HAVING given an account of this whole Work in the first Chapter, and of the method of either Book, whereof this Volume consists, in their proper places, there remains not much to be said here to the Reader. This Theory of the Earth may be call’d Sacred, because it is not the common Physiology of the Earth, or of the Bodies that compose it, but respects only the great Turns of Fate, and the Revolutions of our Natural World; such as are taken notice of in the Sacred Writings, and are truly the Hinges upon which the Providence of this Earth moves; or whereby it opens and shuts the several successive Scenes whereof it is made up. This English Edition is the same in substance with theLatin, though, I confess, ’tis not so properly a Translation, as a new Composition upon the same ground, there being several additional Chapters in it, and several new-moulded. As every Science requires a peculiar Genius, so likewise there is a Genius peculiarly improper for every one; and as to Philosophy, which is the Contemplation of the works of Nature, and the Providence that governs them, there is no temper or Genius, in my mind, so improper for it, as that which we call a mean and narrow Spirit; and which theGreeks call Littleness of Soul. This is a defect in the first make of some Men's minds, which can scarce ever be corrected afterwards, either by Learning or Age. And as Souls that are made little and incapacious cannot enlarge their thoughts to take in any great compass of Times or Things; so what is beyond their compass, or above their reach, they are apt to look upon as Fantastical, or at least would willingly have it pass for such in the World. Now as there is nothing so great, so large, so immense, as the works of Nature, and the methods of Providence, men of this complexion must needs be very unfit for the contemplation of them. Who would set a purblind man at the top of the Mast to discover Land? or upon an high Tower to draw a Landskip of the Country round about? for the same reason, short-sighted minds are unfit to make Philosophers, whose proper business it is to discover and describe in comprehensive Theories the Phænomena of the World, and the Causes of them. This original disease of the Mind is seldom cur’d by Learning, which cures many others; ’Tis like a fault in the first Stamina of the Body, which cannot easily be rectified afterwards. ’Tis a great mistake to think that every sort of Learning makes a Man a competent Judge of Natural Speculations; We see unhappy examples to the contrary amongst the Christian Fathers, and particularly in St. Austin, who was unquestionably a Man of Parts and Learning, but interposing in a controversie where his Talent did not lie, show’d his zeal against the Antipodes to very ill purpose, though he drew his Reasons partly from Scripture. And if within a few Years, or in the next Generation, it should prove as certain and demonstrable, that the Earth is mov’d, as it is now, that there are Antipodes; those that have been zealous against it, and ingag’d the Scripture in the Controversie, would have the same reason to repent of their forwardness, that St. Austin would have now, if he was alive. ’Tis a dangerous thing to ingage the authority of Scripture in disputes about the Natural World, in opposition to Reason; lest Time, which brings all things to light, should discover that to be evidently false which we had made Scripture to assert: And I remember St. Austin in his Exposition upon Genesis, hath laid down a rule to this very purpose, though he had the unhappiness, it seems, not to follow it always himself. The reason also, which he gives there for his rule, is very good and substantial: 1For, saith He, if the Unbelievers or Philosophers shall certainly know us to be mistaken, and to erre in those things that concern the Natural World, and see that we alledge our (Sacred) Books for such vain opinions, how shall they believe those same Books when they tell them of the RESURRECTION of the Dead, and the World to come, if they find them to be fallaciously writ in such things as lie within their certain knowledge?

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A leading scholar, cultural historian, and Catholic priest who spent more than fifty years writing about our engagement with the Earth, Thomas Berry possessed prophetic insight into the rampant destruction of ecosystems and the extinction of species. In this book he makes a persuasive case for an interreligious dialogue that can better confront the environmental problems of the twenty-first century. These erudite and keenly sympathetic essays represent Berry's best work, covering such issues as human beings' modern alienation from nature and the possibilities of future, regenerative forms of religious experience. Asking that we create a new story of the universe and the emergence of the Earth within it, Berry resituates the human spirit within a sacred totality.

Updated with nearly forty new selections to reflect the tremendous growth and transformation of scholarly, theological, and activist religious environmentalism, the second edition of This Sacred Earth is an unparalleled resource for the study of religion's complex relationship to the environment.

A thought-provoking book which explores the scientific theory of Gaia and brings theology into its overall outlook.

Examines scientific theories pertaining to the measurement of earth's history.

THIS BOOK OF EARTHS began years ago, as a collection--maps of the Earth, the Moon, the heavens. For it occurred to me, not long ago, that it would be "fun" to put them all together, and many others with them, chosen to fill in the gaps of the original group. Luckily for the fun of it, the search about to begin would not be limited to what we know about the Earth, else it would have ended before it began; for we live in a universe of which we know little, and on a planet of which we know perhaps less. It would include not only what we know, or think to-day we know, but also anything that has been believed or felt or no more than "guessed" to be the picture of the Earth and its place in the universe.

Covering 800 years of intellectual and literary history, Prica considers the textual forms of ruins. Western ruins have long been understood as objects riddled with temporal contradictions, whether they appear in baroque poetry and drama, Romanticism’s nostalgic view of history, eighteenth-century paintings of classical subjects, or even recent photographic histories of the ruins of postindustrial Detroit. Decay and Afterlife pivots away from our immediate, visual fascination with ruins, focusing instead on the textuality of ruins in works about disintegration and survival. Combining an impressive array of literary, philosophical, and historiographical works both canonical and neglected, and encompassing Latin, Italian, French, German, and English sources, Aleksandra Prica addresses ruins as textual forms, examining them in their extraordinary geographical and temporal breadth, highlighting their variability and reflexivity, and uncovering new lines of aesthetic and intellectual affinity. Through close readings, she traverses eight hundred years of intellectual and literary history, from Seneca and Petrarch to Hegel, Goethe, and Georg Simmel. She tracks European discourses on ruins as they metamorphose over time, identifying surprising resemblances and resonances, ignored contrasts and tensions, as well as the shared apprehensions and ideas that come to light in the excavation of these discourses.

These 13 workshop-based papers critique ecofeminist assumptions about traditional societies viewing women as closer to nature and more spiritual than men. Following an overview by Low (history, Open U.) and Tremayne (social and cultural anthropology, U. of Oxford), the first contribution frames the debate over gender politics and environmentalism. Next, case studies illustrate sacred landscape (not intrinsically ecologically-oriented) in such societies past and present. Part III treats nature and gender in several major world religions. The final paper discusses contemporary paganism's quest for wholeness. The cover title reads Women as sacred custodians of the earth? Annotation copyrighted by Book News, Inc., Portland, OR

Famed historian of religion Mircea Eliade observes that even moderns who proclaim themselves residents of a completely profane world are still unconsciously nourished by the memory of the sacred. Eliade traces manifestations of the sacred from primitive to modern times in terms of space, time, nature, and the cosmos. In doing so he shows how the total human experience of the religious man compares with that of the nonreligious. This book serves as an excellent introduction to the history of religion, but its perspective also emcompasses philosophical anthropology, phenomenology, and psychology. It will appeal to anyone seeking to discover the potential dimensions of human existence. -- P. [4] of cover.