The new Century editorial
offers that if the Republicans nominate Rick Santorum for president,
his regular rhetoric about poverty might challenge President Obama to
engage him on it--giving voters a chance to hear two different analyses
of the problem instead of, you know, not hearing about it all.
Somewhat more quixotically, I've found myself wondering whether there's an opportunity as well in Santorum's recent claim that environmentalism amounts to a "phony theology." Stephen Prothero's reaction is to challenge Santorum's desire to draw who's-a-real-Christian lines; Rachel Tabachnick's is to trace the "phony theology" line to the influence of the Cornwall Alliance.
points both, but what interests me here is that Santorum's comments
point to one of the basic theological questions for Christian
eco-engagement: Is the emphasis on human membership in the wider
creation or on human responsibility for it?
In this splendid book Belden Lane has made a double contribution—to the
reordering of our perspectives on creation and to our understanding of
the Reformed tradition as a contributor to this reordering.
Ten years ago I wrote a book called The End of Nature, which was the first book for a general audience about the question of global warming. At the time, climate change was a hypothesis. By burning fossil fuels and thereby emitting great quantities of carbon dioxide, human beings would trap heat near the planet's surface, changing its weather.
Early modern versions of the argument from design relied upon a simple analogy: the universe looks like an artifact, which implies a maker. But as David Hume pointed out, one would need experience observing universes being made to judge that the analogy holds true.
Creation has long been a neglected child in biblical-theological studies; it is ground often left to creationists and naysayers. Only in recent years has the Bible's creation theology been addressed in a major way, not least because of the impact of the environmental movement.
Many of us feel a little silly if we react strongly to the death of a pet or the plight of an animal. “Well, it was just a cat,” we say, embarrassed by our grief. Where does this attitude come from? It’s certainly not biblical.