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Journal articles on the topic 'Ecological theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 December 2024

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1

Cui, Renzhong. "PARTICIPATORY ECOLOGICAL THEOLOGY." QUAERENS: Journal of Theology and Christianity Studies 6, no. 1 (July 1, 2024): 1–18. http://dx.doi.org/10.46362/quaerens.v6i1.141.

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John B. Cobb Jr., a well-known theologian, philosopher, and environmentalist in the United States, has developed his participatory ecological theology from process philosophy to process theology. Some scholars believe it belongs to a distorted form of anthropocentrism, while others suggest it belongs to biocentrism. This study seeks to explore how participatory ecological theology from the perspective of John B. Cobb, Jr. based on a participatory ecological approach to the discourse of environmental ethical methods, especially from a theological perspective. However, through Cobb’s attention to and exploration of environmental crises and interactions with other environmentalists, his ecological theology is shown to be a new form of participatory ecological theology that recognizes the intrinsic value of all existence and affirms the participatory ecological order of nature. He challenges the traditional Christian doctrine of “dominion”. He points to a more responsible concept for humanity, that is, to serve all parts of the natural world as responsible creations, just as serving God.

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2

Lai, Pan-chiu. "Ecological Theology as Public Theology: A Chinese Perspective." International Journal of Public Theology 11, no. 4 (December 6, 2017): 477–500. http://dx.doi.org/10.1163/15697320-12341512.

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Abstract The ecological discourses in China include the government’s political propaganda and the voices based on the traditional Chinese culture, especially Confucianism, Buddhism and Daoism. Furthermore, there are also public discourses on ecological issues from the environmental scientists and/or activists, who may adhere to neither the political party line nor any traditional Chinese religious/philosophical perspectives. As such, when Chinese Christians attempt to address ecological issues, they have to respond to these divergent voices in the public sphere. This article reviews the Chinese Christian ecological discourses from the perspective of a public theology. It will examine whether, and how, they respond to the non-Christian voices, and analyze how they exhibit different approaches to public theology. It will further explore whether, and how, Chinese Christian ecological discourses could benefit from Christian discourses in other contexts, and may in return contribute to the global development of an ecological theology as a public discourse.

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3

Mcpherson, James. "Towards an Ecological Theology." Expository Times 97, no. 8 (May 1986): 236–40. http://dx.doi.org/10.1177/001452468609700804.

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4

Song, Sung Jin. "A Theology of Ecological Spirituality." Korean Jounal of Systematic Theology ll, no. 23 (June 2009): 179–214. http://dx.doi.org/10.21650/ksst..23.200906.179.

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5

Kanagaraj, Jey J. "Ecological Concern in Paul's Theology." Evangelical Quarterly: An International Review of Bible and Theology 70, no. 4 (September 12, 1998): 291–310. http://dx.doi.org/10.1163/27725472-07004002.

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God, for Paul, has so ordered the eco-system that it should provide all the necessities for human life. Creation is the sphere in which God is revealing his beauty, the beauty of Christ in, through and for whom everything was created. Therefore anyone who destroys the environment spoils the beauty of God and hinders his self-communication to humankind. Paul’s major doctrines–creation, redemption, and consummation–show beyond doubt that human beings and nature are intimately linked as one family. In Christ this relationship is clearly affirmed, for in him God chooses and redeems his people. Therefore Christians have a greater responsibility to maintain ecological health on earth. By emphasizing what is called the ‘ecological economy’, Paul condemns the consumer attitude of the rich in churches. Such ecological concerns of Paul prompt today’s Church to combat in her mission the current ecological crisis.

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김연규. "G. M. Hopkins’ Ecological Theology." Jungang Journal of English Language and Literature 54, no. 3 (September 2012): 129–52. http://dx.doi.org/10.18853/jjell.2012.54.3.006.

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7

Page, Ruth. "Theology and the Ecological Crisis." Theology 99, no. 788 (March 1996): 106–14. http://dx.doi.org/10.1177/0040571x9609900204.

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8

Lai, Pan-chui. "Paul Tillich and Ecological Theology." Journal of Religion 79, no. 2 (April 1999): 233–49. http://dx.doi.org/10.1086/490399.

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9

Deane-Drummond, Celia. "Biology and Theology in Conversation: Reflections on Ecological Theology." New Blackfriars 74, no. 875 (October 1993): 465–73. http://dx.doi.org/10.1111/j.1741-2005.1993.tb07553.x.

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10

Ijezie, Luke Emehielechukwu. "Vocation of Humanity in Genesis 2-3 and its Implications for Eco-Theology in Africa." European Journal of Theology and Philosophy 1, no. 2 (March 31, 2021): 1–6. http://dx.doi.org/10.24018/theology.2021.1.2.10.

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This essay recognizes the fact that human beings are created for a purpose, and this is referred to as the human vocation. The essay examines how the text of Genesis 2-3 presents this vocation and its ecological dimensions with implications for eco-theology in Africa. The aim is to provide a theological contribution to the contemporary ecological problems with particular reference to the African continent. Contemporary Africa is faced with a myriad of problems emanating from the way people treat the environment. The essay argues that eco-theology can provide a contextual theological framework for confronting the ecological challenges of the African continent. The methodology is both descriptive and analytical, and it employs the results of the historical critical method of biblical exegesis.

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11

Sinaga, Rouli Retta Trifena. "Theology of Sagu: A Contextual Theology Construction in Maluku." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 1 (October 5, 2022): 349–65. http://dx.doi.org/10.30648/dun.v7i1.733.

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After the implementation of rice as a staple food for Indonesian society, including in Maluku, the society of Maluku has become very dependent on rice. Sagu which is a staple and particular food is no longer cultivated and utilized optimally in Maluku. Therefore, through this paper we try to offer theology of sagu, specifically for the Christian society in Maluku. By understanding sagu theologically as a blessing from God that can provide food for society and their harmonious relationship with God, mankind, and nature, this will have implications for the empowerment carried out by The Protestant Church of Maluku on human and natural resources in Maluku. Here the theology of sagu, which is proposed, is constructed from the cosmological view of the Christian society, the biblical basis of John 6:25-59, and some contemporary ecological theological ideas. The purpose of this paper is to add The Protestant Church of Maluku's ecological theology which is being developed to respond to various ecological crises in its context, Maluku. The theology of sagu, which is offered, is to strengthen the church’s Church Teachings, which has been compiled, as the direction of the church’s ministry in the future for its community.

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12

Wynn, Mark. "Natural Theology In an Ecological Mode." Faith and Philosophy 16, no. 1 (1999): 27–42. http://dx.doi.org/10.5840/faithphil199916112.

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13

이문균. "Ecological Relevance of Eastern Orthodox Theology." Korea Presbyterian Journal of Theology ll, no. 41 (July 2011): 189–213. http://dx.doi.org/10.15757/kpjt.2011..41.008.

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14

Pan-chiu, Lai. "God of Life and Ecological Theology." Ecumenical Review 65, no. 1 (March 2013): 67–82. http://dx.doi.org/10.1111/erev.12027.

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15

Olson-Bang, Erica. "Edward Schillebeeckx's Creation Theology as a Resource for Ecological Ethics." Horizons 38, no. 2 (2011): 253–73. http://dx.doi.org/10.1017/s036096690000815x.

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ABSTRACTAs the global community becomes increasingly attuned to the disastrous consequences of our long-standing environmental prodigality, Christians and Christian theologians are cultivating theological and ethical responses to the ecological crisis with the goal of fostering life-giving understandings of creation and ecophilic lifestyles. While many theologians and ethicists have heeded this call to read the signs of the environmental times, Schillebeeckx's creation theology remains an underutilized resource for developing an ethical response to this contemporary crisis. This article seeks to offer Schillebeeckx's theology of creation as fertile soil for nurturing an ecological ethic. This article highlights Schillebeeckx's growing ecological concerns, illustrates the connection between Schillebeeckx's theology of creation and his ecological consciousness, and transposes Schillebeeckx's emerging ecological themes into the register of environmental ethics. This ecological ethics emphasizes co-creativity with God in creation, ecological asceticism, following Christ's creational praxis, and actualizing the present practice of the coming kingdom of God.

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Grygiel, Wojciech P. "An ecological perspective in the evolutionary theology." Studia Philosophiae Christianae 56, no. 4 (December 31, 2020): 277–92. http://dx.doi.org/10.21697/spch.2020.56.4.13.

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A new paradigm in theology, termed evolutionary theology, supports the understanding of ecology as the proper ordering of the relations between living organisms and their environment. It is argued that evolutionary theology yields a unique conceptual framework in which the human species share a common history with the entire Universe and respecting nature’s integrity means securing a common destiny to everything that exists. This is a powerful motivation for adopting a balanced ecological attitude aimed at respecting nature’s inherent integrity. Furthermore, proposing theological arguments to substantiate ecological claims will help neutralize the objections that religion as such promotes anti-ecological attitudes. Such objections become more pressing when religion focuses exclusively on the afterlife in the immaterial and eternal world to come, and neglects the well-being of the material and temporal Universe. -------------- Received: 30/08/2020. Reviewed: 07/10/2020. Accepted: 12/11/2020

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Sumule, Linus. "Melampaui Antropocentrism: Ekoteologi dan Etika Lingkungan dalam Dialog, Sebuah Pendekatan Interdisipliner Untuk Keberlanjutan dan Keadilan Ekologis." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen dan Musik Gereja 8, no. 2 (November 11, 2024): 166–78. http://dx.doi.org/10.37368/ja.v8i2.625.

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The current ecological issue has become a global challenge, one of the triggers of the current ecological issue is the human understanding that considers itself superior and anthropocentric. Responding to these fundamental problems needs to be addressed for the future sustainability of the earth. Interdisciplinary theology is present as an approach that bridges one or more disciplines to direct global issues that are being wrestled with. This research uses descriptive qualitative methods, collection and development of information through literature studies to answer the problem formulation being studied. The description contains ecological problems and interdisciplinary dialogues between eco-theology and environmental ethics to direct anthropocentric attitudes as the root of ecological problems. This research aims to provide new breakthroughs towards sustainability and ecological justice. The results of the study show that interdisciplinary theology provides a relevant and profound foundation for facing ecological challenges and shifting the human paradigm as a ruler of nature towards a wise and sustainable attitude.

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18

Swoboda, A. J. "Posterity or Prosperity?" PNEUMA 37, no. 3 (2015): 394–411. http://dx.doi.org/10.1163/15700747-03703002.

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At the beginning of the twenty-first century, prosperity theologies have simultaneously received a warm reception by some and a critical cold shoulder by others. With emotive responses provoked on both sides, what cannot be ignored is the influence prosperity thinking has, and will have, on the global church. Yet, little to no attention has been devoted to the intersection between prosperity theology and the issues surrounding the ecological crisis, such as climate change, environmental degradation, human greed, and wanton consumerism. Does such an intersection exist? This article explores this question by contrasting prosperity theology’s divine economy and agrarianism’s great economy. In sum, it suggests that the uncritical reception of prosperity teachings—though they speak pointedly to real, felt human needs—can ultimately create ecologically harmful, if not anti-ecological, modes of thinking and living within its adherents.

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19

Babie, Paul. "Private Property, the Environment and Christianity." Pacifica: Australasian Theological Studies 15, no. 3 (October 2002): 307–23. http://dx.doi.org/10.1177/1030570x0201500304.

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This article argues that private property is a main cause of the current ecological crisis. The article offers a means of re-conceiving the ‘orthodox’ view of private property so that it is seen to embrace a moral element as part of its normative content. David Lametti, a Canadian property theorist, calls this moral element the deon-telos of private property. This article suggests that the content of the deon-telos ought to include a Christian ecological theology and morality. It draws upon the collection of essays found in Elizabeth Breuilly and Martin Palmer's Christianity and Ecology in order to identify the main elements of Christian ecological theology and morality necessary to fill the content of the deon-telos. By re-conceiving private property as embracing the deon-telos with Christian ecological theology and morality as a part of its content, private property may offer but one solution to the ecological crisis.

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20

Pae, Chong-Hun. "The Ecological Theology in Genesis 1-9." Canon&Culture 6, no. 2 (October 31, 2012): 21–50. http://dx.doi.org/10.31280/cc.2012.10.6.2.21.

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21

Seo, Han Seok. "TheDirection ofModern ChristianAnthropology Extended to Ecological Theology." Journal of Human Studies 45 (December 31, 2021): 139–67. http://dx.doi.org/10.21738/jhs.2021.12.45.139.

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22

Dunham, Scott. "Leonardo Boff's Ecological Theology and Christian Tradition." Toronto Journal of Theology 23, no. 1 (March 2007): 35–46. http://dx.doi.org/10.3138/tjt.23.1.35.

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23

Peterson, Anna L. "Environmental Ethics, Ecological Theology, and Natural Selection." Environmental Ethics 27, no. 2 (2005): 217–20. http://dx.doi.org/10.5840/enviroethics200527235.

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24

Chapman, Robert L. "Environmental Ethics, Ecological Theology, and Natural Selection." Environmental Philosophy 2, no. 2 (2005): 74–76. http://dx.doi.org/10.5840/envirophil2005229.

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25

Moore, Mary Elizabeth. "Responding to a Weeping Planet: Practical Theology as a Discipline Called by Crisis." Religions 13, no. 3 (March 11, 2022): 244. http://dx.doi.org/10.3390/rel13030244.

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Practical theology is by nature a discipline of crisis, standing on the edge of reality and potential, what is and what can be. Crises can be gentle turning points, opportunities for radical transformation, or catastrophic moments in time. In the geological age of the Anthropocene, people face devastating planetary effects of human agency, which have created and escalated a climate crisis beyond the boundaries of imagination. Practical theology belongs at the epicenter of ecological crises, which have already produced harsh results, ecological despair, and a time-dated urgency for daring decisions and actions. Change is knocking at global doors—the necessity, foreboding, and hope for change. This article probes practical theology’s role in change, giving primary attention to changes in practical wisdom (phronesis) and life practices. Methodologically, the article draws from ecological scholars and activists, philosophers and theologians, indigenous communities, and the earth itself, presenting descriptions and analyses of their shared wisdom across time, culture, and areas of expertise. From these sources, the study identifies challenges, practices, and alternate worldviews that can potentially reshape practical wisdom and climate action. In conclusion, this paper proposes life practices for climate justice: practices of attending, searching, imagining, and communal living and acting.

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Kim, Jongman, and Andrew Eungi Kim. "Minjung Theology of Korea and Ecological Thinking: Focusing on the Theological Imagination of Ahn Byung-Mu." Religions 14, no. 12 (December 13, 2023): 1533. http://dx.doi.org/10.3390/rel14121533.

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Environmental, social, and governance (ESG) criteria, currently used as a set of standards by socially conscious investors to evaluate a company’s operations before investing, are becoming an important global trend today. In particular, environmental and ecological crises are increasingly being seen as issues that will determine the sustainability of human civilization. Scholars of religion have been paying more attention to the issue as well. In fact, religion and environmentalism have emerged as sub-disciplines in, among others, religious ethics, religious studies, the sociology of religion, and theology. In view of this development, this paper aims to reexamine Minjung theology, literally meaning “the people’s theology”, which arose as a form of liberation theology in South Korea in the 1970s, from an ecological perspective, particularly focusing on the former’s view on the relationship and interrelationship between the individual and the environment. The paper pays special attention to the work of Ahn Byung-Mu, a founding scholar of Minjung theology, shedding light on the connection between his concept of gong, literally meaning “publicness”, and ecology, the characteristics of his ecological thoughts and their relevance to his view of god, and his views on bapsanggongdongche, literally meaning “the table community”.

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Scott, Peter Manley. "The City's Grace? Recycling the Urban Ecology." International Journal of Public Theology 2, no. 1 (2008): 119–35. http://dx.doi.org/10.1163/156973208x256475.

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AbstractThis article argues for the importance of a theology of 'recycling' as a form of public theology for an urban context. The argument begins by noting some of the difficulties in assessing the urban environment: the quality of some urban ecologies is improving although this goes hand-in-hand with the displacing of nature in wealthier cities. In response a theology of the urban ecology rather than a theology of the urban environment is proposed. This ecological interpretation better explains problems in efforts at urban regeneration and the resistance of urban neighbourhoods to change. The concept of the 'translocal'—a Eucharistic notion—is then introduced as a way of grasping the ecological situatedness of urban living and elaborating on the notion of a recycled city. The article concludes with a recommendation of six principles derived from this theology of 'recycling' that would aid the development of cities as recycled and promote the repeatability of cities.

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Sung Ho Lee. "The Solidarity of Human Ecology and Ecological Theology for Our Ecological Crisis." Korean Jounal of Systematic Theology ll, no. 50 (March 2018): 133–60. http://dx.doi.org/10.21650/ksst..50.201803.133.

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29

Gschwandtner, Crina. "Orthodox ecological theology: Bartholomew I and Orthodox contributions to the ecological debate." International journal for the Study of the Christian Church 10, no. 2-3 (May 2010): 130–43. http://dx.doi.org/10.1080/1474225x.2010.510315.

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30

Ayres, Jennifer R. "Cultivating the “unquiet heart”: Ecology, education, and Christian faith." Theology Today 74, no. 1 (April 2017): 57–65. http://dx.doi.org/10.1177/0040573616689836.

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In his 2015 encyclical, Pope Francis argued that Christianity stands in need of an “ecological conversion.” Conversion is an urgent kind of theological language, urging a resilient and ecologically grounded faith, a faith that turns on the capacities necessary to inhabit God’s world well. Drawing on the eschatological tension described by Jürgen Moltmann as the “unquiet heart,” this essay builds a practical theology for nurturing Christian faith in our vulnerable and changing ecological context. Engaging generative questions from the fields of theological anthropology, educational theory, and practical theology, it reframes the work of human life as becoming good inhabitants in God’s household. As such, it reexamines the shape of human identity and vocation in relationship to the world and to God’s promised future. It concludes with modest proposals for practices and educational approaches that might cultivate what Larry Rasmussen has called an “earth-honoring faith.”

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Pruszinski, Emily S. "Producing Solidarities: Theological Reflections on Humanity and Ecology in Animal’s People." Religions 12, no. 8 (August 20, 2021): 664. http://dx.doi.org/10.3390/rel12080664.

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This article examines Indra Sinha’s novel Animal’s People for insight into the intersection of theological anthropology and ecological theology. Set in the wake of a man-made ecological crisis, Sinha’s novel probes the definition of humanity, the interconnectedness between humans and the environment, and the toxic effects of the neoliberal order for humans and their environment. Drawing on Joerg Rieger and Kwok Pui-lan’s notion of an ecclesiology of solidarity, with insight from Rob Nixon’s work on ecological violence in the neoliberal order, this article considers the rich theological resources residing in Sinha’s work. Through a close reading of the text, the article highlights Sinha’s novel as a reflective resource both for eco-theology and for theological anthropology. It demonstrates that Sinha’s expansive vision of humanity effectively challenges the colonial hierarchy of humanity and the global system of borders which reinforces it. The witness of Animal’s People suggests that theological anthropology and eco-theology are inseparably interrelated and that responsible praxis in both spheres is necessary for developing global human and ecological solidarity.

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Shin, Ick-Sang. "Thinking about social-ecological transformation through the structure of Paul’s messianic life." Korean Society of Minjung theology 40 (December 31, 2023): 9–26. http://dx.doi.org/10.58302/madang.2023.40.9.

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In the face of the urgent crisis of the times on a global scale today, theology needs to go beyond self-apologetic and provide a ‘actual contribution’ for theories or discourses to meet the needs. This study aims to solve this perception in the theme of ‘social-ecological transformation.’ In order to transform the social-ecological system, the paradigm at the macro level, power and institutions at the meso level, and culture and awareness at the micro level must all change. In this article, a ‘conceptual framework for social-ecological transformation’ is introduced, and through this framework, the synthesis of degrowth and decoupling, two representative discourses of responding to climate-ecological crisis, will be mediated between structure and practice. It is dealt with by turning to the problem of describing the meso level. At this point, by applying the structure of St. Paul’s ‘messianic life’ to the structure of meso level power and politics, theology can provide a ‘actual contribution’ to the discussion of current issues to respond to the urgent global climate-ecological crisis.

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Phan, Peter C. "An Asian Integral Ecological Theology: Pope Francis’s Teaching in Dialogue with Asian Religions." International Bulletin of Mission Research 47, no. 3 (June 22, 2023): 314–29. http://dx.doi.org/10.1177/23969393221145359.

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This article presents Pope Francis’s ecological theology, especially as presented in his Laudato Si’ and Querida Amazonia, and places it in dialogue with the ecological thought in Buddhism and Daoism. It begins by placing Pope Francis’s teaching in the environmental context of Asia. It then compares it with the statements on ecology by the Federation of Asian Bishops’ Conferences, especially regarding what Francis terms “the globalization of the technocratic paradigm” and the “excessive anthropocentrism.” The article then relates these two critiques to the Buddhist concept of interdependent origination, especially as presented by the Vietnamese Buddhist Thich Nhat Hanh, and the Daoist concepts of de, dao, wuwei, and ziran. It ends by showing where Pope Francis’s ecological theology could be expanded by addressing the population issue, the theology of the “Cosmic Christ,” and an evolution-based theology of creation. The substance of this article was presented during the twenty-second Louis Luzbetak Lecture on Mission and Culture at Catholic Theological Union, Chicago, on October 18, 2021 (watch the video at https://learn.ctu.edu/2021-luzbetak-lecture ). The author is grateful to its organizers for the opportunity to discuss Laudato Si’.

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Andreeva, Larisa. "The Lynn White's challenge: African independent Churches (AIC) and ecological consciousnesSS." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2022): 123. http://dx.doi.org/10.31857/s086919080021538-8.

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This article examines the influence of the thesis of the American medieval scholar Lynn White that Christianity is responsible for environmental injustice and which has become a trigger for the formation of a new discipline in Christian theology - environmental theology and a new Christian environmental consciousness on the activities of African Independent Churches (AIC). On the African continent, it is the AICs who have made significant contributions to the development of contextual theology and environmental awareness. The main tenet of the African Independent Churches (AIC) after liberation from colonial dependence was that countries that received political liberation were to receive ecological liberation. However, it should be noted that still the main emphasis was placed on environmental action, which was an expression of the environmental consciousness of members of African independent churches. Attempts by African Independent Churches (AICs) to construct a system of ecological theology within contextual theology have relied on attempts to fit Christianity with the traditional African view, which traditionally defined certain trees, rivers, or animals as sacred or taboo. There are few such approaches in the literature on theological justification of ecology in churches initiated by Africans, but the ecological consciousness based on action has a well-rooted history in African independent churches and is, in fact, an Afro-Christian response to the challenge posed to Christianity by Lynn White.

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35

McDougall, Dorothy. "Toward a Sacramental Theology for an Ecological Age." Toronto Journal of Theology 19, no. 1 (March 2003): 41–52. http://dx.doi.org/10.3138/tjt.19.1.41.

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Skira, Jaroslav. "“The Ecological Bishop: John Zizioulas' Theology of Creation”." Toronto Journal of Theology 19, no. 2 (September 2003): 199–214. http://dx.doi.org/10.3138/tjt.19.2.199.

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37

Savage, Allan M. "Phenomenological Philosophy and Orthodox Christian Scientific Ecological Theology." Indo-Pacific Journal of Phenomenology 8, no. 2 (September 2008): 1–9. http://dx.doi.org/10.1080/20797222.2008.11433966.

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38

Zuschlag, Greg. "Christianity and Ecological Theology: Resources for Further Resources." Worldviews: Global Religions, Culture, and Ecology 11, no. 3 (2007): 374–77. http://dx.doi.org/10.1163/156853507x230636.

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May, John D’Arcy. "Earthing Theology." International Journal of Asian Christianity 4, no. 2 (August 27, 2021): 275–89. http://dx.doi.org/10.1163/25424246-04020009.

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Abstract The encounter of Aboriginal Australians with European settlers led to appalling injustices, in which Christian churches were in part complicit. At the root of these injustices was the failure to comprehend the Aborigines’ relationship to the land. In their mythic vision, known as The Dreaming, land is suffused with religious meaning and therefore sacred. It took two hundred years for this to be acknowledged in British-Australian law (Mabo judgement, 1992). This abrogated the doctrine of terra nullius (the land belongs to no-one) and recognized native title to land, based on continuous occupation and ritual use. But land disputes continue, and at a deeper level, there is little appreciation of the Indigenous spirituality of the land and the significance it could have for reconciliation with First Nations and the ecological crisis. Aboriginal theologies can help Christians to appreciate the riches of this spirituality and work towards justice.

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Śledziewski, Sławomir. "The Debate Concerning Creation in Relation to Ecology." Studia Ecologiae et Bioethicae 4, no. 1 (December 31, 2006): 135–39. http://dx.doi.org/10.21697/seb.2006.4.1.11.

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The subject of creation was neglected in theological debate for a long time. Only about 35 years ago, when the so-called ecological crisis manifested itself, creation began to appear in the center of theological interest. Some authors tried to accuse Christianity that the theology of creation is responsible for the crisis of the natural environment. Because of this accusation, the science of creation had to take a stand on the issue of ecology. The future of the Earth and its inhabitants depends not on the beginnings of the Universe, but on our present-day actions and attitudes. So, the dialog between natural sciences and theology entered the so-called „third phase” of their relation: the phase of necessary collaboration in the ecological crisis, the dialog between theology and natural sciences must have an ecological character, for at stake is the common future of this world, in which natural sciences and technology are part of God’s creation.

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Carfore, Kimberly. "Ecofeminist Theology: Intersectional Justice and Plumwood’s Philosophical Animism." Feminist Theology 29, no. 3 (May 2021): 234–46. http://dx.doi.org/10.1177/09667350211000607.

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The multi-faceted ecological crisis—combining problems of ecology, society, and religion—is tied to the ideologies implicit in Western thinking. In this essay, I outline an ecofeminist theology which addresses how the current ecological crisis we face—including but not limited to, climate change, mass species extinction, ocean acidification, the rise in wildfires and superstorms, glacial melt, pollution—are tied to problematic and incorrect ideologies. To do this, I utilize Val Plumwood’s robust ecofeminist philosophy to revealing harmful dualisms implicit in all forms of oppression. I critique transcendental monotheism for extracting life, God, and agency from the natural world. If God exists over and above the Earth, and this God is omnipotent, omnipresent, and omniscient, this justifies the problematic lagged response to our urgent ecological crisis. In short, my ecofeminist theology (1) affirms intersectionality. It considers racial injustice and systemic racism are intertwined with the ecological crises. We cannot address our ecological crisis without also addressing racial injustice. (2) It critiques a transcendental monotheistic God as this reinforces irresponsible and apathetic responses to our multi-faceted ecological crisis. And (3) it affirms Plumwood’s “philosophical animism” as a way to retrieve nature in the active voice. By retrieving nature in the active voice, we retrieve a sense of groundedness in place through relationships with non-humans. Her “philosophical animism” affirms agency in the natural world without culturally appropriating Indigenous cultures. It is a way for Westerners to enter into dialogical relationship with the natural world. It is both political—affirming the rights of Black, Indigenous, and other people of color—and it is personal—engaging in a practice of the wild (Gary Snyder).

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Quddus, Abdul. "ECO-PESANTREN AS THE PANACEA FOR GLOBAL CLIMATE CHANGE: LESSONS FROM NURUL HARAMAIN NW LOMBOK ISLAMIC BOARDING SCHOOL INDONESIA." Jurnal Tatsqif 18, no. 2 (November 15, 2020): 111–21. http://dx.doi.org/10.20414/jtq.v18i2.2741.

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This paper examined the ecological concept and its implication at Nurul Haramain NW Lombok Islamic boarding school in response to the world climate crisis. Boarding schools have the potentials to bridge the environmental conservation initiative amid the secular science phenomena. This study employed a descriptive-explorative approach using a qualitative methodology. Thus, theoretically, this study was anchored in Mary Evelyn Tucker and Vasudha Narayan's theories of eco-theology in addressing the climate crisis. The findings showed that Nurul Haramain NW Lombok Islamic boarding school had implemented a sustainable lifestyle based on the ecological values in the Al-Quran and Hadith, in which Tuan Guru as the environmental conservation foreman. Keywords: Eco-Pesantren, Climate Change, Environmental Crisis, Educational Theology, Eco Theology

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Paeth, Scott R. "‘You Make All Things New’: Jonathan Edwards and a Christian Environmental Ethic." International Journal of Public Theology 5, no. 2 (2011): 209–32. http://dx.doi.org/10.1163/156973211x562778.

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AbstractThis article examines the way in which the theology of Jonathan Edwards can contribute to the construction of a Christian approach to ecological ethics that maintains crucial elements of the Christian theological tradition. By way of comparison, the article begins with an examination of the work of Rosemary Radford Ruether, whose approach to dealing with the ecological implications of the Christian tradition diverges sharply from the perspective offered by Edwards, and provides a useful contrast to his approach. The article then turns to an extensive discussion of Edwards’ view of nature and the theology of creation, particularly the relationship between creation and the triune nature of God. The final sections examine an application of Edwards’ theology of creation to the development of a Christian environmental ethic.

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Cochran, James M. "Gerard Manley Hopkins’s Incarnational Ecology." Religion and the Arts 21, no. 3 (2017): 335–51. http://dx.doi.org/10.1163/15685292-02103002.

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This essay examines Hopkins’s “Binsey Poplars” from an incarnational theological lens. Such a reading negotiates seemingly incongruent arguments put forth by Post, who argues that Hopkins’s ecological world is “other,” and Day, who argues that Hopkins makes the ecological world comprehensible. Incarnational theology allows for a middle ground by preserving beings’ uniqueness yet unifying them in a collective body. Additionally, reading the poem from an incarnational theological lens continues recent critical work that sees religious dimensions in the poem. Finally, this essay suggests that Hopkins’s incarnational theology anticipates and speaks to contemporary ecological and ecocritical issues. As such, this essay reads contemporary and emerging ecocritical voices alongside Hopkins’s poem to demonstrate the harmony between the theological and theoretical voices.

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Nash, James A. "Toward the Ecological Reformation of Christianity." Interpretation: A Journal of Bible and Theology 50, no. 1 (January 1996): 5–15. http://dx.doi.org/10.1177/002096439605000102.

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Christian theology and ethics are largely inadequate to confront the ecological crisis of today. They are in need of reformation. At the center of Christian faith, we shall not find a mandate to pollute, plunder, and prey on the rest of nature. Instead, we shall discover that the core affirmations endow all life with a moral significance that entails human responsibility toward the whole of nature.

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Kim, JuYoung. "Reconciliation as Mission Theology in the Age of Ecological Crisis: Recovery of Ecological Amnesia." Theology of Mission 48 (November 30, 2017): 71–97. http://dx.doi.org/10.14493/ksoms.2017.4.71.

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Harun, Martin. "Theology and Ecology in Dialogue: The Wisdom of Laudato Si’." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 18, no. 2 (October 6, 2022): 272–75. http://dx.doi.org/10.36383/diskursus.v18i2.330.

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This is an important book by Dermot A. Lane, widely known as one of the leading theologians in Ireland with a notable international profile; recognized for his work in re-positioning Catholic theology through dialogue with other disciplines, worldviews, and insistent social, cultural and political problems. In this his latest work he explores new roads opened up by Laudato Si’ for contemporary theology; and shows how ecological questions should permeate the whole of theology and Christian faith.

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Bergmann, Sigurd. "Fetishism Revisited: In the Animistic Lens of Eco-pneumatology." Journal of Reformed Theology 6, no. 3 (2012): 195–215. http://dx.doi.org/10.1163/15697312-12341265.

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Abstract In the context of ecological destruction and the emergence of numerous eco-spiritualities the challenge for Christian theology is to address the question: Where does the Spirit, who liberates nature, take place today? This is addressed in three sections: In a first section pneumatology is revisioned as ecological soteriology while the Spirit is portrayed as a giver and liberator of life. In a second section it is suggested that the doctrine of the Spirit may be reinterpreted in the context of the spatial turn of theology in terms of faith in the Spirit’s inhabitation. The third and concluding section offers an argument for an ecological pneumatology in synergy with animism, an approach which investigates the critical potentials of resisting and overcoming the fetishism of late modern capitalism.

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Scheid, Daniel P. "An Ecological Theology of Liberation: Salvation and Political Ecology." Journal of Catholic Social Thought 18, no. 2 (2021): 337–39. http://dx.doi.org/10.5840/jcathsoc202118222.

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Van Heerden, Willie. "DEALING WITH THE HISTORY-NATURE DUALISM IN ECOLOGICAL THEOLOGY." Journal for Semitics 23, no. 2 (November 21, 2017): 547–68. http://dx.doi.org/10.25159/1013-8471/3505.

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Christian theologians have been accused of contributing to humanityâ€™s alienation from nature, because they have drawn a sharp distinction between history and nature (also between humanity and nature, and God and nature). This study first offers a brief overview of studies that shed light on problems related to the history-nature dichotomy in Christian theology, and then focuses on two sets of proposed solutions to these problems: downplaying history in favour of nature, and embracing non-idealistic and non-dualistic models of the relation between history and nature. The twofold thesis of this paper is, first, that downplaying history in favour of nature may not be the most fruitful way of solving problems related to the history-nature dichotomy. This thesis is supported by literature on problem formation and problem resolution. Secondly, it argues that studies on the role of history and narrative in the formation of environmental values, and the interconnections between the histories of humans and their environments, offer useful alternatives to dualistic views of the relation between humans and the rest of the earth community. Based on these insights, the paper then offers a reading of Genesis 1:1-2:4a, which contains the biblical passage quoted most often by those who have accused Christianity of being biased against the earth and the earth community, namely Genesis 1:26-28.

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