Chapter 3: An adequate Christian ecological theology
3.3 Theology
3.3.4 The Trinity
Up to this point, the study has focused on what is specific about the Spirit and Christ. A concern with such an approach is that it is the Trinity that creates and works in creation. The triune God initiates creation's processes and then continues to work in these so as to bring creation to fulfilment and glory. Conradie insists it is important for ecological theologies to
articulate the relationship between the Spirit's work and Christ's work (2005a: 302). In other words an ecological theology should be Trinitarian by nature.
For Edwards the Trinitarian Persons are all involved in creation and redemption in a co- ordinated, unified manner and each has its proper role (2001: 57). Edwards draws on the theology of appropriation to support this view. This theology indicates that any work of the Trinity is not exclusive to any one of the persons, however Edwards believes this theology still needs to signify what proper roles the three Persons have. For instance in regard to creation, the proper role of the Spirit differs from those of the Father and Son. The approach of this study with its focus on the roles of the cosmic Spirit and Christ appears to be viable.
The Spirit is the immanence in creation of the triune God. It guides creation towards diversity by activating its inherent evolutionary processes. The Spirit brings thing into communion and thus allows order and harmony, without nullifying diversity. It is the cosmic Christ who is the source of diversity and grace. The Spirit therefore guides creation towards Christ. Christ is the focal point of creation. He is its reconciler. In this manner creation and redemption are reintegrated. The Father creates through the Son and in the Spirit. The three Persons therefore have a co-ordinated relationship in regard to creation and redemption.
This relationship between the three Persons can be understood in terms of the immanent Trinity. The doctrine of perichoresis or mutual interpenetration elucidates the social doctrine of the Trinity (Moltmann 1985: 16ff). This doctrine intimates that there is mutual indwelling between the three Persons of the Trinity. This results in a communal Godhead. The biblical basis for this is from John where it says, "I am in the Father and the Father is in me (14:11) and "I and the father are one" (10:30). Perichoresis shows that there is an intensity of life in the Godhead where the transfer of love is at its greatest. There are no relationships of
subordination in the Trinity. Perichoresis shows how the three Persons relate to each other and share in the divine life while keeping their individuality.
God's being is thus constituted by relationship. This has an important inference for
understanding created reality and Edwards writes, "If God's being is radically relational, then this suggests that reality is ontologically relational" (2004: 204) (emphasis Edward's). This means that creation as a whole is based on relationships. This indicates a view of life where all things are interrelated and diverse.
Conclusion
The conclusion to this chapter is in the form of thirteen theses. The researcher has placed them in point form for ease of reading.
The following tentative metaphysical assertions can be made based on the above insights vis-a- vis cosmology.
/. An ecological cosmology should be able to demonstrate the unity and diversity in the universe, by using a hierarchy of complexity to avoid reductionism. An ecological theology should explain how bottom up and top down causation works in its cosmology.
2. An ecological cosmology should highlight the dynamic and relational nature of reality.
3. An ecological cosmology should be theocentric in order to overcome an overtly naturalistic or monistic cosmology.
The following are tentative requirements for a Christian ecological anthropology.
1. An ecological anthropology should emphasise the relational aspect of human life.
2. It should also be holistic and indicate how human beings are unified with the natural order and yet different from it. In this regard a complexity hierarchy should be presented that avoids reductionism.
3. An ecological anthropology should incorporate a theocentric anthropology.
4. It should provide a definition of sin that takes natural reality seriously.
5. These insights indicate that a Christian ecological anthropology should take ecojustice seriously where the rights and values of both the human community and the created community, of which it is apart, are affirmed.
6. An ecological anthropology should focus on nature rather than history. This means that creation is included in a salvation process.
The following tentative requirements can be made for an adequate Christian ecological theology.
/. An ecological theology should endorse a form ofpanentheism where divine transcendence and immanence are articulated in the evolutionary process, however it should be noted that God's presence is as a result of God's otherness. In addition to this divine agency should be clearly presented.
2. An ecological theology should give attention to the role of the cosmic Spirit in the evolutionary processes of creation
3. An ecological theology should articulate Christ's relationship with the entire cosmos, where salvation and creation are integrated
4. An ecological theology should include a Trinitarian reflection where the proper roles for each Person in regard to the God-world dynamic are expressed.