The Problem of Natural Evil
Daoâs In-naturation and Christâs Incarnation
äºJournal of Reformed TheologySearch for other papers by Jaeseung Cha in
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Abstract
While Daoism offers valuable insights into ecotheology, particularly in its view that nature possesses inherent dignity and serves all beings, its lack of a comprehensive account of natural evil poses a challenge to fully addressing ecological issues. Similarly, the theology of âdeep incarnationââwhich posits that Christ became flesh as a complex unity of biological components within the process of evolutionâfaces a difficulty in adequately engaging with the problem of natural evil. However, the sacramental work of Christ in restoring creation, alongside our active participation in this restoration, offers a potential framework for reconstructing Christian ecotheology.
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| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 240 | 152 | 10 |
| å ¨ææµè§æ¬¡æ° | 18 | 13 | 1 |
| PDFä¸è½½æ¬¡æ° | 39 | 24 | 2 |
The Problem of Natural Evil
Daoâs In-naturation and Christâs Incarnation
äºJournal of Reformed TheologySearch for other papers by Jaeseung Cha in
Current site
Google Scholar
PubMed
Abstract
While Daoism offers valuable insights into ecotheology, particularly in its view that nature possesses inherent dignity and serves all beings, its lack of a comprehensive account of natural evil poses a challenge to fully addressing ecological issues. Similarly, the theology of âdeep incarnationââwhich posits that Christ became flesh as a complex unity of biological components within the process of evolutionâfaces a difficulty in adequately engaging with the problem of natural evil. However, the sacramental work of Christ in restoring creation, alongside our active participation in this restoration, offers a potential framework for reconstructing Christian ecotheology.
| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 240 | 152 | 10 |
| å ¨ææµè§æ¬¡æ° | 18 | 13 | 1 |
| PDFä¸è½½æ¬¡æ° | 39 | 24 | 2 |
