![]() ![]() It offers an ecological reading that appeals to the principle of interconnectedness, the ecological hermeneutic of suspicion, and the ecological texture of the text, the latter with particular reference to habitat and the senses. This article uses the notion of ecological communities as a lens though which to interpret the concept of serving in Luke 22:24–27, within the wider narrative context of Luke-Acts. those that sustain our lives and worship for example, and even the bacteria that inhabit our bodies). As such Christian communities are already ecological communities in that they are comprised of humans in relation to many other than human entities (esp. ![]() ![]() Inevitably, when writing about humans and Earth some distinctions as well as interconnections will be evident in the choice of language.Įcological communities are more-than-human (other-than-human and human) communities. At the same time, the Earth is much more than any human community or their habitats. 2 For ecological hermeneutics, it is critical to recognise the embeddedness of humankind in, and interdependence with, a wider Earth community. 2 William Bry-1 This article is a revised version of a paper given in the Ecological Hermeneutics Section on the theme "Poverty, Ecology, and the Bible," at the Society of Biblical Literature Annual Meeting, Baltimore, MD, 24 November 2013. kai\ h0 galli/ asen to_ pneu~ ma& mou e0 pi\ tw~ | qew~ | swth~ ri/ mou Luke 1:47 BREATH, HUMAN AND OTHER-THAN-HUMAN, IS A PHENOMENON THAT CONNECTS humans with the wider Earth community of which we are part. The overall intent of the article is to situate the human question of poverty and oppression as an Earth question. Taking the Magnificat as an example, I ask how might the interpreter retrieve an Earth voice in a text that seems oriented toward inter-human concerns for social justice? I suggest four ways in which the voice of Earth might be retrieved in this song in the mouth of a woman, Mary of Nazareth, through: i) the materiality of the text ii) attention to the human body, especially the senses and the breath iii) attention to the sustaining capacity of Earth in relation to poverty and riches iv) the implicit reference to the land in the promise to the ancestors. Much of the Second Testament, however, seems not to mention Earth directly and this raises questions concerning the application of the principle of voice. The principle of voice, articulated by the Earth Bible Team, can be understood as a biblical principle, evident in the psalms. This article uses the concept of "breath" as a hermeneutic key for applying the ecological hermeneutic of retrieval to suggest ways of reading the Magnificat with an ear to an Earth voice. ![]()
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