崇拜绿神

M. Wallace
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引用次数: 0

摘要

这一章以一只大蓝鹭造访作者在斯沃斯莫尔学院克拉姆伍兹的班级开始。克拉姆森林是圣地吗?一些生态神学家(小约翰·b·科布,理查德·鲍克汉姆)对这种说法提出了警告,但本章认为基督教是一种双重化身的宗教:在双重运动中,上帝成为人类(耶稣)和其他物种(精神)的肉体,强调肉体和神性是一体的。这一章的重点是耶稣在他的教导事工中与特定的鸟作为图腾的关系的历史肖像;奥古斯丁对新柏拉图主义的否定和对世界上母性的、鸟一般的圣灵的自然主义的颂扬;以及宾根的希尔德加德(Hildegard)的鸟类肺炎学,其中地球的“生机盎然的绿色”因其治疗能力而受到重视,这与约翰福音9章中耶稣用泥巴治愈盲人的方式类似。影片最后在哥斯达黎加蒙特韦德的贵格会会堂里进行了一场对自然崇拜的冥想。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Worshipping the Green God
This chapter begins with a visitation by a great blue heron to the author’s class taught in Swarthmore College’s Crum Woods. Is the Crum Woods holy ground? Some ecotheologians (John B. Cobb Jr., Richard Bauckham) caution against this way of speaking, but this chapter argues that Christianity is a religion of double incarnation: in a twofold movement, God becomes flesh in both humankind (Jesus) and otherkind (Spirit), underscoring that corporeality and divinity are one. The chapter focuses on historical portraits of Jesus’ relationship to particular birds as totem-beings in his teaching ministry; Augustine’s repudiation of Neoplatonism and natalist celebration of the maternal, birdy Holy Spirit in the world; and Hildegard of Bingen’s avian pneumatology in which earth’s “vital greenness” is valorized for its curative powers in a manner similar to Jesus’ mudpie healing of the blind man in John 9. It concludes with a meditation on nature-worship in a Quaker meetinghouse in Monteverde, Costa Rica.
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