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New Studies in Christian Ethics
The Environment and Christian Ethics
This book is about the extent, origins and causes of the environmental crisis. Dr. Northcott argues that Christianity has lost the biblical awareness of the interconnectedness of all life. He shows how Christian theologians and believers might recover a more ecologically-friendly belief system and life style. The author provides an important corrective to secular approaches to environmental ethics, including utilitarian individualism, animal rights theories and deep ecology.
400 pages, Paperback
First published September 28, 1996
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March 7, 2013
A highly readable book on a very complex subject. Almost effortlessly Northcott takes the reader on a tour through the environmental crises, the roots of the crises and his suggestions on how to develop a Christian ethical response. He presents an overview of 'rationalist' environmental ethics, whether utilitarian, consequential or ecocentric, or a 'more mystical style of monistic identification with the whole...' (p 115) and argues that a Christian approach is different in its 'account of the relationality of God, humanity and nature...characteristic of the Hebrew Bible and of the natural law ethic of the Christian tradition' (p 116), linking with the Western tradition of virtue ethics and the 'moral significance and moral good of the natural created order' (p137). 'The world is morally ordered' (p161), reflecting the 'purpose and providence of a creator God, though it is ontologically distinct from the being of God' (p164). In this reflection on the being of God lies the moral purpose and goods from human life. Christian revealed truth, according to Northcott, not only lies in revelation, but also lies in 'natural human creativity and culture, and...the order and beauty of the natural world' (p173).
Northcott leans towards an interpretation of human-nature relationships as that of covenant (p130). Respect for life is a primary ethical principle. Morality is interpreted as that preserving the harmony of the natural world (p197). The telos of cosmos is seen as the restoration of paradise (p193). His ethics is thus teleological, focussed on restoring the original image of God, the goodness and harmony of created order, as reflected in the covenantal relationships between God, humans and creation. Referring to O'Donovan, he argues that such a focus finds its meaning in the resurrection, as Gods vindication of creation, with import for the whole of the cosmos (Col 1:19). In a discussion on Irenaeus, Northcott affirms that God includes the fullness of all things (p207), in sharp contrast to the Athanasian/Platonic view that creation and redemption are distinct and that it is salvation from earth and body which is all important. In this line of this thinking, it is the human free will, in response to the ethical vocation of a sinner that received salvation, that transforms the world (p219). Northcott links this development to the rise of an instrumentalist view of nature and argues that a reaffirmation is needed of the 'relationality of God as creator to all that is created, to the materiality and embodiedness of all life, and of all human selves-in-relation, and not simply to the life of certain elect souls' (p222).
Finding close similarities with Aquinas, Northcott's natural law ethics recognizes two sources of our 'knowledge of God, and of truth: one is reasoned reflection on the order of things, or natural theology; the other is reflection on the revelation of God in the Bible which is the knowledge of faith' (p228). He acknowledges the problem of dealing with the concepts of evil and sin in Aquinas' natural law, and points towards Moltmann's point that by taking the form of a human body, suffering in creation is a of deep and fundamental concern to God (p232). Northcott concludes that 'natural law ethics...provides the strongest conceptual base within the Christian tradition for an ecological ethic' (p232). Referring to Schreiter, he points out that some Reformers such as Calvin did pursue the natural law tradition which was largely ignored later on. Northcott points out the current importance of such moral theories with reference to debates on the natural character of human sexuality and the rise of the concept of human rights. Northcott then proceeds to discuss an envisaged 'ecological society', one closely linked to the suggestions from, amongst others, economists Mishan, Daly, Cobb and Ricardo. He concludes with suggestions on how to change technological society in a more ecological direction for churches and communities of worship.
Four starts for clarity of the argument, and help in understanding what a natural law/teleological ethic really means.
Northcott leans towards an interpretation of human-nature relationships as that of covenant (p130). Respect for life is a primary ethical principle. Morality is interpreted as that preserving the harmony of the natural world (p197). The telos of cosmos is seen as the restoration of paradise (p193). His ethics is thus teleological, focussed on restoring the original image of God, the goodness and harmony of created order, as reflected in the covenantal relationships between God, humans and creation. Referring to O'Donovan, he argues that such a focus finds its meaning in the resurrection, as Gods vindication of creation, with import for the whole of the cosmos (Col 1:19). In a discussion on Irenaeus, Northcott affirms that God includes the fullness of all things (p207), in sharp contrast to the Athanasian/Platonic view that creation and redemption are distinct and that it is salvation from earth and body which is all important. In this line of this thinking, it is the human free will, in response to the ethical vocation of a sinner that received salvation, that transforms the world (p219). Northcott links this development to the rise of an instrumentalist view of nature and argues that a reaffirmation is needed of the 'relationality of God as creator to all that is created, to the materiality and embodiedness of all life, and of all human selves-in-relation, and not simply to the life of certain elect souls' (p222).
Finding close similarities with Aquinas, Northcott's natural law ethics recognizes two sources of our 'knowledge of God, and of truth: one is reasoned reflection on the order of things, or natural theology; the other is reflection on the revelation of God in the Bible which is the knowledge of faith' (p228). He acknowledges the problem of dealing with the concepts of evil and sin in Aquinas' natural law, and points towards Moltmann's point that by taking the form of a human body, suffering in creation is a of deep and fundamental concern to God (p232). Northcott concludes that 'natural law ethics...provides the strongest conceptual base within the Christian tradition for an ecological ethic' (p232). Referring to Schreiter, he points out that some Reformers such as Calvin did pursue the natural law tradition which was largely ignored later on. Northcott points out the current importance of such moral theories with reference to debates on the natural character of human sexuality and the rise of the concept of human rights. Northcott then proceeds to discuss an envisaged 'ecological society', one closely linked to the suggestions from, amongst others, economists Mishan, Daly, Cobb and Ricardo. He concludes with suggestions on how to change technological society in a more ecological direction for churches and communities of worship.
Four starts for clarity of the argument, and help in understanding what a natural law/teleological ethic really means.
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