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oa Litnet Akademies : 'n Joernaal vir die Geesteswetenskappe, Natuurwetenskappe, Regte en Godsdienswetenskappe - “Jy moet die aarde liefhê soos jouself”

Volume 16 Number 3
  • ISSN : 1995-5928

 

Abstract

Wanneer Moltmann skepping en evolusie bespreek, bestempel hy sy metodologie as ’n “teologiese natuur-hermeneutiek” wat met die natuurverskynsels in die lig van die ewigheid omgaan. Met hierdie benadering word die kern van ’n ekoteologie uitgelig wat wetenskaplik gegrond en Bybels verantwoordbaar is en wat sinvol met wetenskap in gesprek kan tree.

Moltmann draai geen doekies om oor die siening dat René Descartes se res cogitans (denkende syn) en res extensa (uitgebreide syn) ons werklikheidsverstaan verwring het nie en enige vorm van simbiose van mens en natuur ten nadeel strek. Deur middel van ’n kwantifiseringsdogma het die mens as kennende subjek ’n splytende blik ontwikkel met ’n benadering van verdeel en heers. Die natuurlike omgewing is geheel en al in hierdie beskouing verdinglik. Dit het uiteraard tot ’n antroposentriese werklikheidsverstaan gelei.

Soos in vorige werke van Moltmann, wil hy in sy jongste boek (Christliche Erneuerungen in schwierigen Zeiten) mens en natuur weer by mekaar uitbring. Die skrywer van hierdie artikel interpreteer hierdie boek as Moltmann se “teologiese testament” met ’n ekoteologie as die brandpunt van sy denke en deel van die reliëf van hoop. Moltmann haal in hierdie boek onder andere Lukas 10:27–28 aan, maar voeg by dat naas God en jou naaste, jy ook “die aarde moet liefhê soos jouself”.

“You must love the earth as yourself”

When Moltmann (2010:140) discusses creation and evolution, he labels his method as a theological nature hermeneutic(“theologischen Naturhermeneutik”) that deals with natural phenomena in the light of eternity. He states that his theological methods developed as he cultivated a perception of theological thought. “The road emerged only as I walked it. And my attempts to walk it are of course determined by my personal biography, and by the political and historical kairos in which I live” (Moltmann 2000:xv).

Moltmann tends to repeat thoughts in his publications. When this trend is carefully assessed, it becomes clear that his methodology is not only iterative, but increasingly focused. It is like the action of diamond miners who shake a grid in order to gradually reveal diamonds from the gravel.

The word “peril” in the title of Moltmann’s recently published The Spirit of Hope: Theology for a World in Peril (2019) is atypically (for Moltmann) negative compared with the positive views reflected in his other publications. Here he reminds us that Christian faith has much to say in response to a despairing world. In the eternal “yes” of the living God we affirm the goodness and ongoing purpose of our fragile humanity. Likewise, God’s love empowers us to love life and resist a culture of death. The book analyses the challenges of hope in our contemporary world, particularly the environmental crisis. It argues that the Christian faith – and indeed all the world’s religions – must orient itself toward the wholeness of the human family and the physical environment necessary to that wholeness.

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2019-12-01
2020-07-04

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