By Mark Manolopoulos
Brings an ecotheological standpoint to postmodern reward theory.
What if our international have been thought of a present? Extending postmodern reward concept to ecological and ecotheological issues, Mark Manolopoulos explores how “creation”—the what-is—can be visible as a present. construction, while seen in a significantly egalitarian means, is the matrix of all fabric things—human, otherwise-than-human, or humanly synthetic. using and critiquing the paintings of Jacques Derrida and Jean-Luc Marion, Manolopoulos argues that the present is an irresolvable paradox marked by way of the contradictory components of extra (gratuity, linearity) and alternate (gratitude, return). Philosophical and theological reflections at the reward turn into entangled in its paradoxical rigidity, yet eventually either elements needs to be revered and mirrored. in terms of the creation-gift, we should always vacillate among responses like letting-be, entertainment, application, and return.
Elegantly written and thought-provoking, If construction Is a present either contributes to the continued debate at the reward and offers a clean philosophical and theological attention of the environmental crisis.
“…Manolopoulos’ textual content stimulates reflective proposal pertaining to many features of the relational implications of giving in either inter-human and ecological moral phrases. As such, its attention of construction as a present is easily poised to foster creativity in a reader, making cautious mirrored image on Manolopoulos’ insights, as awarded during this booklet, a invaluable activity.” — stories in Religion
“This is a considerate and well-written booklet, relating either philosophy and theology. Manolopoulos offers a chic creation to the idea that of the reward and to a couple appropriate dimensions of Marion’s philosophy for environmental theology.” — spiritual reviews overview
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Additional info for If Creation Is a Gift (Suny Series in Theology and Continental Thought)
48 Wallace’s Fragments of the Spirit is an ecopneumatology drawn from the Spirit’s biblical nature-ﬁgurations (breath, wind, water, dove). McFague depicts God as the ruach of the body of creation. 49 Now, while this ecomeditation certainly welcomes these important renegotiations of doctrinal Christianity, they lie beyond the present work’s scope: I attempt to shed light on the question of right relations with creation by dwelling upon the gift-aporia rather than reinterpreting foundational scriptural and theological ﬁgurations.
It is thereby a kind of ontics: It deals with the matrix-ofthings. The reﬂection is also “theological” in a particular way, with its nuanced (open-ended and suspended) recognition of the possibility that a biblical deity cogifts creation, as well as its qualiﬁed treatment of the question of the gracegift. The work’s theological dimension, however, immediately raises a related question: In what ways does the present work converge with, and diverge from, the ever-growing and multifarious discipline of ecological theology?
But this hope is bound to a lexicon of necessitation, sway, arrangement, and of holding the Corinthians to their promise. The freedom of the gift is bound up. Contradictoriness marks the verses that follow: “The point is this: the one who sows sparingly will also reap sparingly, and the one who sows bountifully will also reap bountifully. 6–7). Paul understandably privileges the cheerful and generous gift-giver, but this privilege is destabilized in light of: (1) injunction—the Corinthians are commanded to be generous; each of them/ us “must give”; (2) calculation—they/we must “make up our minds,” especially 36 Chapter 2 when we take into consideration God’s love of a “cheerful giver”; and (3) reward: generosity’s harvest is bountiful.