation as its condition of being, meaning that God is present in all things. This consecration or presence inspires sacramental experiences that are revelations of God in and through creation. These complement the sacramental experience of Christ in the Eucharist. Together these sacramental encounters converge to support the conclusion that just as one receives and responds to Christ present in the elements of the communion table, so one ought to receive and respond to oneself, one’s neighbors, and all creation as the universal consecrated and sacramental neighborhood. This is a whole-Earth sacramental ethic that is what we need today, centered on all life and ecosystems.