Response to "The Whole Earth My Altar" by Philip Knights

Response to "The Whole Earth My Altar" by Philip Knights © Koninklijke Brill NV, Leiden, 2008 DOI: 10.1163/157338308X293927 Mission Studies 25 (2008) 73–76 www.brill.nl/mist Response to “Th e Whole Earth My Altar” by Philip Knights Celia Deane-Drummond Professor of Th eology and the Biosciences at the University of Chester, UK I would like to thank Philip Knights for reminding us that the scope of Christ’s creative and redemptive influence needs to be considered above all in cosmic categories. Teilhard viewed Christ’s presence in the world as a transforming presence, envisaging the transfiguration of the world that bears some resem- blance to what traditional theology has termed redemption. Of course, the traditional account of the Fall and redemption is not found in his thought, and many find his thinking mind-bogglingly optimistic. Mary Grey’s com- ments echo the thoughts of Philip Knights on this: As the war poets created their despairing laments, he was deepening his faith in the incarnate God of creation and in the midst of slaughter was still able to believe in the triumph of beauty. . . . . his theology was grounded in the primacy of incarnation. But we should not separate this from God’s redemptive work (Grey 2005:171). His mystical writing on Mass of http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Mission Studies Brill

Response to "The Whole Earth My Altar" by Philip Knights

Mission Studies, Volume 25 (1): 73 – Jan 1, 2008

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Publisher
Brill
Copyright
© 2008 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0168-9789
eISSN
1573-3831
D.O.I.
10.1163/157338308X293927
Publisher site
See Article on Publisher Site

Abstract

© Koninklijke Brill NV, Leiden, 2008 DOI: 10.1163/157338308X293927 Mission Studies 25 (2008) 73–76 www.brill.nl/mist Response to “Th e Whole Earth My Altar” by Philip Knights Celia Deane-Drummond Professor of Th eology and the Biosciences at the University of Chester, UK I would like to thank Philip Knights for reminding us that the scope of Christ’s creative and redemptive influence needs to be considered above all in cosmic categories. Teilhard viewed Christ’s presence in the world as a transforming presence, envisaging the transfiguration of the world that bears some resem- blance to what traditional theology has termed redemption. Of course, the traditional account of the Fall and redemption is not found in his thought, and many find his thinking mind-bogglingly optimistic. Mary Grey’s com- ments echo the thoughts of Philip Knights on this: As the war poets created their despairing laments, he was deepening his faith in the incarnate God of creation and in the midst of slaughter was still able to believe in the triumph of beauty. . . . . his theology was grounded in the primacy of incarnation. But we should not separate this from God’s redemptive work (Grey 2005:171). His mystical writing on Mass of

Journal

Mission StudiesBrill

Published: Jan 1, 2008

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