Anne Primavesi

Scientific assertions about our shared origins with other species and shared dependence on global ecosystems are often resisted and even dismissed on the grounds that humans are different from all other beings in both degree and kind. We presume we are intellectually and morally superior to all other creatures. We might even be accused of worshipping humanity. Anne Primavesi looks at ways that the Christian inheritance has contributed to or limited respect for biodiversity and asks: How is our common perception of God at variance with Jesus’ own understanding of our Father’s ‘kingdom’? Would a better appreciation of the God of Jesus inspire us to cultivate unity through reverence for diversity? How do we respond to the fact that Jesus suffered a violent death but did not inflict violence on any living being? She finds answers in biblical stories such as the conversions of Cornelius and Peter in Acts, the parable of the prophet Jonah, the stories of Jesus’ testing in the desert, his prophetic reading in the synagogue in Nazareth; his encounter with the Samaritan woman and, above all, in his use of parable.

James Lovelock’s Gaia theory revolutionized the understanding of our place and role in the global environment. It is now accepted that our activities over the past two hundred years have contributed to and accelerated the extreme weather events associated with climate change. The fact that those activities materialized, for the most part, from within Western Christian communities makes it imperative to assess and to change their theological climate: one characterized by routine use of violent, imperialist images of God. The basis for change explored here is that of gift events, particularly as evidenced in Jesus’s life and sayings. Its legacy of love of enemies and forgiveness offers a basis for nonviolent theological and practical approaches to our situatedness within the community of life. These are also Gaian responses, as they include foregoing a perception of ourselves as belonging to an elect group given power by God over earth’s life-support systems and over all those dependent on them, whether human or more-than-human. The degree to which we change this self-perception will determine how we affect, for good or ill, not only the givenness of the climate in future but the givenness of all future life on earth.

James Lovelock’s Gaia theory revolutionized the understanding of our place and role in the global environment. It is now accepted that our activities over the past two hundred years have contributed to and accelerated the extreme weather events associated with climate change. The fact that those activities materialized, for the most part, from within Western Christian communities makes it imperative to assess and to change their theological climate: one characterized by routine use of violent, imperialist images of God. The basis for change explored here is that of gift events, particularly as evidenced in Jesus’s life and sayings. Its legacy of love of enemies and forgiveness offers a basis for nonviolent theological and practical approaches to our situatedness within the community of life. These are also Gaian responses, as they include foregoing a perception of ourselves as belonging to an elect group given power by God over earth’s life-support systems and over all those dependent on them, whether human or more-than-human. The degree to which we change this self-perception will determine how we affect, for good or ill, not only the givenness of the climate in future but the givenness of all future life on earth.

Gaia's Gift, the second of Anne Primavesi's explorations of human relationships with the earth, asks that we complete the ideological revolution set in motion by Copernicus and Darwin concerning human importancene. They challenged the notion of our God-given centrality within the universe and within earth's evolutionary history. Yet as our continuing exploitation of earth's resources and species demonstrates, we remain wedded to the theological assumption that these are there for our sole use and benefit. Now James Lovelock's scientific understanding of the existential reality of Gaia's gift of life again raises the question of our proper place within the universe. It turns us decisively towards an understanding of ourselves as dependent on, rather than in control of, the whole earth community.

Gaia, the scientific theory founded by James Lovelock in 1979, embraces the earth as a whole, dynamic entity whose sum is always larger than its parts. While science and theology are often seen as contraries, which negate or dilute one another, Gaia theory harmonizes both systems of thought. Sacred Gaia cogently describes Gaia theory's analysis of human and earthly evolution. Anne Primavesi's remarkable, effortlessly coherent book helps us to recognize the sacredness of our origins and our responsibility for the future.

Gaia, the scientific theory founded by James Lovelock in 1979, embraces the earth as a whole, dynamic entity whose sum is always larger than its parts. While science and theology are often seen as contraries, which negate or dilute one another, Gaia theory harmonizes both systems of thought. Sacred Gaia cogently describes Gaia theory's analysis of human and earthly evolution. Anne Primavesi's remarkable, effortlessly coherent book helps us to recognize the sacredness of our origins and our responsibility for the future.