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Journal articles on the topic 'Ecological theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Cui, Renzhong. "PARTICIPATORY ECOLOGICAL THEOLOGY." QUAERENS: Journal of Theology and Christianity Studies 6, no. 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 t

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2

Lai, Pan-chiu. "Ecological Theology as Public Theology: A Chinese Perspective." International Journal of Public Theology 11, no. 4 (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 Chines

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3

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

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4

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 (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

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5

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

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6

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

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7

Kanagaraj, Jey J. "Ecological Concern in Paul's Theology." Evangelical Quarterly: An International Review of Bible and Theology 70, no. 4 (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. The

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8

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

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9

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

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10

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

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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 (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 Protesta

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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 (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 (2013): 67–82. http://dx.doi.org/10.1111/erev.12027.

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15

Purba, Sinear, and Amsal Simarmata. "Ecological Hermeneutics." Jurnal Teologi Trinity 2, no. 1 (2024): 53–80. https://doi.org/10.62494/jtt.v2i1.25.

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Nature is part of human life. But, the humans as imago Dei often abuse their superiority over other creations. The Bible tells that God formed humans from the Earth in His image and likeness, then breathed into them (Gen. 2:7). Glory, honor, and power to subdue the earth and all other creations are given to humans (Gen. 1:26-28; 5:1; 9:6). Humans understand this as justification for acts of control and destructive-exploitative treatment of nature and all creations and to fulfill human interests. So Theology as part of human reflection on this reality needs to respond to do something about this

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Rosyadi, Salim, Fitri Raya, Nina Fitriyani, and Syed Najihuddin Syed Hassan. "ISLAMIC ECO-THEOLOGY." TAJDID: Jurnal Ilmu Ushuluddin 24, no. 1 (2025): 26–49. https://doi.org/10.30631/tjd.v24i1.539.

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This study explores the concept of ecological theology through the utilization of used cooking oil as a primary material in bar soap production and examines its implications for the development of maṣlaḥah-oriented families. Typically regarded as household waste, used cooking oil poses significant environmental risks if not properly managed. Therefore, this research seeks to investigate the theological values embedded in environmentally sustainable household waste management practices and to assess their social and ecological impacts on family well-being. Employing a descriptive qualitative ap

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17

Ramadhan, Reza Bakhtiar, and Aris Risdiana. "Green Islam: New-Theology and Implementation of Pesantren Al Qodir Managerial System." Dialogia 19, no. 1 (2021): 32–56. https://doi.org/10.21154/dialogia.v19i1.2387.

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This paper studied the concept of Green Islam as a new-theology spreads at Pesantren al-Qodir, Sleman Yogyakarta. The theology has a series of ideas on nation-state, IslÄmic studies, and interpretation of Islamic teachings on ecological issues. In implementing that theology, Pesantren al-Qodir arranged many programs such as preventing socio-ecological crisis resulting from uncaring human attitudes on the ecosystem. These uncaring ones encourage al-Qodir to cooperate with many partners and promote that theology. Training of Trainer (ToT) for Volunteer for Natural Disasters is just a sample of

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18

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

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19

Grygiel, Wojciech P. "An ecological perspective in the evolutionary theology." Studia Philosophiae Christianae 56, no. 4 (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

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20

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 (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 bei

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21

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 thi

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22

Babie, Paul. "Private Property, the Environment and Christianity." Pacifica: Australasian Theological Studies 15, no. 3 (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 ord

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23

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

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24

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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25

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

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26

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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27

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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28

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 (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,

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29

Moore, Mary Elizabeth. "Responding to a Weeping Planet: Practical Theology as a Discipline Called by Crisis." Religions 13, no. 3 (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 decis

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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. Th

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Pruszinski, Emily S. "Producing Solidarities: Theological Reflections on Humanity and Ecology in Animal’s People." Religions 12, no. 8 (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 resourc

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32

Ayres, Jennifer R. "Cultivating the “unquiet heart”: Ecology, education, and Christian faith." Theology Today 74, no. 1 (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

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33

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

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34

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 (2010): 130–43. http://dx.doi.org/10.1080/1474225x.2010.510315.

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35

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 (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 or

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36

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 liberatio

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37

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,

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38

Runtuwene, Hendry Corneles Mamengko. "Ecotheology: Integrating Faith, Creation Care, and Contextual Practice in Indonesian Protestant Congregations." Educatio Christi 6, no. 1 (2025): 145–70. https://doi.org/10.70796/educatio-christi.v6i1.215.

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Accelerating environmental degradation demands cohesive theological responses, yet current models often treat ecological concerns in isolation. Addressing this gap, the study develops an integrated eco-theological framework for Indonesian Protestant congregations by uniting stewardship theology, cosmotheandric theology, and environmental liberation theology. Employing a multi-method qualitative design, researchers conducted forty semi-structured interviews with clergy, lay leaders, and program participants across four pilot sites; carried out participant observation during eco-liturgy services

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39

Śledziewski, Sławomir. "The Debate Concerning Creation in Relation to Ecology." Studia Ecologiae et Bioethicae 4, no. 1 (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

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40

McDougall, Dorothy. "Toward a Sacramental Theology for an Ecological Age." Toronto Journal of Theology 19, no. 1 (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 (2003): 199–214. http://dx.doi.org/10.3138/tjt.19.2.199.

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42

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

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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 (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

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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 (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 imple

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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 natu

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Salampessy, Dastien A. J., Monike Hukubun, and Henky Herzon Hetharia. "The Guardians of Nunusaku: An Eco-Theological Study of the Manusa Cosmology." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 7, no. 1 (2025): 81–93. https://doi.org/10.37429/arumbae.v7i1.1570.

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This research aims to examine the cosmological idea of the Manusa community as “guardians of Nunusaku” in relation to ecological and theological perspectives in responding to global warming. Using a descriptive qualitative approach, this study examines the understanding and practices of the Manusa community that emphasizes the spiritual relationship between humans, nature, and God. The concept of mara’a nunue ai welu reflects the ancestral responsibility to preserve the ecosystem through traditional practices rich in spiritual and ecological values. The findings of the study indicate that the

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48

Carfore, Kimberly. "Ecofeminist Theology: Intersectional Justice and Plumwood’s Philosophical Animism." Feminist Theology 29, no. 3 (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 critiqu

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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 Hop

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Zalukhu, Amirrudin. "THE MOYO DANCE OF NIAS FROM THE PERSPECTIVE OF SOCIAL THEOLOGY AND ECOTHEOLOGY: CRAFTING A NARRATIVE OF ECOLOGICAL SPIRITUALITY IN THE ERA OF CLIMATE CRISIS." Voice of Wesley: Jurnal Ilmiah Musik dan Agama 8, no. 2 (2025): 1–16. https://doi.org/10.36972/jvow.v8i2.277.

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Abstract:

The global climate crisis calls for a renewed narrative of ecological spirituality that fosters harmonious relationships among humanity, nature, and the Divine. In response, this study examines the Moyo Dance, a traditional ceremonial dance from Nias, Indonesia, through the lenses of social theology and ecotheology, aiming to cultivate ecological awareness rooted in local culture. Rich in symbolic meaning, the Moyo Dance reflects deep interconnections between human beings and the natural world, offering insights into values of cosmic harmony, courage, and gratitude that are urgently relevant t

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