rich countries is partly do to cheap labor and ecological degradation in developing countries. To maintain high levels of consumption the West must be assured of getting increased amounts of resources from poor countries. Poverty and inequality reduce concern with environmental quality. Expanded modern military technology is aimed at retaining unjust advantage over the earth's resources for a wealthy elite. The next three chapters explore the meaning of evil in relation to nature. Chapter five scrutinizes Jewish, Greek, and Christian understandings of evil. Greek Gnosticism produced a dualism of evil physical body and the material world over against the conscious mind. Christians perceive sin as ethical and metaphysical and as disobedience and finitude. Reuther finds the culpability for own finitude in Christian theology problematic. The dualism of absolute evil against absolute good pretends that a clear distinction is attainable and justifies the genocide and violence done to the demonized enemy. This effort to name evil and struggle against it reinforced relations of domination and created victim-blaming spiritualities and ethics. Reuther states that those traditions equate sin with death and blame those on women insubordination. However, the author claims that the Hebraic understanding of evil as unjust relations between peoples, and the destructive effect this has on the earth is a recoverable element for an ethic of eco-justice. Furthermore the Pauline-Augustinian realization, that we inherit historical systems of culture and social organization that bias our minds and wills negatively, help us realize that we are an integral part of this hole reality. In the sixth chapter, Reuther outlines contemporary versions of the story of the "fall from paradise" in Ecofeminism, deep ecology, and creation spirituality. Reuther indicates that there are problematic assumptions about "nature" and the fall into patriarchy. The author analyses th...
