Academic literature on the topic 'Ekoteologie'

AbstractThis article aims to explain and reflect an ecological understanding of the natural environment from a theological perspective of frugality. The existence of the thought that humans as the center that result in exploitative actions against nature, treat nature, the environment as objects make environmental damage everywhere. The paradigm of humans who are masters also destroys the relationship between humans and nature itself. Therefore, human consciousness, which began to appear to be struggling with this, presented an ecotheological reflection of the spiritual dimension of spirituality. That way, harmony, loving nature can be formed, applied to human thinking. This study uses a qualitative method with a literature approach to describe the ecotheological views of beauty from various kinds of literature. The results of this study concluded that there were various kinds of views ranging from spirituality, philosophy, and reflection. All of them aim at bringing justice, love, and a sufficient life to be able to build a human attitude for nature and the environment. The eco-theology of passion is also presented by the church in the form of preaching the Word, education, and pastoral care so that the congregation is given a good understanding of the importance of caring for nature which is also God's beautiful creation.AbstrakArtikel ini bertujuan untuk menjelaskan serta merefleksikan suatu pemahaman ekoteologi mengenai lingkungan serta alam dari perspektif keugaharian. Adanya pemikiran bahwa manusia sebagai pusat yang mengakibatkan tindakan eksploitatif terhadap alam, memperlakukan alam, lingkungan sebagai objek membuat kerusakan lingkungan dimana-mana. Paradigma manusia yang adalah tuan juga merusak tatanan relasi manusia dengan alam itu sendiri. Oleh karena itu, kesadaran manusia yang mulai nampak menggumuli hal tersebut menghadirkan suatu refleksi ekoteologis dari dimensi spirtualitas keugaharian. Dengan begitu, keselarasan mengasihi alam dapat dibentuk serta diterapkan dalam pola berpikir manusia. Penelitian ini menggunakan metode kualitatif dengan pendekatan kepustakaan untuk mendeskripsikan pandangan-pandangan ekoteologis keugaharian dari berbagai macam literatur. Hasil dari penelitian ini menyimpulkan bahwa ada berbagai macam pandangan mulai dari spiritualitas, filosofis, serta reflektif. Semuanya mengarahkan pada menghadirkan keadilan, cinta kasih, serta kecukupan hidup agar dapat membangun suatu sikap kemanusiaan bagi alam, lingkungan. Ekoteologis keugaharian juga dihadirkan oleh gereja dalam bentuk pemberitaan Firman, Pendidikan, dan pelayanan pastoral agar jemaat diberikan pemahaman yang baik mengenai pentingnya merawat alam yang juga adalah ciptaan Tuhan yang indah.

Kajian dalam artikel ini diarahkan pada sikap Komunitas Sedulur Sikep (KSS) terhadap alam. Berdasarkan hasil analisis terhadap beberapa literatur yang membahas KSS, serta wawancara dan observasi peneliti terhadap sikap dan perilaku KSS di wilayah Kudus, Pati, dan Blora maka dapat disimpulkan bahwa KSS memiliki sikap yang sangat mendukung pelestarian alam. Kesimpulan tersebut juga didasarkan pada gagasan kosmologis dalam prinsip-prinsip pengajaran yang dimiliki KSS sebagaimana tercermin dalam teknik pertanian yang memberi kesempatan tanah untuk beristirahat dan sikap menghindari konflik dengan hama. Sikap ramah terhadap lingkungan ini dapat menjadi contoh bagi gereja dan masyarakat dalam bersikap terhadap alam terlebih adanya fakta bahwa kekristenan telah lama dituding terlibat dalam kerusakan lingkungan berdasarkan penafsiran teks-teks Alkitab. Dengan kesadaran terkait masalah-masalah lingkungan hidup maka diperlukan juga sebuah paradigma penafsiran teks-teks Alkitab yang benar-benar mempertimbangkan pelestarian alam.

Tulisan ini berupaya memaknai birunya Indonesia—negara kepulauan terbesar di dunia—dengan cara menawarkan sebuah corak biru bagi kekristenan Indonesia dari perspektif ekoteologi. Saya akan mulai dengan membahas ekoteologi dan kontribusinya dalam kekristenan untuk menunjukkan bahwa sub-disiplin ini dapat menjadi sebuah “kuas” yang memberikan corak biru bagi kekristenan. Selanjutnya akan didiskusikan mengapa dan bagaimana ekoteologi menanggapi krisis lingkungan/ekosistem laut sebagai “cat biru” bagi kuas tersebut—ekoteologi biru. Untuk ini, nilai laut yang sangat rendah dalam kekristenan serta corak biru antroposentrisme dalam kekristenan akan diuraikan dan ditanggapi dengan paradigma komunitas ciptaan sebagai “sketsa.” Semua pembahasan ini akan menegaskan bahwa laut harus dipandang dan diperlakukan bukan sebagai objek eksploitasi manusia melainkan subjek yang mendukung kehidupan bersama seluruh ciptaan Allah. Manusia dan laut adalah sama-sama partisipan dalam kehidupan itu. Pandangan dan sikap yang ramah atau bersahabat terhadap laut dengan cara memastikan bahwa laut tetap berpartisipasi bagi kehidupan itu adalah corak biru yang saya tawarkan untuk ditampakkan pada “kanvas” kekristenan Indonesia. Pada akhirnya, tulisan ini mengajak kekristenan di Indonesia untuk menunjukkan corak biru itu dalam wacana teologi dan aktivitas bergerejanya.

One of the most difficult problems, which is to be solved by contemporary culture, is the ecological problem. It concerns the culture because the hedonistic and consumerist mentality of man plays an important part in it. Biocentrism states that the ecological problem results from traditional Western attitudes to the non-human world based on the belief that humans are the central and most significant entities in the universe. Biocentrism puts forward a teleological argument for the protection of the environment. It indicates that non-human species have inherent value as well and each organism has a purpose and a reason for being, which should be respected. Biocentrism states that the anthropocentric attitude to the non-human world results from the Christian worldview based on the Bible where it is written that God gives man dominion over all creatures. The author analyses the main issues of the Catholic concept of the relationship between human beings and other creatures. He indicates that ecotheology respects the inherent value of non-human creatures because, as the Pastoral Constitution on the Church in the modern world Gaudium et spes says: “all things are endowed with their own stability, truth, goodness, proper laws and order”, but maintains that the purpose of the world is connected with its relationship to God. The author considers also what is the human subjectivity in behaving towards the environment and what is the dependence between the autonomy of the world and the subjectivity of man in ecotheology. In the end, the author comes to the conclusion that according to ecotheology the ecological problem results from the broken relationship between the human and God and in consequence it the broken relationship between the world and God.

AbstractThe world created by God, with everything in it is saved as an expression of God’s justice that should be guarded to maintain a cosmological balance for the welfare of all beings. However, it is realized, that human individualism often control itself to exploit nature. It is realized that the conception of salvation possessed by the Church had long been dominated by human-centered theology of salvation, consciously putting aside the conscience of life and salvation which are also the right of all beings. This research is a qualitative research with a literature study approach. This study aims to explain the ecotheology of the environment, its model and its implementation as a human effort in overcoming natural and environmental problems.Keywords: Nature; life; salvation; ecotheology AbstrakDunia yang diciptakan oleh Allah, dengan segala sesuatu yang mendiaminya diselamatkan sebagai wujud keadilan Allah yang patut dikawal untuk menjaga keseimbangan kosmologi bagi kesejahteraan segala makhluk. Namun di dalam kenyatannya, sikap individualisme manusia seringkali menguasai dirinya untuk mengeksploitasi alam. Disadari bahwa konsep keselamatan yang dimiliki oleh Gereja sudah sejak lama didominasi oleh teologi keselamatan yang bersifat berpusat pada manusia, yang secara sadar mengesampingkan nurani kehidupan dan keselamatan yang juga adalah hak segala makhluk. Penelitian merupakan penelitian kualitatif dengan pendekatan studi pustaka. Penelitian ini memiliki tujuan untuk menjelaskan ekoteologi lingkungan hidup, model serta implementasinya sebagai upaya manusia dalam mengatasi masalah alam dan lingkungan hidup.Kata Kunci: Alam; Kehidupan; Keselamatan, Ekoteologi


 
 
 Pertanyaan di atas sulit dijawab. Faktanya, kedua kota tersebut terpisah dengan jarak yang sangat jauh. Meski keduanya dikenal sebagai tempat wisata, yang satu adalah tempat wisata para turis mancanegara—khususnya turis religius dalam tradisi agama Abrahamis—dan yang satu lagi, tempat turis domestis yang kebetulan lewat di tempat itu, di mana selain mampir untuk membeli produk tersohornya, seperti bandeng presto, ote-ote, kerupuk udang dan petis, mereka juga ingin melihat “lumpur panas” yang tidak kalah terkenal; tetap saja, keduanya secara langsung tidak punya hubungan antara satu dengan yang lain. Namun, yang menarik, keduanya secara teologis diasumsikan mempunyai hubungan yang erat, sebab keduanya mengacu kepada hubungan antara iman dan bencana alam, atau tepatnya, antara iman dan kerusakan alam akibat sikap dan tindakan eksploitatif manusia terhadap lingkungan hidupnya. Karena itu, terjadinya “pukulan balik” dari alam atas ketamakan manusia yang terus menerus mengeksploitasinya ini perlu dipahami secara teologis. Dalam usaha memahami hal ini, ada beberapa pertanyaan penting perlu dilontarkan, seperti apakah konsidi lingkungan hidup manusia sekarang ini? Apakah motif di balik degradasi atau kerusakan lingkungan hidup? Apakah prinsip-prinsip alkitabiah yang dapat diajukan untuk membangun teologi lingkungan hidup (ekoteologi)? Akhirnya, apakah prinsip-prinsip teologis dan normatif yang dapat dibangun dari perspektif Kristen dalam menyikapi krisis ekologi yang sedang berlangsung pada masa kini? Singkatnya, tulisan ini berusaha menjawab pertanyaan-pertanyaan di atas, yang semuanya berfokus pada tujuan untuk memberikan sebuah pemahaman yang utuh tentang ekoteologi Kristen, sekaligus untuk menunjukkan bahwa sesungguhnya memang ada korelasi timbal balik antara iman Kristen dan krisis lingkungan hidup yang disebabkan oleh manusia.
 
 

<p class="07KatakunciKeywords">This study aims to determine the perspective of Islamic eco-theology in the Reresik Sendang tradition in Wonosoco Village. How the people of Wonosoco Village carry out, interpret, and how the Reresik Sendang tradition is seen from the perspective of Islamic eco-theology. This research uses a type of field research using a qualitative descriptive approach. Data collection techniques obtained through the results of observations, interviews, and documentation. The findings from this study indicate several important points: First, the tradition of Reresik Sendang is a form of effort by the people of Wonosoco Village in preserving the natural environment based on Islamic teachings. Secondly, in the implementation of the Reresik Sendang tradition, there are still rituals which are Hindu-Buddhist teachings. The community interpreted that the Sendang Reresik tradition is a form of gratitude to God Almighty, as well as a form of respect for the ancestors. Third, viewed from the perspective of Islamic eco-theology in the Reresik Sendang tradition in Wonosoco Village, there is a meeting point in it, which sees nature as a "sign" of God.</p>

The chief aim of this paper is to outline the concept of sustainable development which is integrated into the doctrine of a relatively novel world religion known as the Bahá’í Faith. The study focuses on the description of causes behind the crisis and potential solutions as they are seen by the Baha’is, by means of analysis of their Sacred Writings and more profound insights into the doctrine, in particular where it concerns ecology and social-economic development.

This study aims at describing and analyzing the change of Camplong residents’ perspective towards the function of forest which brings an impact on the damage of Oenaek Forest. In addition, the purpose of this study is also to conduct an ecotheological observation about this viewpoint shift. There is a Natural Tourism Park in Camplong with various kinds of flora and fauna. In Timorese belief, this forest functions as a palace for Usi (the highest god) and a shelter for the spirits of passed away ancestors. The shift of the forest status fromnatural forest (restricted forest) to productive forest has caused the change of residents’ perspective towards the function of the forest. In the past they used to perceive the forest as a subject, but now it has been seen as an object of economic enterprise. The change of this standpoint has influenced the behavior of Camplong people who live around the forest area: the forest is no longer served as a place for celebrating traditional rituals, but merely as a tourist destination. The method applied in this research is qualitative descriptive whichis carried out through observation and in-depth interview.

Syftet med denna uppsats är att genom ett möte mellan befrielseteologi, ekoteologi och ekologi bidra till ett teologiskt tänkande och en möjlig attitydförändring inför det klimathot och den förändring som mänskligheten måste genomföra för sin biologiska överlevnads skull. Uppsatsen diskuterar befrielseteologi och förvaltarskap och svarar på frågor om människans uppgift och ansvar, vem människan är i förhållande till skapelsen, vem den förtryckte är idag samt vem som har mandat att föra skapelsens talan.

This essay aims to answer the question of if and how the theologian Sallie McFagues modelfor understanding God that she presents in her book The Body of God can be furtherdeveloped to be more fitting for church and individual today. To answer this question I havecompleted a comparative text analysis of Andrew Linzeys book Why Animal SufferingMatters , Elisabeth A. Johnsons book Ask the Beasts and Rosemary Radford Ruethers bookGaia & God . The views of the three theologians is presented thematically: firstly in regardsto animal rights, secondly in regards to human environmental impact.Based on the fact that animals are sentient; that they are unable to communicateeffectivly with humans; and that animals are equally created by God as humans are, Linzey,Johnson and Radford Ruether argues that animals should not be unnecessarily harmed.With regard to environmental impact the three theologians argues that the whole ofcreation belongs to God and that God made humans stewards of it. The stewardship meansthat we have a responsibility to care for the earth rather than exploiting it.Based on these arguments I find that McFagues model can be further developedmainly by creating a more clear animal theology and by making a connection betweenenvironmental impact and social injustices.

Studier har visat att religion är en viktig komponent för att förstå människors attityder och beteenden gentemot naturen. Kristendomen har av en del forskare pekats ut som en förklaring till människans exploatering av naturen och det finns forskare som ansett att kristen tro är oförenlig med ett miljöengagemang. Samtidigt visar studier att det finns ett växande miljöintresse hos kristna i t.ex. USA. Den här studien syftade till att undersöka ett exempel på vilka kopplingar och motsättningar som kristna i dagens Sverige uttrycker mellan sin kristna tro, naturen och miljöengagemang. Metoden som användes var deltagande observation i mikroformat under en kristen miljökonferens samt semi-strukturerade intervjuer med kristna. Studien visade att det inte uttrycktes några motsättningar mellan att vara kristen och engagera sig i natur- och miljöfrågor, däremot att det kan finnas en motsättning mellan miljöengagemang och kyrkan samt att motsättningar kan komma från olika tolkningar av bibelord som råda och härska. Studien visade också att intresset och engagemanget för natur och miljö hängde samman med den kristna tron om förvaltarskap och att det sågs som viktigt att ära Guds skapelse genom att vårda den.<br>Studies have shown that religion is an important component for understanding human attitudes and behaviors regarding nature. Christianity have by some scholars been proposed as an explanation for humanities exploitation of nature and some point out that Christianity is at odds with environmentalism. At the same time studies show there is a growing interest in environmentalism among Christians in for example the USA. The purpose of this qualitative study was to explore an example of what connections and divergences that is expressed among Christians in Sweden today concerning their faith, nature and environmentalism. The methods used were case study during a Christian environmental conference in Sweden and semi structured interviews with Christians. The study showed that there weren’t any divergences expressed between being a Christian and environmentalism but that there may be a divergence between Christian environmentalism and the Church. Also, divergences may come from differing interpretations of biblical words such as rule and subdue. The study also showed that the interest and concern regarding nature and the environment had to do with the Christian belief in stewardship and that it was important to honor God’s creation by caring for it.

En studie av föreställningar om det gudomliga inom ekofeministisk teologi. Uppsatsen behandlar teologerna Rosemary Radford Ruether, Carol Christ och Sallie McFague. Frågeställningen besvaras med hjälp av en innehållslig idéanalys bestående av två analysfrågor med en rad följdfrågor. Den första analysfrågan söker hur det gudomliga förstås hos de olika teologerna, följdfrågorna behandlar begreppen immanens-transcendens, teism-panteism-panenteism samt könsroller. Den andra analysfrågan söker vilken relation mellan det gudomliga och skapelsen som beskrivs, följdfrågorna söker om relationen är intern eller extern, om det är en personlig eller opersonlig gudomlighet samt om människan har något särskilt ansvar inför det gudomliga.

The aim of this study is to explore how the concept of sin, guilt and responsibility can be used in the contemporary discourse of the climate catastrophe. In a comparative textual study on Sallie McFague’s A New Climate for Theology and Richard Bauckham’s Bible and Ecology these concepts are analyzed. The conclusion is that McFague and Bauckham both uses “responsibility” frequently, but neither “sin” or “guilt” are well used in there works. Yet, when they reflect on “sin”, both of them abandons the (in the western theology classical) Augustine theology on sin. McFague when she argues that “evil” is a perversion of good rather than a consequence of an external reality, Bauckham when he claims that the fall of sin is an ongoing process rather than a momentary event.   Hannah Arendt and Alistair McFadyen are used as an interpretative and theoretical background to the conclusions of McFague and Bauckham in the discussion that follows the comparative textual study. Arendt and McFadyen reflects on sin, guilt and responsibility with the Holocaust as context. In the discussion, their thoughts on the Holocaust are essayed to apply on the contemporary climate catastrophe. Hannah Arendt talks about “collective responsibility” and “personal guilt”, concepts that in the discussion part, when applied on the climate catastrophe and in a better way fits the contemporary situation, inverts to “collective guilt” and “personal responsibility”. The talk of collective guilt tangent the Augustine teaching of original sin where sin is a common heritage from the fall of sin. McFadyen uses original sin to explain the mechanism of the German people during the Holocaust which in many ways are similar to the processes of the climate catastrophe of today.    In the discussion of this study, original sin is used as a model to better understand the fact that people cannot escape guilt in the contemporary situation and to comprehend why people act as they do. The study intends accordingly to in a constructive way contribute with new perspectives on sin, guild and responsibility to the ecological theology of today.

This thesis explores how hope in relation to the threats to the earth’s biosphere can be formulated theologically. The starting-point is a questioning of hope raised by the French sociologist and anthropologist Bruno Latour. In Facing Gaia. Eight Lectures on the New Climatic Regime (2015) he asks why so little has happened to reduce the emissions of CO2. Parts of his answers relate to the view that hope is preventing action. Since hope is a central part of Christian doctrine, this study lets Latours scepticism meet some eco-theological litterature, mainly representing evangelical, orthodox and radical material theology, and religious naturalism. Since critic against eschatology is important in Latours explanatory model, this theme is discussed together with the possibilities of the church practices of liturgy and eucharistic celebration, especially in relation to the concept of time and space, the latter elaborated by the radical material theologian Petra Carlsson Redell. Although putting different emphasis on an ultimate eschatological hope, all authors stress the importance of acting now. The evangelical authors Daniel Brunner et al. present a strategy “living as if”, practicing restoration of the Earth here and now. In religious naturalism the hope lies in the common biological ground for all humanity and living things, also leading to a caring ethics. In general, relationality and materiality as well as including marginalized voices are important concepts when the authors are formulating environmental ethics and eco-theology.  The concept of hope is shown to be important to define, in order to sort out especially false hope from a possibly fruitful concept: resilient hope. A resilient hope is grounded in Christian discipleship, is adaptive and able to recover. It is in a reciprocal relation to action. To develop a resilient hope I argue that it is important to allow both desperation and hope, since the free moving between the two “poles” can act liberating and enable action. A resilient hope gives space for scepticism since it is grounded in a reality always on the move. It is open for emergence and construction. Christianity has resources to house the space between hope and despair both in central biblical narratives and in bodily practices as liturgy and eucharist. Resilient hope in this thesis is earthbound, withstands being lost, and arises again and again in search for new constructive possibilities.

The aim of this thesis is to explore how affect theory can contribute to pneumatology in a way that illuminates how it might inspire action regarding the current climate crisis. To do this, this thesis analyses and discusses how feelings could relate to (human) action to combat climate change. This is done through a discussion of how different pneumatologies that describe the Holy Spirit as acting, and as inspiring action in the world, can be further developed through affect theory. The main material used are Matters of Care: Speculative Ethics in More Than Human Worlds (2017) by philosopher of science Maria Puig de la Bellacasa and Grave Attending: A Political Theology for the Unredeemed (2020) by theologian Karen Bray. Several different pneumatological voices, representing the variety of pneumatologies present within the Christian tradition, are used to analyse the main material pneumatologically. The conclusions drawn suggest that the combining of affect theory and pneumatology not only points out the similarity of the traits with which they are commonly associated, but they also suggest that it might be possible – and even necessary – to talk of the Spirit as present also in “negative” feelings such as anger or depression. The Spirit can be understood as present in all affects (even if they appear within capitalist contexts), and also as a rewiring of our relationship to become more attuned to how others (human and non-human alike) actually feel. Care, this thesis suggests, is as a very concrete example of how the Spirit can be seen as materialising through affected actions. The Spirit understood as present through affect could also provide a way of speaking of the Spirit as present in the world, in creation, without making it what gives nature its worth and meaning.

Abstracts in English, Xhosa and Afrikaans.<br>Using an interdisciplinary and multidisciplinary approach, this study investigates the eco-theological contributions of three main interlocutors from East and Southern Africa, namely Samson Gitau, Kapya Kaoma and Jesse Mugambi, all of whom are African theologians. The three theologians seek to address ecological degradation from an African ecological perspective, by drawing on African Indigenous Knowledge Systems and African Christianity and Religiosity. The contributions of the three theologians in their respective chapters enable the study to identify the systems and practices that are under-researched and not utilised even though they are ecologically sensitive systems. Owing to a number of factors, African Indigenous Wisdom Knowledge Systems have not been adequately explored. African Indigenous Wisdom is a body of knowledge systems with ecological overtones. From a theological and African religiosity perspective, Gitau, Kaoma and Mugambi highlight the need for natural theology to be adopted by the Church as an institution. Gitau stresses the importance of relations based on the African concept of God, humanity and creation. The study addresses the gap in the existing knowledge by drawing on the main interlocutors to investigate the ecological crisis and by adopting an interdisciplinary and multidisciplinary approach. According to this approach, as applied by Gitau, Kaoma and Mugambi, the indigene’s systems are not adequately explored and churches in Africa are ecologically insensitive. African churches ought to embrace Indigenous Wisdom Knowledge Systems and form an African eco-theology. The study has brought to the fore the ecological overtones of African religious belief systems and African Christianity that, together, provide the basis for Christian ecological ethics inside and outside the faith community. Gitau, Kaoma and Mugambi condemn the Church as an institution and other voices for not taking a leading role in addressing contemporary ecological issues.<br>Olu phando lusebenzisa iindidi ngeendidi zophando, esi sifundo siphanda ngegalelo labangeneleli abathathu – uGitau, uKaoma kwakunye noMugambi – kwela candelo lengqiqo-buThixo eligqale kulwalamano oluphakathi kwenkolo nendalo. Bobathathu ke aba baziingcali zengqiqo-buThixo zase-Afrika. Ezi ngcali zontathu zijongene nokuthotywa kwesidima sendalo, kwakunye nokonakaliswa kwayo, besebenzisa ukuqonda kwase-Afrika, betsala kwizimvo zeeNkqubo Zolwazi Lwemveli Lwama-Afrika, ubuKhristu ngokwama-Afrika kwakunye nenkolo. Igalelo lengcali nganye, ngokwezahluko abathe bazibhala, libangela olu phando luzibone izithuba ezikhokhelela kwiinkqubo nezithethe ezingaphandisiswanga, nezingasetyenziswayo, nangona zona ziyihlonipha indalo. Ngenxa yeemeko ngeemeko, ulwazi lwesintu alunikwanga ngqalelo ngokwaneleyo. Xa kujongwa intlalo ngokwesintu, kuyacaca ukuba ulwazi lwesintu lulwazi olucwangcisekileyo, olukwaquke nolondolozo lwendalo. Xa sisondela kulo mba wolondolozo lwendalo ngokwengqiqo-buThixo, uGitau, uKaoma kwakunye noMugambi bagxininisa ukubaluleka kwecandelo lengqiqo-buThixo elijongene nokutyhileka kukaThixo endalweni, kwakunye nokwamkelwa kweli candelo emabandleni onke, kwiimvaba zonke, nakwinkolo yesintu. UGitau ugxininisa ukubaluleka kobudlelwane obusekwe kwindlela uThixo abonwa ngayo ngama-Afrika, kuluntu nakwindalo. Olu phando luzama ukuvala isikhewu esikulwazi olukhoyo ngokufumana ukuqonda kwaba bangeneleli bathathu, ngenjongo yokujongana nolondolozo lwendalo olusebenzisa iindidi ngendidi zokuphanda. Le nkqubo yophando phakathi kwamacandelo ngamacandelo isetyenziswa nguGitau, uKaoma kunye noMugambi ibonakalise inyani yokuba iinkqubo zesintu azihlolisiswanga ngokwaneleyo kwaye iinkonzo zaseAfrika aziyiniki ngqalelo indalo, kwaye kufuneka zamkele ulwazi lwesintu ukuze kwakheke icandelo lengqiqo-buThixo elingqale kulo mba wolondolozo lwendalo ngokwase-Afrika. Olu phando luveze into yokuba inkolo yesintu kunye neenkonzo zase-Afrika zilufanele ulondolozo lwendalo, kwaye imigaqo yokuziphatha yamaKhristu malunga nolu londolozo ezinkonzweni nasekuhlaleni, lusekwe phezu kwazo. UGitau, uKaoma kwakunye noMugambi bayalikhalimela ibandla lamaKhristu, kunye nezinye izimvo ezichazwayo kolu phando, ngokungathathi nxaxheba ikhokelayo ekulungisweni kwemiba yangoku yolondolozo lwendalo.<br>Volgens 'n interdissiplinêre en multidissiplinêre benadering ondersoek hierdie studie die ekoteologiese bydraes van drie Afrika-teoloë uit Oos- en Suider-Afrika, naamlik Samson Gitau, Kapya Kaoma en Jesse Mugambi. Hierdie drie teoloë beskou die kwessie van ekologiese agteruitgang uit 'n Afrika- ekologiese perspektief en put uit inheemse Afrika- kennisstelsels en die Afrika-Christendom en religiositeit. ʼn Ondersoek na die bydraes van elke teoloog, elkeen s’n in ʼn afsonderlike hoofstuk, bring stelsels en praktyke aan die lig wat nog nie genoegsaam nagevors is nie, en nie gebruik word nie, alhoewel dit ekologies sensitiewe stelsels en praktyke is. As gevolg van verskeie faktore is inheemse Afrika- wysheid-en-kennisstelsels nog nie voldoende ondersoek nie. Inheemse Afrika-wysheid-en- kennisstelsels is kennisstelsels met 'n ekologiese ondertoon. Uit 'n teologiese perspektief dring Gitau, Kaoma en Mugambi daarop aan dat die Kerk as 'n instelling die ekologiese teologie volgens Afrika-religiositeit aanvaar. Gitau beklemtoon die belangrikheid van verhoudings wat op die Afrika-konsep van God, menslikheid en skepping gebaseer is. Hierdie studie vul 'n leemte in die bestaande kennis aan deur uit die primêre gespreksgenote se kennis te put om die ekologiese krisis deur ʼn interdissiplinêre en multidissiplinêre benadering aan te pak. Volgens hierdie benadering, wat deur Gitau, Kaoma en Mugambi volg word, is inheemse kennisstelsels nog nie na behore ondersoek is nie, is kerke in Afrika ekologies onsensitief, en moet hulle inheemse wysheid-en-kennisstelsels omhels om 'n Afrika-ekoteologie te ontwikkel. In die studie tree die ekologiese toonaard van die Afrika- gelowe en die Afrika-Christendom na vore, wat saam die grondslag vir ʼn Christelike ekologiese etiek binne en buite die geloofsgemeenskap vorm. Gitau, Kaoma en Mugambi veroordeel die Kerk as 'n instelling en ander stemme omdat hulle nie 'n leidende rol in die aanpak van hedendaagse ekologiese kwessies speel nie.<br>Philosophy, Practical and Systematic Theology<br>M.Th (Systematic Theology)