Dissertations / Theses on the topic 'Ecological theology'

This thesis aims to determine how Bonaventure’s theology of the created world can be an illuminating eco-theological resource to promote ecological conversion by helping Christians reflect on the meaning and worth of the natural world. In exploring this project, there are two things to be noted: inherent anthropocentric limitations of his theology and today’s ecological context represented by both contemporary scientific views of the evolutionary natural world and recognition of the current ecological crisis. Accordingly, this thesis specifically seeks to retrieve and re-interpret the elements of Bonaventure’s theology that can influence human understanding and action regarding the natural world, employing Francis Schüssler Fiorenza’s theory of a reconstructive hermeneutics. In response to inherent limitations of his thought, Chapter 2 explores whether Bonaventure’s theology of the created world is capable of upholding the value of creatures and awakening a human concern for them while having weak anthropocentric senses. This exploration is based on his Trinitarian theology because it is the underlying principle of his whole theological thought. Bonaventure’s Trinitarian doctrine of creation affirms that the whole of creation is the sacramental expression of the Trinity, is directly related to the Trinity by reason of being patterned on the Word and imprinted with Trinitarian footprints, and is a gift and a receiver of God’s love. These views underpin the value of all creatures. Chapter 3 examines whether such a positive understanding of creation can still be valid in Bonaventure despite his limited view of the fate of non-human creatures. Bonaventure’s Christocentric theology indicates that the whole of creation’s consummation through Christ incarnate involves materiality which non-human creatures hold in common with Christ and humanity. In addition, Bonaventure’s concept of redemptive-completion suggests that humanity should turn to right relationship with other-than-human creatures because the broken relationship with them, caused by human sin, is an impediment to God-intended completion for all creation. These implications can be said to support the significance of other creatures’ existence and a human concern for them. Chapter 4 addresses how Bonaventure’s theology of the created world can be re-interpreted in light of evolutionary scientific views of the natural world. Bonaventure’s theological vision of creation provides theological meaning for the diverse and relational reality of the natural world by seeing that such realities reveal the divine fecundity and spring from the divine relationality. Regarding inherent suffering in the evolutionary natural world, Bonaventure does not fully espouse the view of God’s redemptive co-suffering with creatures, as do contemporary theologians of deep incarnation. However, his theology contains meaningful elements which can be developed for such a view: the concepts of exemplarism, microcosm, medium mathematicum, and Christ as unifying centre. Chapter 5 discusses what theological insights into the natural world the encyclical Laudato Si’ presents, faced with contemporary ecological degradation, and how Bonaventure’s theology of the created world can contribute to the encyclical’s theologies. Laudato Si’ emphasises the intrinsic value of all creatures, their significance as God’s revelation and the call for a sublime communion with them. Elements of Bonaventure’s Trinitarian doctrine of creation and his view of human sin and the restoration of human relationships with creatures have relevance to the encyclical’s insights. In addition, Bonaventure’s theology can supplement the lack of a systematic theology of the incarnation and of theological consideration of evolutionary suffering in Laudato Si’, by means of the concept of Christ as the divine Word and the incarnate One. Chapter 6 summarises how the key arguments of Bonaventure’s theology can bring transformation to human thinking and action with regard to creatures. Humans are called to appreciate the aesthetic and spiritual values of creatures, to be sensitive towards suffering creatures and to be humble before the natural world with a sense of belonging to one creation community. With these attitudes, humans must take action to preserve living species and to uphold this creation community through a sustainable relationship with all species. Through these conclusions, this thesis argues that Bonaventure’s theology of the created world can still be used to guide praxis that leads to ecological conversion and commitment in this time of ecological crisis.

Thesis advisor: Frederick G. Lawrence
Taking as its mandate the expansive vision suggested by the integral ecology of Laudato Si’, in conjunction with the insights of contemporary ecological and evolutionary theologians, this dissertation proposes a framework for an integral, planetary, and cosmic theology of grace. It draws from and builds upon many of the insights of the leading Catholic contributors to ecological and evolutionary theologies, including especially John Haught, Elizabeth Johnson, Denis Edwards, and Celia Deane-Drummond. Through their various approaches, each emphasizes the created, cosmic effects of both the universal invisible mission of Holy Spirit and the visible mission of Christ’s Incarnation, intended from all eternity and culminating in his passion death and resurrection. Noting the strong resonances with traditional accounts of the economy of grace in human redemption, this dissertation seeks to provide a unitive account of God’s healing and elevation of all of creation through a creative and redemptive economy of grace. This project is also carried out in intentional dialogue with both with traditional understandings of grace, especially as articulated in the speculative and systematic synthesis of St. Thomas Aquinas, and with contemporary scientific understandings of world process. To facilitate this larger conversation, this dissertation also explores Bernard Lonergan’s transposition of grace, nature, and sin from the Medieval theoretical framework into a framework based on interiority, and it relies especially on Lonergan’s explanatory account of the dynamic orientation of nature as “upwardly but indeterminately directed,” as laid out in his generalized emergent probability. However, as Lonergan and his students have only attended to grace in relation to human contexts, the constructive part of this dissertation lays out an understanding of grace as “God’s created relationship of transformative love and care for all creatures that opens them up to ever deeper relationships with God and with each other.” This broad definition makes possible the identification of God’s grace throughout all of creation: humans, other animals, plants, and even “inanimate” matter are caught up in the networks of grace that bring them to greater perfection along three axes: According to their absolute finality, all creation may be observed as existing in a state of ontological praise of its Creator and Redeemer and in a state of eschatological expectation. According to their horizontal finality, each creature is empowered to realize its particular, fleshly excellences in line with its dynamically conceived nature, the account of which nature is described by the vast array of modern sciences. According to their vertical finality, each creature exists in networks of interconnection that undergird the possibility and, sometimes, the reality of surprising and irreducible inbreaking of renewal and emergence. At the same time, this framework also recognizes the elevation of human beings to not only these forms of relative supernaturality, but also to the absolute supernaturality of sanctifying grace and the habit of charity in which we are adopted into the intra-trinitarian life of friendship. By situating this theology of grace in relation to Lonergan’s transposition of nature in the form of his account of generalized emergent probability, the specifically theological character of this account of world process is both distinguished from and related to the other explanatory accounts offered by the whole range of the human, social, and natural sciences. To clarify these relationships and the particular role of theology in dialogue with these other sciences, the final chapters explore the hermeneutical and heuristic value of this theology of grace in relation to the larger conversations around emergence, convergence, and cooperation in evolutionary theory
Thesis (PhD) — Boston College, 2021
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

This thesis is the articulation of a doctrine of creation centred on the concept of creation’s praise. It aims to make care for the environment a habitual expression of Christian faith by fostering a kinship between human and non-human. The thesis attempts to achieve this by developing the claim that non-humanity and humanity are united in a joint project of praise. This argument is developed through bringing biblical texts into conversation with voices from the Christian tradition and, in so doing, trusting that Scripture might allow us to know the presence of God in our own context. Creation’s praise consists in its ontological relationship to God, the source of all being and sustainer of the cosmos. In the diverse particularity of each thing the glory of God is actively displayed as an offering of praise and there is no created thing in the cosmos which does not participate in this symphonic worship. Yet suffering and death are intrinsic to the character of living things and God actively resists natural evil which God did not will. Creation joins God in this resistance and suffering and death are transfigured into ever-greater flourishing which deepens creation’s praise. Evil, however, remains a painful mystery and its final resolution awaits the Eschaton. Creation’s praise, therefore, looks to a heavenly fulfilment. Such fulfilment will be found in Christ and be characterised by the final unity of all creation, a unity which will not dissolve its particularity. Anticipating this fulfilment, humanity act as priests of creation, summarising and uniting creation’s praise in themselves and presenting it to God. Humanity’s priesthood is a task of service which does not mask but rather highlights the particularity of non-human praise.

Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: The earth and her ecology is in crisis, which impacts upon both human and nonhuman communities. Not only due to the blame for ecological destruction that is attributed to humanity (and specifically also to the Christian religion), but also because of the destruction of species, environments and the natural habitat of living beings theology is asked of to step into its public and prophetic role in order to address the challenges in whichever way it can. David Kelsey’s enormous theological anthropology, Eccentric Existence (2009), probably provides opportunities for this, through its theological inquiry and (re)formulation of Christian traditions’ central doctrines and faith formulations. Kelsey’s main thesis is that God relates to all that is not God to create, draw into eschatological consummation, and reconcile. God relates to create the earth and her ecology. God relates to the earth and her ecology creatively (‘living on borrowed breath’) which entails that God relates “to” the earth and her ecology through the medium of address. The ultimate context of the earth and her ecology is therefore that of being directly and indirectly addressed by the triune God, through which it responds to its being called into being. The call that Kelsey describes, and therefore God’s creation of the earth and her ecology, is public and communal, involving both the radical freedom of otherness and the intimate nearness of sameness. God relates to bless the earth and her ecology creatively in God’s life-giving address, by enabling it to be alive and to bring forth life. The earth and her ecology, as particular instances or forms of life, is dynamic, persistent and frail. Creaturely reality involves being and having living bodies, through being created as dying life. The earth and her ecology not only lives, but is enabled to flourish, on borrowed breath. In this way, the earth and her ecology exists eccentrically, finding its reality and worth and being and value outside of itself, in God’s relating to bless it creatively. God relates to draw the earth and her ecology into eschatological consummation. God relates by drawing the earth and her ecology into eschatological consummation (‘living on borrowed time’) which stipulates that God relates “between” the earth and her ecology through the medium of promise. The ultimate context of the earth and her ecology is therefore that of being drawn into God’s own triune life and being called to participate in the glory of God. The earth and her ecology is defined by the absolute promise of eschatological blessing and the implicit promise of transformation in the present and in the future, which is God’s reaching out to all that is not God (also described as the missio Dei). The earth and her ecology, as particular instances or forms of life, stands under both God’s election (or ‘yes’) and God’s judgment (or ‘no’). The earth and her ecology not only lives, but is enabled to flourish, on borrowed time. In this way, the earth and her ecology exists eccentrically, finding its reality and worth and being and value outside of itself, in God’s relating to bless it eschatologically. God reconciles the earth and her ecology to Godself. God relates by reconciling the earth and her ecology through their multiple estrangements (‘living by another’s death’) and entails that God relates “amongst” the earth and her ecology through the medium of exchange. The ultimate context of the earth and her ecology is therefore that of being reconciled to God through its multiple estrangements and being drawn into the divine life of God Godself. Incarnation and what Kelsey calls ‘exchange’ – God incarnated in Jesus exchanging Godself with the earth and her ecology amidst processes of violence and destruction to transform their living death into true life – defines the earth and her ecology in this mode of relating. The earth and her ecology is reconciled with herself and with living beings and all of life through their reconciliation by and in God. God’s reconciliation is liberation and transformation of the earth and her ecology within particular times and places, within its particular contexts. The life of the earth and her ecology is therefore no longer tied to the fulfillment of certain functions or duties (or even vocations) that it may be subjected to or expected of, but lies solely in the worth and value that it finds in living and existing by the life and death of another, of God incarnate, of Jesus the Son. The earth and her ecology not only lives, but is enabled to flourish, by another’s death. In this way, the earth and her ecology exists eccentrically, finding its reality and worth and being and value outside of itself, in God’s relating to reconcile it through its multiple estrangements. God stands in relationship to the earth and her ecology in three ways that sustains and blesses it to flourish as mysterious living being that reflects the glory of the triune God. The appropriate response to this, respectively, is eccentric faith, eccentric hope and eccentric love. The earth and her ecology, like all living beings and all of life, exists eccentrically, through God that relates to it.
AFRIKAANSE OPSOMMING: Die aarde en haar ekologie is tans in krisis, wat impakteer op beide menslike en nie-menslike gemeenskappe. Nie net weens die skuld vir ekologiese verwoesting wat aan mense (en spesifiek ook aan die Christelike geloof) toegeskryf word nie, maar ook weens die verwoesting van spesies, omgewings en die natuurlike habitat van lewende wesens word daar van teologie gevra om in dié se publieke en profetiese rol in te tree en die uitdagings aan te spreek op welke manier dit ook al kan. David Kelsey se enorme teologiese antropologie, Eccentric Existence (2009), bied waarskynlik geleenthede hiervoor, deur die in-diepte teologiese ondersoek en (her)besinning van Christelike tradisies se sentrale doktrines en geloofstellinge waarmee dit besig is. Kelsey se hooftese is dat God in verhouding tree tot alles wat nie God is om te skep, in eskatologiese vervulling te bring, en te versoen. God tree in verhouding tot die aarde en haar ekologie deur dit te skep (waardeur dit op geleende asem leef), wat behels dat God ‘tot’ die aarde en haar ekologie in verhouding tree deur die medium van aanspraak. Die uiteindelike konteks van die aarde en haar ekologie is daarom dié wat direk en indirek aangespreek word deur die drie-enige God, deurdat dit reageer daarop dat dit geroep is tot bestaan. Die oproep wat Kelsey beskryf, en daarom God se skepping van die aarde en haar ekologie, is publiek en gemeenskaplik, en behels beide die radikale vryheid van andersheid en die intieme nabyheid van eendersheid. God seën die aarde en haar ekologie kreatief in God se lewegewende aanspraak, deur dit in staat te stel om te lewe en om lewe voort te bring. Die aarde en haar ekologie, as spesifieke lewensvorme, is dinamies, voortdurend en weerloos. Geskape realiteit behels beide om lewende liggame te hê en te wees. Die aarde en haar ekologie leef nie alleen nie, maar word in staat gestel om te floreer, op geleende asem. Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit die realiteit en waarde en wese buite ditself, in God wat in verhouding daartoe tree om dit kreatief te seën. God tree in verhouding tot die aarde en haar ekologie om dit in te bring in eskatologiese vervulling. God tree in verhouding tot die aarde en haar ekologie (waardeur dit op geleende tyd leef) wat bepaal dat God in verhouding staan ‘tussen’ die aarde en haar ekologie, deur die medium van belofte. Die uiteindelike konteks van die aarde en haar ekologie is daarom dié wat gebring word in God se eie drie-enige lewe en wat geroep word om deel te neem aan die glorie van God. Die aarde en haar ekologie word gedefinieer deur die absolute belofte van eskatologiese seën en die implisiete belofte van transformasie in die hede en in die toekoms, wat God se uitreiking na alles wat nie God is nie is (ook beskryf deur die missio Dei). Die aarde en haar ekologie, as spesifieke lewensvorme, staan onder beide God se verkiesing (God se ‘ja) en God se oordeel (God se ‘nee’). Die aarde en haar ekologie leef nie net nie, maar word in staat gestel om te floreer, op geleende asem. Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit die realiteit en waarde en wese buite ditself, in God wat in verhouding daartoe tree om dit eskatologies te seën. God versoen die aarde en haar ekologie tot Godself. God tree in verhouding tot die aarde en haar ekologie deur dit te versoen (waardeur dit leef deur ‘n ander se dood) en behels dat God ‘tussen’ die aarde en haar ekologie in verhouding tree deur die medium van vervanging. Die uiteindelike konteks van die aarde en haar ekologie is daarom die wat versoen is tot God deur hul veelvoudige vervreemdinge en wat ingebring word in die goddelike lewe van Godself. Inkarnasie en wat Kelsey noem ‘vervanging’ – God wat mens word in Jesus vervang Godself met die aarde en haar ekologie te midde prosesse van geweld en verwoesting om hul lewende dood te transformeer in ware lewe – definieer die aarde en haar ekologie in hierdie modus van verhouding. Die aarde en haar ekologie word versoen met haarself en met lewende wesens en die hele lewe deur hul versoening deur en in God. God se versoening is bevryding en transformasie van die aarde en haar ekologie binne spesifieke tye en plekke, binne hul spesifieke kontekste. Die lewe van die aarde en haar ekologie is daarom nie meer gebonde tot die vervulling van spesifieke funksies of pligte (of selfs roepinge) wat daarvan verwag word nie, maar lê alleen in die waarde wat dit vind daarin om te leef en bestaan deur die lewe van ‘n ander, van God-wat-mens-geword-het, van Jesus die Seun. Die aarde en haar ekologie leef nie alleen nie, maar word in staat gestel om te floreer, deur ‘n ander se dood. Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit haar realiteit en waarde en wese buite haarself, in God wat dit versoen deur veelvoudige vervreemdinge. God staan in verhouding tot die aarde en haar ekologie op drie maniere wat dit onderhou en dit seën om te floreer as geheimsinnige lewende wese wat die glorie van die drie-enige God reflekteer. Die gepaste reaksie hierop is, respektiewelik, eksentriese geloof, eksentriese hoop en eksentriese liefde. Die aarde en haar ekologie, soos alle lewende wense en die hele lewe, bestaan eksentries deur God wat in verhouding daarmee tree.
jme2012

Thesis (MPhil (Religion and Culture) (Practical Theology and Missiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: Green spirituality as found in popular media such as films can be used to develop an ecological ethic in theological reflection and praxis and serve as a platform in a multi-sectoral and multi-pronged response to the ecological crisis. By examining the films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, and the animated films of Hayao Miyazaki, ecological and spiritual themes can be drawn from the text and applied as contemporary examples of 'green spirituality'. In the first chapter I articulate and describe the research problem, whether green spirituality is found in popular media and if so, could it be used to develop an ecological ethic in theological reflection and praxis. This discussion includes the aims of the study and the description of the research methodology used in the study, as well as the delimitations of the study. In the second chapter I define some of the key terms: spirituality, green spirituality, ecological crisis, ecological ethic, and present a brief overview of the theoretical concepts, ecofeminism, and deep ecology, within whose context this study takes place. This chapter will include the literature survey that informs this study. In the third chapter I present the data, namely the green spirituality found in media such as the films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, and the films of Hayao Miyazaki. The films are summarised and evaluated according to the green spirituality and ecological themes presented. Four signifiers are identified to be present in the films: visual, cognitive, spiritual and communal. In the fourth chapter I present my interpretation of the data, as informed by scholarly sources, and also describe the relevance of the data in the faith traditions and the positions taken by faith traditions with regards to the ecological crisis. I also present some practical suggestions for responses in theological praxis. In chapter five I present my conclusion.
AFRIKAANSE OPSOMMING: 'Groen spiritualiteit', soos gevind in populêre media soos films kan gebruik word om 'n ekologiese etiek in teologiese refleksie en praxis te ontwikkel en kan dien as 'n platform in 'n multi-sektorale en multi-fokus reaksie op die ekologiese krisis. Deur die films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, en die films van Hayao Miyazaki te ondersoek, kan ekologiese en spirituele temas onderskei word en toegepas word as kontemporêre voorbeelde van 'groen spiritualiteit'. In die eerste hoofstuk noem en beskryf ek die navorsingsprobleem, naamlik die moontlikheid om groen spiritualiteit wat te vinde is in die populêre media soos films, te gebruik om 'n ekologiese etiek te ontwikkel in teologiese refleksie en praxis. Hierdie bespreking sluit die doelwitte en beperkings van die studie in en beskryf die navorsingsmetodologie wat gebruik word. In die tweede hoofstuk gee ek 'n paar definisies van sleutel begrippe: spiritualiteit, groen spiritualiteit, ekologiese krisis, ekologiese etiek, sowel as 'n kort oorsig van die teoretiese konsepte soos ekofeminisme en 'deep ecology' waarin die studie omraam. Hier sluit ek in wat ek verstaan onder die sleutel konsepte om die studie te definieër binne die raamwerk van die navorsing. Hierdie hoofstuk sluit die literatuur oorsig in. In die derde hoofstuk gee ek die data, naamlik die groen spiritualiteit gevind in populêre media soos die films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, en die films van Hayao Miyazaki. Die films word opgesom en ge-evalueer volgens die groen spiritualiteit en ekologiese temas teenwoordig. In die vierde hoofstuk beskryf ek my interpretasie van die data, soos voorgestel ook deur geleerde bronne en die geloofstradisies. Ek maak ook 'n paar praktiese voorstelle in teologiese praxis. In hoofstuk vyf gee ek my gevolgtrekking.

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Bachelors
Arts and Humanities
Humanities

The socio-religious regulations of Leviticus offer little-explored perspectives from which to reflect on the relationship between humanity and the non-human creation. The cosmological framework upon which the worldview expressed in Leviticus is constructed places humanity at the fragile interface between creation (order) and chaos (destruction), ever struggling to discern, define and delineate the sacred and the profane. Several texts in Leviticus portray the land as an active character; capable of vomiting, resting and maintaining a ritualistically demanding relationship with God. Not only does the land appear to have a distinct relationship with YHWH, but in fact that relationship predates YHWH’s commitment to Israel. When the people sin, they risk not only the retreat of YHWH’s presence from the sanctuary, but also the land ejecting them in order that it might fulfill its ritual obligations. Each member of the community is responsible for maintaining the well-being of the lived-in world as expressed through obedience to teachings concerning the body, the social group, and cultic behaviour. Within this system, the manifested symbols of created order are those essential elements which enable the sustenance of the whole community: the people, the land, its vegetation and its animals. Responsible human care for this divinely-established ecology is thus ingrained in, and carefully detailed through, the regulations in Leviticus. Important examples include prescriptions for a sabbatical year for the land to rest and to restore its fertility; the Sabbath day as a space of economic disruption and regeneration; agricultural festivals as cultic boundaries of the life of the community; and dietary and cultic laws regulating the killing of animals for humans (as food) or for God (as sacrifice). Disobedience, or sin, renders both the human community, and the land upon which it lives, polluted and unclean. A particularly significant measure of controlling or cleansing the resulting pollution, of both the community and the land, is animal sacrifice – the killing of a perfect animal for God has the potential to restore the delicate balance between chaos and creation. Given these observations, Leviticus' conceptions of the land, animal sacrifice and ritualized rest can be perceived as a fruitful biblical locus of reflection from which to engage contemporary ecological ethics and praxis.

This dissertation explores the way Jurgen Moltmann's biblical hermeneutic informs his salvation-historical approach to ecological theology. Coming from the post-Barthian camp of German Protestant theology, Moltmann has inherited Karl Barth's theological critique of the technological-scientific spirit of modernity. Moltmann differs from Barth, however, in the fact that his underlying preoccupation with the question of theodicy leads him to interpret Barth's theological critique of modernity from within the perspective of modernity's victims. This he accomplishes by retrieving the biblical tradition of eschatologia crucis. Moltmann's political hermeneutic of scripture, which he develops on the basis of the eschatologia crucis, vindicates his salvation-historical approach to nature by offering a substantial critique of the modern techno-scientific spirit. Furthermore, it enables Moltmann's ecological theology to put the crisis of modernity within the broader horizon of the problem of radical evil, thereby offering a profounder hope for the liberation of the suffering creation called for by the WCC theme "Justice, Peace, and the Integrity of Creation."

This thesis examines the role played by non-human creation in the liturgies for the feast of Holy Pascha (Easter), of the twelve major feasts of the Orthodox Church, and of the period of Great Lent. Applying to liturgical texts and practices the methodology developed by Paul Ricoeur for biblical interpretation, the thesis argues that the kind of world opened by these liturgies allows for the participation of non-human creatures in the liturgy and thus is amenable to an ecological theology. It investigates the implications of the liturgical texts for contemporary theological reflection about salvation, incarnation, sin, and theosis in light of the ecological crisis and the frequent Orthodox claim that the liturgy is ‘cosmic’ in scope. Chapter 1 looks at the role of non-human creation in the Paschal/Pentecost season and lays out the case for the need to include all of creation. Chapter 2 focuses on the feasts of the incarnation and argues for a more inclusive theological interpretation of the incarnation. Chapter 3 examines the liturgies of Lent and Holy Week and develops hamartiological implications of the ecological crisis. The final chapter focuses on the feasts of Theophany and the Transfiguration and proposes a view of theosis that extends beyond humans.

My thesis is that a recovery of Germain Grisez’s theological ethics in relation to the environment and the application of his conservative Catholic methodology to climate change can yield a novel and significant contribution to Catholic theological reflection on this central challenge in an age of ecological crisis. This thesis argues that climate change and the wider ecological crisis are ‘signs of the times’—and hence are appropriate issues for Catholic theological reflection—both in principle and on the basis of their classification as such within the authoritative teaching of the Church’s magisterium. The scientific evidence for the phenomenon of anthropogenic global warming is robust and the UNFCCC establishes a collective legal obligation to deliver a greenhouse gas abatement strategy rigorous enough to prevent ‘dangerous anthropogenic interference with the earth’s climatic system’. This thesis questions both the assumption of endemic anthropocentricism in the Judeo-Christian tradition and the critical-revisionist methodology adopted by a number of ecotheologians in relation to Vatican teaching on the basis of this assumption. This thesis proposes an alternative approach to reflection on ecological issues employing a conservative Catholic theological method exemplified in the work of Germain Grisez. This thesis proposes a rereading of Grisez’s natural law through the lens of his creation theology that reveals an important and hitherto overlooked resource for environmental ethics. Although Grisez himself does not address the climate challenge in his published work, this thesis shows that his ecological insights are pertinent to the issue and application of his theological method can contribute constructively to the wider project of confronting the climate crisis from a Catholic perspective. This thesis further argues that Grisez’s reconstruction of natural law is viable, in that it represents one philosophically cogent solution to the naturalistic fallacy, and that neither his choice of this solution nor his divergence from Classical Thomism compromise the construction of a ‘Grisez School environmental ethics’. In addition, his natural law has the virtue of catholicity in its capacity to contribute to ecumenical and secular debates necessary to the resolution of the climate crisis.

PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A nossa pesquisa surgiu da constatação da emergência de um novo paradigma civilizacional, capaz de resgatar as dimensões da vida humana e do cosmos, especialmente dos seres vivos mais fragilizados e ameaçados e de toda a comunidade da vida. Como teólogos e teólogas devemos ter atenção e perspicácia ao elaborar uma teologia, capaz de superar o antropo e o androcentrismo, compreendendo a pessoa humana como inter e retro relacionada, responsável pelas gerações que estão por vir e por toda a criação. A nossa pesquisa quer contribuir pró-ativamente para que a opção pelos pobres e excluídos, a promoção da justiça, a proteção da vida e a ecologia como casa comum da humanidade sejam um referencial fundamental do interesse social da Igreja e da ação humana no mundo. Procuramos assimilar a compreensão contemporânea da vida, mediante as ciências da vida e a nova cosmologia, buscando suas interfaces e aproximações. Dai a relevância de Leonardo Boff, com a sua visão de Ecologia como Casa Comum de todos os seres vivos, fundamentada numa Ética que leva em consideração o grito dos pobres, o respeito pela vida a partir do cuidado, como direito e dever de todos, em vista de uma nova humanidade. Fazemos uma leitura teológica a partir das fontes da fé, Escritura e Tradição eclesial e um cotejamento entre as ciências, buscando a profundidade da vida em seus pontos de contato com as múltiplas interfaces e aproximações que servem como referenciais para nossa reflexão acerca da profundidade da vida a partir da ecologia boffiana e sua relevância para o discurso teológico contemporâneo.
Our research arose from the realization of the emergence of a new civilizational paradigm, able to rescue the dimensions of human life and the cosmos, especially those living more fragile and threatened, and the whole community of life. As theologians we must pay attention and insight to develop a theology capable of overcoming the anthropological and androcentrism, including the human person as inter- and reto-related, responsible for generations to come and for all creation. Our research aims to contribute proactively so that the option for the poor and excluded, the promotion of justice, the protection of life and ecology as common home of humanity are a fundamental benchmark of social interests of the Church and of human action in the world. We seek to assimilate the contemporary understanding of life through the life sciences and new cosmology, seeking their interfaces and approaches. Hence the relevance of Leonardo Boff, with its vision of Ecology as Common Home of all living beings, based on an Ethics that takes into account the cry of the poor, respect for life from care as a right and duty of all, in view of a new humanity. We make a theological reading from the sources of faith, Scripture and ecclesial Tradition, as well as an examination among the sciences, seeking the depth of life in their touchpoints with multiple interfaces and approaches that serve as benchmarks for our reflection on the depth of life from boffian ecology and its relevance to contemporary theological discourse.

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Fundo Mackenzie de Pesquisa
This research aims to reflect on the critical situation of our planet, from the Leonardo Boff s theological thought and the evangelical theology perspectives. We are fully aware that the ecological crisis will be expanded in the coming years and the whole world will be a witness of the wrath of a wounded ecosystem. The ecosystem degradation is generated by people themselves. Therefore, there is an urgent need for effective tools that can operate more deeply inside people in order to carry them into a real understanding of effective actions on environmental care. The humankind has chosen the path of competition, that leads to disconnection with the life. People are rationally alienated of its home natural condition. The conclusion is that the educational system has failed on the efficiency of an effective teaching on the preservation and maintenance fields. In this direction, the Religion has to be part of the solution, facing the growing environmental crisis. Here is the challenge, to build a fair and environmentally healthy society. For this, we should reestablish the spirituality as a partner, in a dialogue with the Science. Particularly, we believe the Christianity has the capacity to build a cosmovision, the competence to establish a moral authority, the facility to establish an ample base of members, and the ability to develop communities. Ahead of many theological approaches, the writing of Leonardo Boff on ecology submits a contextualized proposition that deserves attention. In a different way, the evangelical theology proposes an answer to the problem, in order to maintain a pedagogical teaching that holds its bases on the evangelical Christian doctrine. We understand that the Christianity has strength to engage believers in bilateral relationships, and inspire them to live a moral life, and has a tremendous ability to give meaning to life. However, another crisis outbursts, the delay in perceiving the current problem: the planet is dying. Consequently, a huge delay in getting involved on environmental matters, and effectively engaging in the promotion of a sustainable world.
Esta pesquisa tem como objetivo refletir sobre a situação critica de nosso planeta, sob a perspectiva do pensamento teológico de Leonardo Boff e da teologia evangelical. Temos plena consciência da crise ecológica será ampliada nos próximos anos e todos testemunharão a fúria dos ecossistemas maltratados. A degradação do ecossistema é gerada pelas pessoas. Neste sentido, há uma urgente necessidade de instrumentos eficazes que possam operar mais profundamente no interior das pessoas para levá-las a uma real conscientização de ação efetiva para a conservação do meio ambiente. A humanidade enveredou pelo caminho da competição, resultando assim, numa desconexão com a vida. O ser está alienado racionalmente da condição natural do seu próprio lar. A conclusão é que a educação falhou no sentido da ineficiência de uma pedagogia eficaz no campo da preservação e manutenção. Neste sentido, a religião tem que ser parte da solução frente a crescente crise ambiental. Surge ao desafio, o de construir uma sociedade justa e ambientalmente saudável. Para isto deve-se restabelecer a espiritualidade como parceira em um diálogo com a ciência. Particularmente, entendemos que o cristianismo tem a capacidade de formar uma cosmovisão, a competência para estabelecer uma autoridade moral, a facilidade em estabelecer uma base ampla de membros, e a capacidade de desenvolvimento comunitário. Diante de diversas abordagens teológicas, o escrito de Leonardo Boff sobre ecologia apresenta uma proposta contextualizada e que merece análise. Em contra posição, a teologia evangelical propõe uma resposta ao problema, de modo a manter uma pedagogia com bases na doutrina cristã evangelical. Entendemos que o cristianismo tem como engajar os fiéis em relacionamentos bilaterais, inspirá-los a viver uma vida moral e uma tremenda capacidade de dar significado a vida. Porém, destaca-se outra crise, a saber, a demora na percepção do atual problema: o planeta está morrendo. Conseqüentemente, uma absurda demora em se envolver nas questões ecológicas e efetivamente se engajar na promoção de um mundo sustentável.

PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
A ética ambiental, um campo relativamente novo na reflexão teológica, apresenta diferentes modelos e tendências que nem sempre são pautados por uma visão integrada da realidade. O ser humano e a natureza não são realidades justapostas e antagônicas, mas são componentes distintos da comunidade biótica, que se organiza segundo uma dinâmica relacional e integradora. Superando dualismos e visões dicotômicas, uma ética ambiental de inspiração cristã deve integrar compromisso ecológico e justiça social, preservação do ambiente natural e respeito ao ambiente humano. Esta é a abordagem central de nossa tese que acentua a necessidade de um modelo de ética que, seguindo uma dinâmica de integração-inclusão, expresse a visão relacional e integradora da fé cristã em sintonia com outros campos do saber. A nossa pesquisa consiste em buscar um discurso ético, em perspectiva ecológica, fundamentada na teologia da criação-salvação e articulada criticamente com o paradigma ecológico e com o conceito geográfico de espaço.
Environmental ethics, a relatively new field of theological reflection, presents models and approaches which do not always have an integrated vision of reality. Human beings and Environment are not separated and mutually opposed realities. On the contrary, one cannot be studied apart from the other, for they are distinct parts of the same biotic community that is organized in a relational and integrated dynamical structure. In order to overcome dualisms and reductionist viewpoints, an Environmental Ethic from a Christian perspective must integrate ecological commitment and social justice, that is, preservation of the natural world and respect for the human environment. This is the central approach of our dissertation. We stress the urgency of an ethical awareness that, following a dynamics of integration and inclusion, presents a mutually interacting perspective of the Christian faith which, at the same time, is in harmony with other fields of knowledge. Our research intends to seek an ethical reflection on environment which is grounded on creation-salvation theology and, at the same time, is critically articulated with the ecological paradigm and with geographical concept of space.

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O objetivo da tese é demonstrar que, com a introdução do paradigma ecológico, a teologia de Leonardo Boff abre-se à Teologia do Pluralismo Religioso. A pesquisa integrou criticamente, e deu continuidade à investigação realizada no mestrado, que constatou tal mudança paradigmática. Nessa perspectiva, a teologia de L. Boff foi e continua sendo compreendida como uma Teologia Teoantropocósmica. Postula-se, agora, que essa teologia realiza a articulação teológica e praxística entre Teologia da Libertação (TdL) e Teologia do Pluralismo Religioso (TdPR). Antes de 1990/93, apesar de se constatar a abertura dialogal de sua teologia em diversos campos (cristologia cósmica, antropologia, espiritualidade, na visão da trindade e em sua eclesiologia), a centralidade libertadora, suas urgências e mesmo algumas de suas concepções cristológicas, eclesiológicas e antropológicas não permitiram que ela pudesse ser considerada Teologia do Pluralismo Religioso. Como conclusão, defende-se que a teologia de Leonardo Boff, no paradigma ecológico, é uma Teologia Pluralista da Libertação, articulando, portanto, TdL e TdPR. E, dentro dos paradigmas do pluralismo religioso, é categorizada como pluralismo inclusivo teoantropocósmico. Verifica-se também que essa articulação se traduz em práxis: em Diálogo, promotor da Religação, do encontro das religiões, recuperando um cristianismo “universalizável” e postulando o pluralismo de princípio; e em Libertação, através da Dialogação mística, fraterna e ética. Essa dialogação sustenta, fundamenta e promove a ação em seus dois principais desafios: salvaguardar a Terra, em grave crise de sustentabilidade, e garantir a dignidade, a convivência e a paz, lutando pela libertação daqueles que são oprimidos, especialmente os pobres.
The present thesis aims to show that along with the introduction of the ecological paradigm, theological though of Leonardo Boff has been opened to the so called Theology of Religious Pluralism. This research integrates the previous content of Paulo Agostinho Master’s survey which had already pointed out to Leonardo Boff’s paradigm shift. In this way, theology of Leonardo Boff has been interpreted as “Teoanthropocosmic Theology”. The claim here is that this theology has successfully realized practical and theological articulation between Theology of Liberation and Theology of Religious Pluralism. It has also been pointed out that although Theology of Liberation had been opened to dialogue within diverse field like cosmic christology, anthropology, spirituality, trinity understanding and ecclesiology, only after the years of 1990/93 it has started been properly considered as a Theology of Religious Pluralism. This thesis finally claims that Boff’s theology, within ecological paradigm, a “Theology of Liberation and Religious Pluralism” and articulates both Theology of Liberation and Theology of Religious Pluralism. It is also claimed that within Religious Pluralism Paradigm, Boff’s theology could be inserted within the category of “teoantropocosmic inclusive pluralism”. Another claim of the present thesis is that the articulation of “Theology of Liberation” and “Theology of Religious Pluralism” drives us into praxis which takes two complementary directions: the first one is that of dialogue which promotes “re-ligação”, that is to say, the encounter of the variety of world religions, thus recouping the universality of Christianity and postulating the principle of pluralism; the second one is that of Liberation which through mystic, fraternal and ethic “dialogação” sustains and promotes action in this world and provides earth sustainability and makes possible a better world full of peace and human dignity, thus promoting liberation of oppressed human beings, especially poor people.

Conselho Nacional de Desenvolvimento Científico e Tecnológico
A Teologia da Terra surge na década de 1970 como uma iniciativa das Igrejas na América Latina que se confrontavam, desde longa data, com a realidade dos problemas emergentes no campo. Assim como a Teologia da Libertação, a Teologia da Terra abordava em sua metodologia a análise sócio-histórica onde pode ser observada a emergência da reflexão ecológica e o seu gradual desenvolvimento até os dias atuais. Na Igreja Evangélica de Confissão Luterana no Brasil (IECLB) esta Teologia se expressou na organização e no desenvolvimento de projetos que visavam o acompanhamento, o apoio e a resistência dos pequenos agricultores para que permanecessem no meio rural. No âmbito da Terceira Região Eclesiástica (RE III) da IECLB, noroeste do RS e oeste de Santa Catarina, foi organizado, em 1978, o CAPA (Centro de Aconselhamento ao Pequeno Agricultor, renomeado posteriormente como Centro de Apoio ao Pequeno Agricultor) com o objetivo de assistir aos agricultores com orientações técnicas, econômicas, jurídicas, de classe e de cooperação. Esta orientação visava também a difusão de alternativas ecológicas de produção com alimentos mais saudáveis e menos dependentes dos insumos industrializados que encareciam os custos. A efetivação do CAPA guarda relação com iniciativas oriundas do desenvolvimento da reflexão a respeito das mudanças sociais no Brasil no âmbito da IECLB e da sua relação com outras Igrejas. A missão entre povos indígenas, o êxodo rural, a mobilização dos agricultores sem terra que resultará no MST e a colonização das Novas Áreas, no centro oeste e norte do país, passaram a ser relevantes nos encontros de lideranças eclesiais e leigas nesse período. As obras de Sílvio Meincke, pastor que atuou na RE III, resgatam aspectos desta reflexão que precedeu a organização do Centro e a sua posterior difusão na Região Sul do Brasil. À organização do CAPA, também precede o LACHARES (Lar da Cultura e Harmonia de Reintegração Social), uma iniciativa do pastor Silvino Schneider na metade da década de 1970 no município de Rancho Queimado, Santa Catarina. Com formação catequética, porém em função pastoral, Schneider atuou primeiramente em Burití-RS. Tanto em Burití quanto em Rancho Queimado, ele sempre esteve comprometido com mudanças em favor dos/as agricultores/as. Percebeu que o avanço da modernização da agricultura causara mudanças na vida dos pequenos agricultores de Rancho Queimado e região, no sentido da dependência econômica aos bancos e ao comércio (adubos e produtos químicos). Como alternativa, ele propôs a difusão da Agricultura Biológica ou Biodinâmica como prática amenizadora destes problemas. O LACHARES iniciou as atividades em 1976 e, em 1979, Schneider passou a publicar no Jornal Evangélico artigos com o título Teologia da Terra, contemplando as práticas deste Lar. As mudanças sócio- históricas que precedem estes projetos são expostas nesta pesquisa a partir de estudos da História Ambiental e Agrária, assim como de fontes da Antropologia e Arqueologia. A Literatura Regional aparece na dissertação como fonte importante de constatação das mudanças ambientais que envolvem a agricultura. A ecologia subjacente às práticas difundidas pelo CAPA e pelo LACHARES se concentra nos estudos da ecologia agrária. A reflexão sobre Elementos de uma Teologia da Ecologia diz respeito à ecologia praticada na pequena propriedade rural ou Agricultura Familiar e procura resgatar a fundamentação teológica da ação pastoral transformadora.
Theology of the Earth arises in the 70s as an initiative of the churches in Latin America who had been facing the reality of emerging problems in the countryside for a long period. Alike Liberation Theology, the Theology of the Earth approached, through its methodology, the socio-historical analysis through which it was possible to observe the emergency of an ecological reflection and its gradual developments up to the current days. In the Evangelical Lutheran Church in Brazil (IECLB) this Theology expressed itself through the organization and development of projects which sought to provide attendance, support and resistance to the small farmers so that they would keep living in the rural area. In 1978, in the sphere of the Third Ecclesiastical Region (RE III) of IECLB, northwest of Rio Grande do Sul (RS) state and western of Santa Catarina state, an organization called CAPA (Advice Center for Small Farmers; later, it was renamed and became Support Center for Small Farmers) was created, and its objective was to assist farmers with technical, economical, juridical, class and cooperation orientations. This approach also aimed at disseminating ecological alternatives to produce healthier food, which would be less dependent on industrialized products that made the costs rise. The effectiveness of CAPA is due to initiatives originated from the development of reflections on social changes in Brazil in the scope of IECLB and from the relationship with other churches. The Mission among indigenous people, the rural exodus, the landless farmers mobilization, which will result in the MST (Landless Farmers Movement), and the colonization of the New Areas, in the central-west and north of the country, became relevant issues in the meetings of ecclesiastical leaderships and laypersons in that period. The works of Sílvio Meincke, a pastor who served in the RE III, rescue aspects of this reflection which preceded the creation of the Center and its late dissemination in the southern region of Brazil. The creation of CAPA was also preceded by LACHARES (Home of Culture and Harmony of Social Reintegration), an initiative of Pastor Silvino Schneider which took place halfway through the decade of 1970 in Rancho Queimado county, Santa Catarina state. With catechetical formation, but serving as a pastor, Schneider first served in Burití, RS state. Both in Burití and in Rancho Queimado, he was always committed to promote changes in favor of the farmers. He noticed that the progress of modernization of agriculture had caused changes in the lives of those small farmers in Rancho Queimado and its region in terms of economical dependency on banks and commerce (fertilizers and chemical products). LACHARES started its activities in 1976 and in 1979 Schneider began publishing articles in the Evangelical Journal with the title of Theology of the Earth, contemplating the practices of this Home. The social-historical changes that precede these projects are shown in this research study and are based on studies concerning Agriculture and Environment History, as well as sources of Anthropology and Archaeology. Regional Literature appears in the thesis as an important source to find the environmental changes concerning agriculture. The ecology that underlies the practices disseminated by CAPA and by LACHARES focuses on studies about agricultural ecology. The reflection on Elements of a Theology of Ecology concerns the ecology that is practiced on small farms or through Family Farming and seeks to recover the theological foundations of transforming pastoral acts.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The Eco(Teo)logy intended to be presented as an interdisciplinary approach that seeks to converge the scientific and religious discourses integrating ecology and theology in his reflection on the environment and his problematic, besides proposing a shift of paradigms by re(link) man with creation and the Creator himself. The understanding of theologians whose approach focuses on Eco(Teo)logy is that spirituality can be a tool for environmental awareness and thus contribute to the formation of a new ecological awareness and engagement on the part of the Evangelical Church. The contribution of discursive tradition in building a biblical theological discourse environment has been updated with the readings of the traditions of creation, destruction and restoration, respectively found in the books of Genesis and Revelation in the Judeo-Christian Scriptures. The expectation that revolved around this research was to determine whether the theological discourse may or may not contribute to environmental awareness and, therefore, were surveyed institutional and ecclesiastical practices of environmental evangelical theological discourse, observing, recording and analyzing the participation of some Evangelical Christian ONGs, Brazilian Baptist Convention, the Baptist Church in Brazil and especially in Cabedelo, PB, in relation to their performance in relation to environmental issues in order to improve the quality of life in the local community. The methodology for the research included the development of literature and documentary observation, the photographic record and analyze speech, experienced from the social perspective of Foucault. The purpose of this work is to understand the relationships between ecological and theological discourses and its practice at Baptist Church, in the city of Cabedelo, PB.
A Eco(Teo)logia pretende ser apresentada como uma proposta interdisciplinar que procura convergir os discursos científico e religioso integrando a Ecologia e a Teologia em sua reflexão sobre o meio ambiente e sua problematização, além de propor uma transição de paradigmas pela re(ligação) do homem com a criação e com o próprio Criador. A compreensão dos teólogos cuja abordagem está focada na Eco(Teo)logia é de que a espiritualidade pode ser um instrumento para a conscientização ambiental e assim contribuir para a formação de uma nova consciência e engajamento ecológicos por parte da Igreja Evangélica. A contribuição da tradição discursiva bíblica na construção de um discurso teológico ambiental foi atualizada com as leituras das tradições da criação, da destruição e da restauração, respectivamente encontradas nos livros de Gênesis e Apocalipse das Escrituras Sagradas judaico-cristãs. A expectativa que girou em torno desta pesquisa foi verificar se o discurso teológico pode ou não contribuir para uma conscientização ambiental e, para isso, foram pesquisadas as práticas institucional e eclesiástica do discurso teológico ambiental evangélico, observando, registrando e analisando a participação de algumas ONGs Cristãs Evangélicas, da Convenção Batista Brasileira, da Igreja Batista no Brasil e especialmente, em Cabedelo, PB, em relação à sua atuação com relação às questões ambientais com vistas a melhorar a qualidade de vida da comunidade local. A proposta metodológica para o desenvolvimento da pesquisa incluiu a pesquisa bibliográfica e documental, a observação, o registro fotográfico e a análise de discurso, vivenciada sob a perspectiva social de Foucault. O propósito deste trabalho é compreender as relações entre os discursos teológicos e ecológicos bem como sua prática na Igreja Batista da cidade de Cabedelo, PB.

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The objective of the work is to show that the anthropological substrate is an emergence point of theology; a reference to the (re)discovery of theology considers God a factor of humanization and life care. As one of the most anthropologically-active theologians, Leonardo Boff is a starting point but not a punctual object of this study. Since the turn towards the "new ecological paradigm" of theology, the terms "anthropology", "man," "human being" and derivatives should be understood beyond the individual human being: the cosmic man. The study is timely for maturing, in the process of 'planetary consciousness' in the theology of the world. And to take the liberation theology to discover that its task must be extended; besides triggering a conscious choice and gospel for the poor, it should also provide subsidies for the liberation of the cosmos. After "Assumptions", which shows the reader the evolution of thought of Leonardo Boff, the work reflects the theology as a science of faith (Chapter I) that studies God and the realities referred to Him. The "green turn", building a new consciousness and a new civilized level, shows that among the current challenge of human poverty, the plundered environment, and the message of God's salvation is an intrinsic relationship, which generates a theology that can only be of liberation of the poor and the cosmos. The reflection on the human (Chapter II), in theology, starts from the meaning that gives the antropocosmologic turn. It is person and subject, being-in-communion, and dynamically builds in freedom. It must be considered in its unity and openness to others and to God, his essential experience. Understood as reading of the story from its ultimate meaning, the revelation (Chapter III) is understood as a "permanent structure of history." The paradigm of cosmic omnirelacionality makes all dogmatism relative and highlights the search for truth in different religions. The anthropological comprehension of theology presupposes an anthropological reflection on the identity of the Christian God (Chapter IV), unfolding the original vision of the theologian, with its thirty theologoumenon humanization: the Father in Joseph, the Son in Jesus, and Holy Spirit in Mary. The conclusion integrates and articulates the research data and reflects the light of the new paradigm for a possible rational demonstration of the parameters that could lead to the conception of theology as a science of God and man
O objetivo do trabalho é mostrar que o substrato antropológico é ponto de emergência da teologia; uma referência à (re)descoberta da teologia que pensa Deus como fator de humanização e de cuidado da vida. Como um dos teólogos que mais trabalha antropologicamente, Leonardo Boff é um ponto de partida e não objeto pontual deste estudo. Desde a virada em direção ao novo paradigma ecológico da teologia, os termos antropologia , homem , ser humano e derivados devem ser entendidos para além do indivíduo humano singular: o homem cósmico. O estudo é oportuno para o amadurecimento, já em processo da consciênca planetária na teologia do mundo inteiro. Bem como para levar a teologia da libertação a descobrir que sua tarefa deve ser alargada; além de despertar uma opção consciente e evangélica pelos pobres, deve oferecer subsídios também para a libertação do cosmos. Após Pressupostos , que apresenta a evolução do pensamento de Leonardo Boff ao leitor, o trabalho reflete a teologia como ciência da fé (Capítulo I) que estuda Deus e as realidades a Ele referidas. A virada ecológica , construindo uma nova consciência e um novo patamar civilizatório, mostra que entre o desafio atual da pobreza humana, do meio ambiente espoliado, e a mensagem da salvação divina há uma relação intrínseca, que gera uma teologia que só pode ser de libertação, dos pobres e do cosmos. A reflexão sobre o humano (Capítulo II), na teologia, parte do sentido que lhe dá a virada antropocosmológica. É pessoa e sujeito, ser-em-comunhão, e se constrói dinamicamente em liberdade. Deve ser contemplado em sua unidade e de abertura para o outro e para Deus, sua experiência fundamental. Compreendida como leitura da história a partir do seu sentido derradeiro, a revelação (Capítulo III) é compreendida como "estrutura permanente da história". O paradigma da omnirelacionalidade cósmica relativiza todo dogmatismo e destaca a busca da verdade nas várias religiões. A compreensão antropológica da teologia supõe uma reflexão sobre a identidade do Deus cristão (Capítulo IV), desdobrando-se então a visão originalíssima do teólogo, com seu teologúmeno da humanização trintária: o Pai em José; o Filho em Jesus, e o Espírito Santo em Maria. A conclusão integra e articula os dados da pesquisa e da reflexão à luz do novo paradigma, para uma possível demonstração racional dos parâmetros que possam levar à concepção de teologia como ciência de Deus e do homem

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In this study, Theological Ethics detains itself to the analysis of Amazon s reality and its problems, perceiving the disharmony and the forms of threats to nature, and offers answers from concrete practices of the riverside cultural system. In this cultural system, shaped by the corpus mithorum, by folklore, by the way of life, by the means of relating to nature and by the forms of utilization of the means of resources for subsistence, is found strength for the preservation of nature, whose defensive potential is analyzed in the light of Theological Ethics. The first chapter pursues a historical description of the occupation of the Amazon, since the first intervention by the European conqueror and the process of assimilation by which the population went through and is going through. The second chapter is preoccupied in describing and analyzing the Amazon mythology, perceiving its role in the lives of the population, their way of manifestation and their configuration in the life of the riverside population, recognizing the potential for defense of the environment present in it. The third chapter deepens the ethical-theological reflection of the cultural manifestations of daily life motivated by myths, perceiving the ethical attitudes present there and the forms of defense of the environment suggested in them. The present study adds to the current theological, ecological and ethical debate, offering theoretical bases for the promotion of alternatives for the harmony between nature and man, development with preservation, sustainability and conservation of the natural, social and cultural heritage, aiming at perspectives with which man assumes the alliance made with God and with creation, proclaiming the promotion of justice and solidarity as indispensable ethical values
Neste estudo, a Ética Teológica se detém na análise da realidade da Amazônia e seus problemas, percebendo a desarmonia e as formas de ameaças à natureza e oferece respostas à partir de práticas concretas do sistema cultural dos ribeirinhos. Nesse sistema cultural formado pelo corpus mithorum, pelo folclore, pelo modo de vida, pela maneira de se relacionar com a natureza e pelas formas de utilização dos recursos naturais para a subsistência, é encontrada uma força de preservação da natureza, cujo potencial defensivo é analisado à luz da Ética Teológica. O primeiro capítulo faz um resgate histórico da ocupação da Amazônia, desde a primeira intervenção do conquistador europeu e o processo de assimilação pelo qual a população passou e está passando. O segundo capítulo se preocupa em descrever e analisar a mitologia amazônica fazendo perceber a sua função na vida das populações, seu modo de se manifestar e sua configuração na vida do ribeirinho, percebendo o potencial de defesa do meio ambiente nela presente. O terceiro capítulo aprofunda a reflexão ético-teológica das manifestações culturais do cotidiano motivadas pelos mitos, percebendo as atitudes éticas nelas presentes e as formas de defesa do meio ambiente nelas sugeridas. O presente estudo soma-se assim ao atual debate teológico, ecológico e ético, oferecendo bases teóricas para o fomento de alternativas em vista da harmonia entre natureza e homem, desenvolvimento com preservação, sustentabilidade e conservação do patrimônio natural, social e cultural, apontando perspectivas para que o homem assuma a aliança feita com Deus e com a criação, pregando a promoção da justiça e solidariedade como valores éticos indispensáveis

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This essay is an interdisciplinary reflection of the Theology of Creation. It aims to present a theological analysis of the origin of the universe as well as the prominent part played in it by the intelligent phenomenon, based on the relationship between Cosmology, specifically the Cosmological Anthropic Principle, and the narrative of Creation on as described in Gn1, 1-2.4a. This study is justified by the necessity of bringing the cosmos back to the theological reflection, on the one hand, while, on the other, by the difficulty experienced by Theology as it deals with subjects related to Cosmology, specifically the origin of the universe. The basic hypothesis is the unconditional relationship of interdependency that exists between man and universe. Actually, it is only within the cosmos that the intelligent phenomenon can be fully realized. Therefore, if Theology understands God as the Creator, it follows that Theology has to make clear the proper mechanism that enable it to assert that God is the Creator of the universe. The work adopts the methodological approach of conceptual parallelism, that is, the theological understanding of creation as it is read in the narrative of Gn 1, 1-2.4a, and the one defined by the Cosmological Anthropic intelligent Principle. In the end, the present work leads to the following remarkable conclusions: the impossibility of using the cosmological discoveries and their conceptions to attest the existence of a Creator; the connection between man and universe; the strengthening of a theological view that realizes the intelligent phenomenon not as an efficient cause in the cosmos, but as the originator of a finality to it; a convergence of both theological and cosmological reflections to an ecological ethics as a way to respect the evolutive process of life, and, as a consequence, to care for it
A presente dissertação é uma reflexão interdisciplinar sobre a Teologia da Criação. Seu objetivo é apresentar uma análise teológica sobre a origem do universo e a relevância do fenômeno inteligente no seu interior, a partir da relação entre a Cosmologia, de modo específico, do Princípio Cosmológico Antrópico e a narrativa da criação de Gn 1, 1-2,4a. Sua realização justifica-se pela necessidade de recuperar o cosmo na reflexão teológica, bem como, pela dificuldade que a Teologia encontra para lidar com temas oriundos da Cosmologia, especificamente sobre a origem do universo. A hipótese básica é a relação incondicional de interdependência que o homem possui com o universo. Somente no interior do cosmo é possível pensar a importância do fenômeno inteligente humano. Ora, se a Teologia compreende que Deus é o criador, ela necessita explicitar as mediações adequadas para afirmar como Deus é o criador do universo. No presente trabalho recorreu-se ao expediente metodológico do confronto conceitual, entre a concepção teológica da criação expressa na narrativa de Gn 1,1-2,4a e aquela expressa pela formulação do Princípio Cosmológico Antrópico. Como resultado obtido, destaca-se: a impossibilidade da utilização das descobertas cosmológicas e de suas concepções, para comprovar a existência de um ser criador; a conexão do homem com o universo; o fortalecimento de uma visão teológica que sustenta que o fenômeno inteligente não é uma causalidade eficiente no cosmo, mas que gesta uma causa final para o mesmo; a convergência das reflexões teológicas e cosmológicas para uma ética ecológica, como forma de respeito e cuidado para com o processo evolutivo da vida

Lau Man-cho.
Thesis (M.Div.)--Chinese University of Hong Kong, 2005.
Includes bibliographical references (leaves 50-51).
Abstracts in English and Chinese.
Abstract --- p.1
Introduction --- p.2-8
Chapter Chapter 1: --- The relationship between Christianity and ecological crisis --- p.9-19
Chapter 1.1 --- Anthropocentrism --- p.9-12
Chapter 1.2 --- Biocentrism --- p.12-15
Chapter 1.3 --- Theocentrism --- p.15-18
Chapter 1.4 --- Summary --- p.18-19
Chapter Chapter 2: --- The Being of God as communion of relationship --- p.20-24
Chapter Chapter 3: --- The supportive evidences for relational approach in the eco-theological disscusion --- p.25-37
Chapter 3.1 --- Sallie McFague and the body of God --- p.25-30
Chapter 3.2 --- Denis Edwards and the Spirit of communion --- p.30-32
Chapter 3.3 --- Jurgen Moltmann and God in Creation --- p.32-36
Chapter 3.4 --- Summary --- p.36-38
Conclusion --- p.39-49
Bibliograhpy --- p.50-51

This thesis examines the role of Melodi Ya Tshwane Christian Youth Ministry (MyT CYM) in the context of what is increasingly observable environmental crisis with a view of developing a contextual approach to ecological mission. The research does not focus primarily on the environmental crisis itself except to note that its scope incorporates not only environmental issues, but has some important implications for social justice as well. The research recognises the role that MyT CYM must play as part of their contribution towards addressing the environmental crisis. Such a role is based not on a pragmatic response to the situation, but flows from the missional nature and theology of the church. Therefore, the missional church has an obligation to address this issue, through Christian mission that takes seriously the biblical call to care and preserve the integrity of creation. Finally, this research aims to assist MyT CYM to understand the theological basis for contextual action towards developing an appropriate ecological mission.
Christian Spirituality, Church History and Missiology
M. Th.(with Specialisation in Urban Ministry)

This dissertation explores the prospects for Christian-Muslim dialogue regarding the ecological crisis. It compares the views of Sallie McFague and Seyyed Hossein Nasr, leaders in ecological theology and ethics. In 1990, at the Spirit and Nature symposium at Middlebury College, they dialogued unsuccessfully. They could not understand each other across the ideological gulf of McFague's postmodernism and Nasr's traditionalism. However, beneath an outer shell of significant differences, McFague and Nasr share profound common ground. They both understand the ecological crisis as a result of the desacralization of nature in human perception. They believe that Western Christianity's failure to cultivate a spiritual vision of nature set the stage for the development of a thoroughly mechanistic and desacralized worldview in the Renaissance and Enlightenment. They both articulate visions for the resacralization of nature. While unique, these visions both image the world as a body animated by the Spirit of God rather than as a lifeless machine. Furthermore, both authors find insights to support human harmony with the natural world in the mystical wisdom of their traditions. The dissertation models a process of dialogue that unveils McFague's and Nasr's common ground. The first two chapters explore their stories and contexts, modeling the importance of getting to know one's interlocutor. In chapters three and four, their overall ecological theologies are outlined. Only in chapter five, in a dialogical setting in which both authors' ideas are viewed empathetically, are their differences engaged. Chapter six looks at their common ground, tracing how it grows out of their mutual ecological concerns. Finally, chapter seven creatively synthesizes their ideas, especially their proposals for the reintegration of nature into cities and their descriptions of the mystical understanding of the God-world and human-world relationships. The dissertation explores how the mystical consciousness of the unity of the human body with the body of the world needs to be cultivated more widely, and extended into the practice of interfaith dialogue. Christians, Muslims, and all others concerned about the ecological crisis need to become more aware of our unity and see through the illusion that we are separate.

The purpose of this study is to determine whether or not Sallie McFague's body of God model is an adequate resource for a Christian ecological theology. The study endeavours to evaluate, test and revise this particular theological model. It is located on the abstract and hypothetical level and is thus a non-empirical analysis of McFague's thought. The researcher analysed the body of God model by using theological and philosophical resources. Current literature on ecological theology was studied in order to formulate thirteen criteria for an adequate Christian theology. These criteria were used throughout the study to test the theology that accompanies McFague's model. The study analysed three key areas of McFague's thought: cosmology, anthropology and theology. It was found the body of God model tends towards reductionism, because it does not appear to endorse a coherent complexity hierarchy. This reductionism was apparent in the three key areas of McFague's thought. However, it was found the body of God model functions as a transformative metaphor that takes into account the social reality that affects the health of planet earth. Its strength is a clear orientation towards ethics that takes Jesus' praxis as its departure point. The researcher provides suggestions on how the body of God model may overcome reductionism. After consideration of the three key areas of McFague's thought, the researcher concluded that the body of God model is an adequate resource for a Christian ecological theology. It is suggested that this theological model is applicable to the South African context in three areas: the socio-economic reality and its impact on the natural environment, the land ownership and the issue of racism.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, [2006]

Over the last fifty years Western Christianity has been criticized as a cause and enabler of Earth's ecological crisis. This criticism is based on the conclusion that Christianity promotes a spiritual-material dualism and that the material side of life has little sacred value. It is also based on the observed hesitancy of many Christians to embrace modern scientific understandings of creation, especially evolution. Some Christian writers have responded by accepting modern cosmology and evolution, and advocating for a sacramental creation spirituality, oftentimes supported by fresh readings of earlier Christian writings. This dissertation looks at Maximus the Confessor (c.580-662 CE), Nicholas of Cusa (1401-1464 CE), and Teilhard de Chardin (1881-1955 CE). Teilhard attests to an experience of natural sacrament in perceiving an increasingly transfigured creation, meaning the glory of God is ever more perceptible as a timely conscious insight into creation and as an emergent aspect of cosmogenesis and evolution moving toward Christ-Omega, the end and fulfillment of all creation. The teachings of Maximus readily support this sacramental view of creation by affirming a universal, ontological, and "real" presence of the Logos of God. A theological insight of Nicholas's doctrine of learned ignorance is that the Christian God always incarnates, transfigures, fulfills, and exceeds the entire cosmos. Together the teachings of Maximus and Nicholas support Teilhard's call for a theology of a Creator God robust enough to encompass the most expansive and complicated propositions about creation made by science, while remaining as close as the real presence of Christ in the Eucharist. The integrated teachings of these three figures suggest an ontological consecration of creation. This consecration inspires sacramental experiences of God in and through creation that complement the sacramental experience of Christ in the Eucharist. Over the evolutional time frame, these sacraments converge as one and the same sacrament at Christ-Omega. The complementary and ultimately convergent relationship between these sacramental experiences supports the ethical conclusion that just as one receives and responds to Christ present in the elements of the communion table, so one ought to receive and respond to oneself, one's neighbors, and all creation as the universal consecrated neighborhood.

This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of the question as to what extent this passage bears footprints of anthropocentrism, on the one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of this text tend to either recover its ecofriendliness, or they criticise the text on the basis of its dominion and subdual language in Genesis 1:26-28 which seems to go against the grain of ecological sensibilities. In resonance with revisionist readings, this study shows that the only way to mollify the dominion language of Genesis I :26-28 is to read this section as part of the whole Priestly creation account. Elements of the exilic context and many literary features of Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence, accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature, is not the whole story.
Old Testament & Ancient Near Eastern Studies
M. A. (Biblical Studies)

In this doctoral thesis, The Spirituality and Mysticism of Nature in the Early Franciscan Tradition, I have begun with an attempt to clarify the notions of spirituality and mysticism. The former, was seen as an approach to God embodied in outlook, practice and lifestyle, and the latter, mysticism, was defined as a felt awareness and knowledge of the presence of God. My hypothesis is that nature played a very important part in both the spirituality and mysticism of Saint Francis of Assisi, and in the spirituality of the movement he founded. In a systematic attempt to investigate my theme, I began with a study of the chief places associated with Francis. They present a kind of mirror of his soul and reveal, I believe, a good deal about his outlook and way of living. They tend to be remote and solitary places, often high in the mountains or near water, often desolate and harsh and usually beautiful, and what was later to become known as `romantic'. I turned then to the world of nature, beginning with the celestial bodies, sun, moon and the stars, and the elements of the sub-lunar world. The world of living things, fruits and flowers, animals, wild beasts and tame, fish and birds was examined. Nearly all the evidence here came from that collection of Franciscan stories and anecdotes which forms one of the great treasuries of stories in world literature. The fourth chapter was devoted to the poetry of Francis, above all to the Praises of God and The Canticle of the Creatures. After examining the circumstances of its composition, I took the stanzas one by one and examined them in the light of what they reveal of Francis spirituality and mysticism. The purpose of chapter five was to gather the fruits of my research and evaluate the hypothesis I proposed. I concluded that Francis, incorporated nature into his spirituality and mysticism in a very original way. I hold that Francis was a great nature mystic, and that his nature spirituality is still full of vigor and potential for the future.
Christian Spirituality, Church History and Missiology
(D.Th. (Christian Spirituality))

Tendo como ponto de partida o tema “Educar para uma ecologia integral” apresenta-se um conjunto de reflexões que possibilitarão um melhor entendimento da ecologia e das questões éticas, antropológicas e teológicas por ela suscitadas. Neste itinerário abordam-se o antropocentrismo, o biocentrismo, o ecocentrismo, as narrativas bíblicas da criação e caracteriza-se a Doutrina Social da Igreja (DSI) na temática ambiental. A encíclica Laudato Si’ considera que uma ecologia integral carece de uma adequada antropologia. De igual forma uma ecologia integral precisa de uma renovada teologia da criação e requer uma educação integral. Evocando este texto primordial, identificam-se contributos para o tema “Ecologia e valores”, lecionado na disciplina de Educação Moral e Religiosa Católica. Por último apresenta-se a Prática de Ensino Supervisionada, realizada numa turma da Escola EB 2,3 Dr. Francisco Sanches, em Braga, contextualiza-se a comunidade escolar e faz-se uma análise reflexiva quanto ao modo como a prática de ensino-aprendizagem foi estruturada e operacionalizada.
Taking the topic “Educating to an integral ecology” as the starting point, a set of reflexions is presented which will enable a better understanding of the ecology and also of the ethical, anthropological and theological issues, which it raises. This itinerary approaches the anthropocentrism, biocentrism and ecocentrism, the biblical accounts of creation and makes a characterization of the Catholic Social Teaching (CST) within the environmental issue. The encyclical Laudato Si’ considers that an integral ecology demands a suitable anthropology. Likewise, an integral ecology needs a renewed theology of Creation and requires an integral education. Recalling this primordial text, contributions can be identified for the issue “Ecology and moral values” taught in the discipline of Catholic Moral and Religious Education. The Supervised Teaching Practice held in a class at the Escola EB 2,3 Dr. Francisco Sanches, in Braga is presented, the school community is contextualized and a reflexive analysis of how the practice of teaching-learning was structured and applied.