God After Darwin 5. Evolution, Ecology, and the Promise of Nature

God After DarwinGod After Darwin5. Evolution, Ecology, 5. Evolution, Ecology,

and the Promise of Natureand the Promise of Nature

We give you thanks, most gracious God, We give you thanks, most gracious God, for the beauty of earth and sky and sea; for the beauty of earth and sky and sea; for the richness of mountains, plains, and for the richness of mountains, plains, and rivers; for the songs of birds and the rivers; for the songs of birds and the loveliness of flowers. We praise you for loveliness of flowers. We praise you for these good gifts, and pray that we may these good gifts, and pray that we may safeguard them for our posterity. Grant safeguard them for our posterity. Grant that we may continue to grow in our that we may continue to grow in our grateful enjoyment of your abundant grateful enjoyment of your abundant creation, to the honor and glory of your creation, to the honor and glory of your Name, now and for ever.Name, now and for ever.

Book of Common Prayer, p. 840Book of Common Prayer, p. 840

God After God After Darwin. A Darwin. A Theology of Theology of Evolution.Evolution. John John F. Haught, F. Haught, Westview Press, Westview Press, 2000. ISBN 0-2000. ISBN 0-8133-3878-6 8133-3878-6 (Chapter 9)(Chapter 9)

Background image on the PowerPoint slides is taken from the cover art of God After Darwin

Responses to Responses to 101 Questions 101 Questions on God and on God and Evolution.Evolution.

John F. Haught, John F. Haught, Paulist Press, Paulist Press, 2001. ISBN 0-2001. ISBN 0-8091-3989-88091-3989-8

John F. HaughtJohn F. Haught is the Landegger is the Landegger Distinguished Distinguished Professor of Professor of Theology at Theology at Georgetown Georgetown University, and University, and Director of the Director of the Georgetown Georgetown Center for the Center for the Study of Science Study of Science and Religion.and Religion.Photos captured from the on-line interview

with Dr. Haught at: http://MeaningOfLife.tv

ReviewReview

ReviewReviewWhat Evolution Tells UsWhat Evolution Tells Us

The modern theory of evolution (= the The modern theory of evolution (= the “neo-“neo-Darwinian SynthesisDarwinian Synthesis”) says that the great diversity ”) says that the great diversity of life can be of life can be naturallynaturally explained by the combination explained by the combination of of chancechance, , lawlaw, and , and deep timedeep time:: 1. 1. Chance:Chance: accidental, chance events or contingencies: accidental, chance events or contingencies:

• a genetic mutation that lead to new characteristics in an organisma genetic mutation that lead to new characteristics in an organism• a natural disaster that changes the environment that an organism a natural disaster that changes the environment that an organism

must adapt tomust adapt to 2. 2. Law:Law: the deterministic laws of the deterministic laws of natural selectionnatural selection

(natures “selects” as survivors organism who best adapt to (natures “selects” as survivors organism who best adapt to the environment; all others perish),the environment; all others perish), chemistry, and physicschemistry, and physics

3. 3. Deep Time:Deep Time: enormous depths of time enormous depths of time

ReviewReviewWhat Evolution Tells UsWhat Evolution Tells Us

Evolution tells us human beings are the result Evolution tells us human beings are the result of billions of years of a meandering, of billions of years of a meandering, haphazard process of “haphazard process of “natural selectionnatural selection,” a ,” a journey marked by untold pain and suffering, journey marked by untold pain and suffering, loss, waste, and in the end, extinction for most loss, waste, and in the end, extinction for most species.species. More than 99% of all species born in the crucible More than 99% of all species born in the crucible

of evolution have died out under the relentless of evolution have died out under the relentless jackboot of natural selection.jackboot of natural selection.

ReviewReviewWhy Might God Create In Such a Way?Why Might God Create In Such a Way?

Why might God choose to create in such Why might God choose to create in such a way?a way?

Why might God create a world Why might God create a world characterized by the meandering, characterized by the meandering, wasteful, painful path of evolution?wasteful, painful path of evolution?

ReviewReviewWhy Might God Create In Such a Way?Why Might God Create In Such a Way?

We suggested that the answer lies in a We suggested that the answer lies in a fundamental, eternal characteristic of fundamental, eternal characteristic of God: God is God: God is self-emptying (=kenosis) self-emptying (=kenosis) suffering lovesuffering love..

ReviewReviewGod’s Self-Emptying LoveGod’s Self-Emptying Love

Love needs an Love needs an “Other”“Other” that is not oneself to love. that is not oneself to love. Without an “Other” who is Without an “Other” who is independent independent of oneself, of oneself, love cannot be actualized.love cannot be actualized.

God’s God’s self-emptying, self-giving loveself-emptying, self-giving love is manifest in: is manifest in: allowing creation to come into being allowing creation to come into being independentindependent of God’s of God’s

self – to be self – to be “Other”“Other” than God – and than God – and endowing that creation with the ability endowing that creation with the ability to evolveto evolve = = to be to be

“self-creative“self-creative and and self-orderingself-ordering

Such a universe is really the only kind of universe Such a universe is really the only kind of universe that could be the product of love – for love desires the that could be the product of love – for love desires the independenceindependence of the “Other.” of the “Other.”

ReviewReviewGod Comes to Us From the FutureGod Comes to Us From the Future

As the world evolves, self-creates, self-orders itself, God comes:As the world evolves, self-creates, self-orders itself, God comes: from the “future,”from the “future,” from “the sphere of the not-yet,” of “not-yet-being,”from “the sphere of the not-yet,” of “not-yet-being,” from the “realm of possibility and potentiality,” from the “realm of possibility and potentiality,” from “that which might come / is to come”from “that which might come / is to come”

and God sustains the world continually at:and God sustains the world continually at: the cusp of where the future meets the present,the cusp of where the future meets the present, the threshold between “not-yet” and “now”the threshold between “not-yet” and “now”

where God offers to Creation possibility, novel informational where God offers to Creation possibility, novel informational patterns and orderings, patterns and orderings,

and God lures, persuades, but does not force Creation towards and God lures, persuades, but does not force Creation towards God’s vision of Creation’s fulfillment and completion.God’s vision of Creation’s fulfillment and completion.

God is, in other words, the “Power of the Future,” more Omega God is, in other words, the “Power of the Future,” more Omega than Alphathan Alpha

ReviewReviewTodayToday

Today we discuss how this vision of Creation asToday we discuss how this vision of Creation as something allowed out of God’s self-emptying love to be something allowed out of God’s self-emptying love to be

“Other” than God,“Other” than God, something unfinished, evolving, self-creating and self-something unfinished, evolving, self-creating and self-

ordering,ordering, continually lured and persuaded by God towards God’s vision continually lured and persuaded by God towards God’s vision

of Creation’s fulfillment and completion;of Creation’s fulfillment and completion; Impacts our views on:Impacts our views on:

The Christian basis of concern for the well-being of nature The Christian basis of concern for the well-being of nature (that is, concern for (that is, concern for ecologyecology))

What we as Christians may ultimately hope for (= What we as Christians may ultimately hope for (= eschatologyeschatology))

and how evolution intertwines these two subjects and how evolution intertwines these two subjects togethertogether

Our Neglect of Our Neglect of the Earththe Earth

Our Neglect of the EarthOur Neglect of the Earth

All over the earth, as a result of increasing All over the earth, as a result of increasing human consumption and numbers:human consumption and numbers: Freshwater sources are diminishingFreshwater sources are diminishing Forests are being destroyedForests are being destroyed Top-soil is eroding and being lostTop-soil is eroding and being lost Deserts are spreadingDeserts are spreading The stratospheric ozone layer is thinningThe stratospheric ozone layer is thinning Land, sea, and air are being poisoned with chemical toxinsLand, sea, and air are being poisoned with chemical toxins Other species are disappearing at an alarming rateOther species are disappearing at an alarming rate

As Christians,As Christians, should we care about any of these should we care about any of these things? If so, why?things? If so, why?


There are many people who feel that There are many people who feel that Christianity is an Christianity is an enemyenemy of any concern about of any concern about nature.nature.

The Australian philosopher John Passmore The Australian philosopher John Passmore says Christianity is irreformably anti-says Christianity is irreformably anti-ecological. ecological. The problem:The problem: Our Christian belief in God and the “next world” removes Our Christian belief in God and the “next world” removes

any serious sense of obligation for any serious sense of obligation for this this world.world. We consider the “next life” and “next world” to be what We consider the “next life” and “next world” to be what

matters. matters. ThisThis world for us is just a brief stay in an world for us is just a brief stay in an unimportant wayside inn on our journey to God and heavenunimportant wayside inn on our journey to God and heaven


Thus, the Christian environmentalist Thus, the Christian environmentalist Gerald Barney was told:Gerald Barney was told:

““You have done some very important You have done some very important work, but just think of how much more work, but just think of how much more you would have done if your parents you would have done if your parents had not exposed you to the had not exposed you to the pernicious influence of Christianity.”pernicious influence of Christianity.”


Is there a Christian theological basis for us to Is there a Christian theological basis for us to be concerned about be concerned about this this world?world?

Haught argues:Haught argues: there are several theological reasons why we there are several theological reasons why we as as

ChristiansChristians should be concerned about the well- should be concerned about the well-being of this world = ecology.being of this world = ecology.

The The most potent reasonmost potent reason arises from the arises from the impact of impact of evolutionevolution on our understanding of the Christian on our understanding of the Christian doctrines of “doctrines of “EschatologyEschatology” (“what we may hope ” (“what we may hope for;” the study of the “last things:” life after death, for;” the study of the “last things:” life after death, heaven, hell …) andheaven, hell …) and Bodily Resurrection Bodily Resurrection..

The Christian The Christian Basis of Basis of

Concern for the Concern for the EarthEarth

(Christian Ecological (Christian Ecological Theology)Theology)

Christian Ecological TheologyChristian Ecological TheologyTraditional ReasonsTraditional Reasons

There are several “traditional” theological There are several “traditional” theological reasons why we should be concerned reasons why we should be concerned about the well-being of about the well-being of thisthis world: world: 1. Biblical Creation Theology and Its 1. Biblical Creation Theology and Its

Injunction to Faithful StewardshipInjunction to Faithful Stewardship 2. The Christian Call to Live Virtuously2. The Christian Call to Live Virtuously 3. The Sacramental and Incarnational 3. The Sacramental and Incarnational

Character of Nature Character of Nature

Christian Ecological TheologyChristian Ecological Theology1. Biblical Creation Theology1. Biblical Creation Theology

Genesis, Psalms, the Wisdom books, and Genesis, Psalms, the Wisdom books, and the Prophet books in the Bible all move the Prophet books in the Bible all move us to interpret creation as a us to interpret creation as a giftgift deserving deserving our reverence, wonder, and gratitudeour reverence, wonder, and gratitude..

We are called to care for and be We are called to care for and be good good stewardsstewards of this gift. of this gift.

Christian Ecological TheologyChristian Ecological Theology2. Call to Live Virtuously2. Call to Live Virtuously

Christianity exhorts us to practice the virtues of:Christianity exhorts us to practice the virtues of: LoveLove HumilityHumility ModerationModeration JusticeJustice GratitudeGratitude

and to shun those vices that are largely responsible and to shun those vices that are largely responsible for our pillaging of nature:for our pillaging of nature: Human arroganceHuman arrogance GreedGreed InjusticeInjustice Hunger for Power Hunger for Power

Christian Ecological TheologyChristian Ecological Theology3. Sacramental Character of Nature3. Sacramental Character of Nature

Roman Catholic, Eastern Orthodox, and Anglican Roman Catholic, Eastern Orthodox, and Anglican Spiritualities have tended to emphasize the Spiritualities have tended to emphasize the sacramental and incarnational character of nature.sacramental and incarnational character of nature.

The The sacramental charactersacramental character of nature: of nature: Nature’s beauty and diversity reveals to us something Nature’s beauty and diversity reveals to us something

about God.about God. In other words: In other words:

• Nature is revelatory of God;Nature is revelatory of God;• Nature can be a “door” or “window” or “portal” to the divineNature can be a “door” or “window” or “portal” to the divine

The related The related incarnational characterincarnational character of nature: of nature: By taking on human and material form in the By taking on human and material form in the IncarnationIncarnation, ,

God showed us:God showed us:• Nature is fundamentally goodNature is fundamentally good• Nature somehow participates in the very holiness of GodNature somehow participates in the very holiness of God

Christian Ecological TheologyChristian Ecological Theology3. Sacramental Character of Nature3. Sacramental Character of Nature

The sacramental and incarnational visions The sacramental and incarnational visions of nature:of nature: Prevents us from viewing creation as mere Prevents us from viewing creation as mere

raw material for human projects and raw material for human projects and consumption.consumption.

““provides the deepest foundation for provides the deepest foundation for reverencing creation”reverencing creation” (Michael and (Michael and Kenneth Himes, “The Sacrament of Kenneth Himes, “The Sacrament of Creation”)Creation”)

Christian Ecological TheologyChristian Ecological Theology4. Nature as Promise4. Nature as Promise

To these “traditional” theological reasons why we To these “traditional” theological reasons why we should be concerned about the well-being of should be concerned about the well-being of thisthis world, Haught adds a fourth: world, Haught adds a fourth: “The Promise of “The Promise of Nature”Nature” that arises from the that arises from the impact of evolutionimpact of evolution on on the doctrines of the doctrines of eschatologyeschatology (“what we may hope (“what we may hope for;” the study of the “last things:” life after death, for;” the study of the “last things:” life after death, heaven, hell …) and heaven, hell …) and bodily resurrectionbodily resurrection:: 1. Biblical Creation Theology and Its Injunction to Faithful 1. Biblical Creation Theology and Its Injunction to Faithful

StewardshipStewardship 2. The Christian Call to Live Virtuously2. The Christian Call to Live Virtuously 3. The Sacramental and Incarnational Character of Nature 3. The Sacramental and Incarnational Character of Nature 4. 4. The Promise of NatureThe Promise of Nature

The Promise of The Promise of NatureNature

The Promise of NatureThe Promise of NatureEschatology and HopeEschatology and Hope

““Eschatology”Eschatology”:: Comes from the Greek “Comes from the Greek “eschatoneschaton,” meaning “last”,” meaning “last” The branch of theology dealing with the “last things”The branch of theology dealing with the “last things”

• the “last things” most commonly talked about are death, the “last things” most commonly talked about are death, heaven and hellheaven and hell

In a broader and more biblical sense however, In a broader and more biblical sense however, eschatologyeschatology is is “what we may hope for.”“what we may hope for.”

In the Bible, especially in the books of the prophets:In the Bible, especially in the books of the prophets:• the history of God’s people is defined by the history of God’s people is defined by God’s promisesGod’s promises, , • the lives of God’s people are defined by the lives of God’s people are defined by hopehope for the for the

fulfillment of fulfillment of God’s promisesGod’s promises


EschatologyEschatology, “, “what we may hope forwhat we may hope for” is ” is not the stuff of idle speculation, but the not the stuff of idle speculation, but the very foundation of faithvery foundation of faith


theologian Jurgen Moltmann:theologian Jurgen Moltmann: From first to last, and not merely in the epilogue, From first to last, and not merely in the epilogue,

Christianity is eschatology, is hopeChristianity is eschatology, is hope, forward looking and , forward looking and forward moving, and therefore also revolutionizing and forward moving, and therefore also revolutionizing and transforming the present. transforming the present. The eschatologicalThe eschatological is not one is not one element of Christianity, but it is the element of Christianity, but it is the mediummedium of Christian of Christian faith as such, the faith as such, the key key in which everything in it is set, the in which everything in it is set, the glowglow that suffuses everything here in the dawn of an that suffuses everything here in the dawn of an expected new day.... Hence expected new day.... Hence eschatologyeschatology cannot really cannot really be only a part of Christian doctrine. Rather, the be only a part of Christian doctrine. Rather, the eschatological outlookeschatological outlook is characteristic of all Christian is characteristic of all Christian proclamation, of every Christian existence and of the proclamation, of every Christian existence and of the whole Church. There is therefore only one real problem whole Church. There is therefore only one real problem in Christian theology ...: the in Christian theology ...: the problem of the futureproblem of the future..

The Promise of NatureThe Promise of NatureThe Cosmic Eschatological VisionThe Cosmic Eschatological Vision

What are What are God’s promisesGod’s promises whose fulfillment we may whose fulfillment we may hopehope for? for?

The vision of Creation that we have been discussing The vision of Creation that we have been discussing the last several weeks suggests that the last several weeks suggests that God’s gracious God’s gracious promisepromise:: embraces the totality of being,embraces the totality of being, covers the whole evolutionary sweep of creation.covers the whole evolutionary sweep of creation.

““What we may hope for” (= eschatology) is that a What we may hope for” (= eschatology) is that a splendid fulfillmentsplendid fulfillment awaits the awaits the entire evolving entire evolving universeuniverse..

Evolution invites us to picture nature as theEvolution invites us to picture nature as the unfolding unfolding of promiseof promise. . The The evolving creation evolving creation is itself literally ais itself literally a promise promise. .


We should We should notnot imaginatively (and unbiblically) imaginatively (and unbiblically) translate (as we commonly do):translate (as we commonly do): ““this present age” to mean “the natural world”this present age” to mean “the natural world” ““the age to come” to mean “some other, supernatural the age to come” to mean “some other, supernatural

world”world”

Haught: Haught: ““eschatologyeschatology is is hopehope for the for the fulfillment and new creation of fulfillment and new creation of thisthis evolving evolving cosmoscosmos, and not a wish to substitute , and not a wish to substitute another world for the one we live in now.”another world for the one we live in now.”


Haught: ‘Haught: ‘A complete discontinuity between "this A complete discontinuity between "this present age" and "the age to come" would hardly present age" and "the age to come" would hardly be consistent with the good news of the coming of be consistent with the good news of the coming of God's reign; such discontinuity would amount to a God's reign; such discontinuity would amount to a denial of the inherent goodness of creation and of denial of the inherent goodness of creation and of God's incarnation in our present world. Just as God's incarnation in our present world. Just as believers can assume some continuity between believers can assume some continuity between their personal identities now and a glorified their personal identities now and a glorified existence in the "age to come," they may also be existence in the "age to come," they may also be permitted to assume that the coming of God's permitted to assume that the coming of God's reign transforms or transfigures, and does not reign transforms or transfigures, and does not abandon or obliterate, the natural world whose abandon or obliterate, the natural world whose life-forms have come about by way of the process life-forms have come about by way of the process of Darwinian evolution.’of Darwinian evolution.’

The Promise of NatureThe Promise of NatureEcology and Nature As PromiseEcology and Nature As Promise

If the “world to come,” the “new Jerusalem” If the “world to come,” the “new Jerusalem” where God will reign with God’s people is to be where God will reign with God’s people is to be a transformation, a transfiguration of a transformation, a transfiguration of thisthis world world, , rather than a completely new world, the rather than a completely new world, the implications for our concern about implications for our concern about thisthis world’s world’s well-beingwell-being (=ecology) are enormous. (=ecology) are enormous.

Our destruction of creation and the environment Our destruction of creation and the environment potentially may:potentially may: dull the promise embedded in creationdull the promise embedded in creation cause embryonic futures to perishcause embryonic futures to perish frustrate the visions God has for Creation’s frustrate the visions God has for Creation’s

fulfillment and completionfulfillment and completion

The Promise of NatureThe Promise of NatureOther ImplicationsOther Implications

The vision of The vision of nature as promisenature as promise also has also has other implications:other implications: 1. It helps restrains the human temptation to 1. It helps restrains the human temptation to

divinize naturedivinize nature 2. It helps us accept the limitations of nature 2. It helps us accept the limitations of nature

without falling into despairwithout falling into despair


The vision of nature as promise helps restrain The vision of nature as promise helps restrain the human temptation to divinize nature.the human temptation to divinize nature.

No particular “present” can reveal God’s No particular “present” can reveal God’s infinity exhaustively, for God – the ultimate infinity exhaustively, for God – the ultimate source of nature’s promise – is primarily future, source of nature’s promise – is primarily future, the “Power of the Future,” “more Omega than the “Power of the Future,” “more Omega than Alpha.”Alpha.”

Nor can the human spirit find fulfillment in any Nor can the human spirit find fulfillment in any given state of nature or in servility to its given state of nature or in servility to its rhythms and cycles, for nature as promise rhythms and cycles, for nature as promise means nature is currently unfinished and means nature is currently unfinished and imperfect.imperfect.


The vision of nature as promise helps us to accept the The vision of nature as promise helps us to accept the limitations of nature without falling into despair.limitations of nature without falling into despair.

Nature is promise, Nature is promise, notnot perfection or paradise. We perfection or paradise. We expect and anticipate perfection only in the future expect and anticipate perfection only in the future fulfillment of nature.fulfillment of nature.

Thus we can be reconciled to:Thus we can be reconciled to: Nature’s present inability to bestow upon us the limitless Nature’s present inability to bestow upon us the limitless

being we long and hope forbeing we long and hope for The finitude of nature’s resourcesThe finitude of nature’s resources The fragility and perishability of natural beautyThe fragility and perishability of natural beauty The inefficacy, waste, and suffering we see in the process of The inefficacy, waste, and suffering we see in the process of

evolutionevolution

The Promise of NatureThe Promise of NatureAvoiding a Narrow InterpretationAvoiding a Narrow Interpretation

We should take care We should take care notnot to interpret the promise to interpret the promise of nature too narrowly, too of nature too narrowly, too “anthropocentrically”“anthropocentrically”

We should assume that the promise of nature, We should assume that the promise of nature, and God’s vision for Creation’s fulfillment:and God’s vision for Creation’s fulfillment: involves much more than just the fulfillment of involves much more than just the fulfillment of

human beings,human beings, has levels of meaning and value that we cannot has levels of meaning and value that we cannot

graspgrasp


Haught: Haught: “We need not assume that during “We need not assume that during the prehuman evolutionary span of fifteen the prehuman evolutionary span of fifteen billion years the only meaning the galaxies billion years the only meaning the galaxies and stars in the heavens, or the diverse and stars in the heavens, or the diverse living creatures on Earth, had was to living creatures on Earth, had was to foreshadow the coming of human persons. foreshadow the coming of human persons. Nor can we plumb the possible depths of Nor can we plumb the possible depths of significance the cosmos may have for God significance the cosmos may have for God as it moves into the future, perhaps as it moves into the future, perhaps eventually without us.”eventually without us.”


A robust creation faith demands that:A robust creation faith demands that: we rejoice in the possibility that other species we rejoice in the possibility that other species

may have a meaning and value to God that is may have a meaning and value to God that is hidden from us,hidden from us,

we protect nature’s beauty, vitality, and we protect nature’s beauty, vitality, and creativity with all our moral energy so to creativity with all our moral energy so to allow the complete unfolding of God’s vision allow the complete unfolding of God’s vision for Creation,for Creation,• even if we see no advantage for ourselves in even if we see no advantage for ourselves in

doing sodoing so

Ecology and Ecology and ImmortalityImmortality

Ecology and ImmortalityEcology and ImmortalityOur Personal Survival Beyond DeathOur Personal Survival Beyond Death

Eschatology = “what we may hope for,” Eschatology = “what we may hope for,” involves not only the destiny of the involves not only the destiny of the universe, but also our own personal universe, but also our own personal destiny.destiny.

Ecology and ImmortalityEcology and ImmortalityThe Immortality of the SoulThe Immortality of the Soul

A traditional teaching, borrowed from Greek A traditional teaching, borrowed from Greek philosophy, is that we have an “philosophy, is that we have an “immortal soulimmortal soul” ” that is destined for heaven. that is destined for heaven.

This teaching has caused some to think that: This teaching has caused some to think that: we are each “immortal souls exiled in material we are each “immortal souls exiled in material

bodies,” and thatbodies,” and that our bodies – as well as the material world out of our bodies – as well as the material world out of

which they evolved – are ultimately superfluouswhich they evolved – are ultimately superfluous• This would not be very “good news” for the rest of This would not be very “good news” for the rest of

creation, or provide much basis for a concern for the well-creation, or provide much basis for a concern for the well-being of creation = ecology.being of creation = ecology.

Ecology and ImmortalityEcology and ImmortalityThe Doctrine of Bodily ResurrectionThe Doctrine of Bodily Resurrection

However, the fundamental, orthodox However, the fundamental, orthodox teaching of the church, which we publicly teaching of the church, which we publicly proclaim each week when we recite the proclaim each week when we recite the creed, is that:creed, is that:

““We look for the resurrection of the We look for the resurrection of the dead, and the life of the world to dead, and the life of the world to come.”come.”

Ecology and ImmortalityEcology and ImmortalityThe Doctrine of Bodily ResurrectionThe Doctrine of Bodily Resurrection

The The Doctrine of Bodily ResurrectionDoctrine of Bodily Resurrection seems to imply that:seems to imply that: The whole physical universe, andThe whole physical universe, and Every part of the universe’s evolution,Every part of the universe’s evolution,

must somehow share in our destiny,must somehow share in our destiny,for how can we utterly disassociate our for how can we utterly disassociate our

bodily form of existence from the rest of bodily form of existence from the rest of the physical universe out of which we the physical universe out of which we evolved as embodied beings?evolved as embodied beings?

Ecology and ImmortalityEcology and ImmortalityEvolution and Bodily ResurrectionEvolution and Bodily Resurrection

If there is any message coming from science If there is any message coming from science and evolution, it is that and evolution, it is that we belong to the we belong to the universeuniverse..

We are products of the universe’s long, We are products of the universe’s long, meandering struggle to self-create, a struggle in meandering struggle to self-create, a struggle in which God is continually luring the universe which God is continually luring the universe towards a grand fulfillment.towards a grand fulfillment.

We are part of – but We are part of – but only part ofonly part of – the – the Promise Promise of Natureof Nature, of God’s vision for the fulfillment , of God’s vision for the fulfillment and completion of God’s creation.and completion of God’s creation.

We belong to, are products of, are part of the We belong to, are products of, are part of the Cosmos.Cosmos.


Our very identity as embodied beings is Our very identity as embodied beings is largely “relational” with the cosmos, that largely “relational” with the cosmos, that is:is: is defined by the innumerable complex is defined by the innumerable complex

“relationships” within the universe – from “relationships” within the universe – from subatomic to social – that contribute to our subatomic to social – that contribute to our embodied existenceembodied existence

is defined, in other words, by the complicated is defined, in other words, by the complicated ways things are “tied together” in space and ways things are “tied together” in space and timetime


Haught: From the point of view of Haught: From the point of view of ecology,ecology,

““each human person is a deeply each human person is a deeply relational center tied dynamically into relational center tied dynamically into an evolutionary environment that an evolutionary environment that includes numerous other complex includes numerous other complex living and nonliving systems.”living and nonliving systems.”


What happens to each personal center at death? What happens to each personal center at death? We may speculate, given our complex We may speculate, given our complex

relatedness with the evolving cosmos, that death relatedness with the evolving cosmos, that death need need notnot involve a break with the cosmos, but involve a break with the cosmos, but instead may involve instead may involve entering more deeply in entering more deeply in relationship with the cosmosrelationship with the cosmos..

This was the speculation of This was the speculation of Karl Rahner Karl Rahner (1904-1984), a German Jesuit theologian, (1904-1984), a German Jesuit theologian, generally regarded as the greatest Roman generally regarded as the greatest Roman Catholic theologian of the 20Catholic theologian of the 20 thth century. century.


Haught: Haught: ‘Resurrection, if it is truly ‘Resurrection, if it is truly bodily, could mean a person being set bodily, could mean a person being set free from a free from a limited relationshiplimited relationship to to nature in order to take on nature in order to take on an even an even deeper intimacy with itdeeper intimacy with it, a relationship , a relationship that Rahner calls “that Rahner calls “pancosmicpancosmic.”’.”’


Haught: Haught: “The Christian creed's belief in the “The Christian creed's belief in the doctrines of doctrines of God's incarnationGod's incarnation and the and the resurrection of the bodyresurrection of the body emboldens us to emboldens us to think of death in terms such as these. Since think of death in terms such as these. Since in Christ God has already taken on the flesh in Christ God has already taken on the flesh and materiality of the world, and materiality of the world, a deeper a deeper relationship to the cosmosrelationship to the cosmos occurring in our occurring in our own death would not be a distancing from, own death would not be a distancing from, but a but a movement toward deeper intimacy movement toward deeper intimacy with, an eternally embodied deitywith, an eternally embodied deity.”.”

Ecology and ImmortalityEcology and ImmortalityPreparing for DeathPreparing for Death

Saints and Philosophers have advised that the Saints and Philosophers have advised that the best way to live is to prepare for our death.best way to live is to prepare for our death.

Preparing for the death we have just described Preparing for the death we have just described would would notnot mean we should mean we should detachdetach ourselves from ourselves from

nature,nature, but rather that we should but rather that we should intensifyintensify our capacity to our capacity to

relate to the evolving cosmos, that we should relate to the evolving cosmos, that we should expand our circle of relationships in the cosmos.expand our circle of relationships in the cosmos.

Ecology and ImmortalityEcology and ImmortalityPreparing for DeathPreparing for Death

Haught: Haught: ‘Perhaps the pain of death consists, ‘Perhaps the pain of death consists, at least in part, of our undergoing the at least in part, of our undergoing the transition from a relatively narrow range of transition from a relatively narrow range of relationships “in the present age” to the relationships “in the present age” to the wider web of relations that would pertain to wider web of relations that would pertain to a perfected creation. Such a prospect would a perfected creation. Such a prospect would fit an evolutionary spirituality that consists fit an evolutionary spirituality that consists not so much of separating ourselves from not so much of separating ourselves from the Earth as of deepening our sense of the Earth as of deepening our sense of being forever a part of it and its future in being forever a part of it and its future in God.’God.’

Ecology and ImmortalityEcology and ImmortalityClosing QuoteClosing Quote

Haught: A Christian concern for the well-being of nature (= ecology) Haught: A Christian concern for the well-being of nature (= ecology) “can “can be seen as a manifestation of the be seen as a manifestation of the radically inclusive Spirit of Christradically inclusive Spirit of Christ now now extending out over the long stream of life, extending out over the long stream of life, and not just over the human species, and not just over the human species, calling all of creationcalling all of creation into the kingdom that will have no end. into the kingdom that will have no end.

The The Spirit of Life, the Holy SpiritSpirit of Life, the Holy Spirit, groans , groans not only in our own hearts not only in our own hearts but but in the depths of the still emerging and unfinished universein the depths of the still emerging and unfinished universe as it as it

seeks to be brought into final unity with God in Christ.seeks to be brought into final unity with God in Christ. An ecological theology, as conceived in both a Darwinian and a An ecological theology, as conceived in both a Darwinian and a

Christian context, extends Christian context, extends Jesus’ inclusive compassionJesus’ inclusive compassion for the for the unincluded toward all of nature, no matter how unintelligible, alien, unincluded toward all of nature, no matter how unintelligible, alien, or forbidding it may seem to our narrow human sensibilities..”or forbidding it may seem to our narrow human sensibilities..”

Documents

God After Darwin 5. Evolution, Ecology, and the Promise of Nature