Creation Set Free: The Spirit as Liberator of Nature

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Wm. B. Eerdmans Publishing, 23 нояб. 2005 г. - Всего страниц: 388
In view of the destruction of the sources of life, ecology is no longer a marginal issue. In "Creation Set Free," Sigurd Bergmann creatively rethinks the discipline of theology in light of the ecological crisis. He is concerned throughout to see the cosmos as something involved in redemption rather a mere stage for the human salvific drama.

After critically and constructively summarizing previous initiatives toward an ecological theology, Bergmann opens up an extraordinary dialogue between these initiatives and church father Gregory of Nazianzus. Through the neglected topics of sociality, motion, suffering, and the Spirit, the author brings to light Gregorybs thought on the liberation of creation. Finally, Bergmann connects ecological issues and patristic tradition with contemporary liberation theology.

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Стр. 175 - A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.
Стр. 79 - The Old Testament proclaimed the Father openly, and the Son more obscurely. The New manifested the Son, and suggested the Deity of the Spirit. Now the Spirit Himself dwells among us, and supplies us with a clearer demonstration of Himself.
Стр. 271 - religious" relationship to the highest, most powerful, and best Being imaginable - that is not authentic transcendence - but our relation to God is a new life in "existence for others", through participation in the being of Jesus.
Стр. 291 - That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened [Rom. 1:20]. 20. He deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.
Стр. 323 - In using the method of correlation, systematic theology proceeds in the following way : it makes an analysis of the human situation out of which the existential questions arise, and it demonstrates that the symbols used in the Christian message are the answers to these questions.
Стр. 291 - Non ille digne Theologus dicitur, qui invisibilia Dei per ea, quae facta sunt, intellecta conspicit, 20. Sed qui visibilia et posteriora Dei per passiones et crucem conspecta intelligit.
Стр. 80 - No sooner do I conceive of the One than I am illumined by the Splendour of the Three ; no sooner do I distinguish Them than I am carried back to the One.
Стр. 273 - As a point of departure, let us say that violence is present when human beings are being influenced so that their actual somatic and mental realizations are below their potential realizations.
Стр. 155 - He sums up and contains all Being, having neither beginning in the past nor end in the future ; like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature, only adumbrated by the mind, and that very dimly and scantily . not by His Essentials, but by His Environment ; one image being got from one source and another from another, and combined into some sort of presentation of the truth, which escapes us before we have caught it, and takes to flight before...

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