Ecotheology Research Papers - Academia.edu (original) (raw)

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- Theology, Theological Ethics, Ecotheology, Orthodox Ecotheology

This study is made based on an interview between Professor Dr. Seyyed Hossein Nasr and Dr. Md. Abu Sayem about environmental issues. Professor Nasr connected religious / spiritual views of the environment with the present ecological... more

- by Md.Abu Sayem
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- Ethics, Theological Ethics, Sustainable Development, Religion and Ecology
- by Catherine Wright
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- Theology of Suffering and Evil, Ecotheology, Human Suffering

Mupasi recalls the belief that humans form part of the community of life within the realm of the
cosmic spirit. The assertion seems like a truism that requires no further enunciation. However,
belief in the Creator-Spirit, a pneuma-theological understanding of creation, is relatively
young in the Christian tradition. In Colossians 1:15-20, Christ is presented as instrumental to
creation. Christian tradition therefore tends to present creation in Christological terms. The
foundational belief in Spirit-Creator-God has not historically undergirded Christian belief
about creation. The Christian faith could therefore benefit from ‘companion’ views of creation
in terms of the cosmic spirit. Mupasi is understood as cosmic spirit, the axis of the universe
apprehended as an organic whole. The web of life was brought into being, is sustained by, and
inhabited by Mupasi. This retrieval has continuities and discontinuities with Christian belief as
Spirit-Creator-God. It is presented here as a notion that calls the Christian faith back to its
originating intuitions about creation. Mupasi is appropriated within a pneuma-theological
framework that addressed a pressing issue of our time, the global ecological crisis. Mupasi
presents an ecological critique that is meaningful for a renewed appreciation of community
beyond an anthropocentric focus. The cosmic relatedness brings a renewed vision of the
universe as a cosmic community of the s(S)pirit. The cultural and intellectual milieu of Mupasi
is undergirded by a relational conception of reality. It provides a critical lens with implications
for ecclesiology that challenges the church’s self-understanding and ways of being.

- by Kuzipa Nalwamba
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- African Studies, Pneumatology, Ecotheology
- by Harry O . Maier
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- Christianity, New Testament, Apocalypticism, Eschatology and Apocalypticism
- by Catherine Wright
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- Ecotheology, Ecospirituality

Human knowledge is so powerful because of which humans are very distinct from other animals. This knowledge is generated in many ways, but philosophy is attached to every step. From the ancient world to this postmodern world philosophical perception of nature has been working as a root cause of our present environmental degradation. The present paper tries to expose what this philosophical perception of nature is and how this works for environmental problems. It also examines other potential causes of environmental destruction discovered by scholars and investigates their arguments. With a critical analysis of the causes of environmental degradation, the paper aims to draw the attention of the present philosophers for thinking about a new worldview of the environment.

- by Md.Abu Sayem
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- Ethics, Environmental Studies, Environmental Management, Ecology
- by Joseph N. Goh
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- Ecotheology

Both the cause and the solution to environmental crisis are parsed in terms that seem intrinsically to sponsor rejection of notions of autonomy. At the level of metaphysics and of ethics, a discourse of human autonomy is generally seen as part of the problem, not part of the solution. I sketch the outlines of an argument as to why environmental discourse, and in particular our capacity to adequately handle and correctly use the notion of environmental crisis, depends on redeeming autonomy; yes from some of its history, but also from an environmental movement that is captivated by an oversimple account of both cause and response to environmental change. This examination allows us to notice, first, how much is at stake in the way we conceptualise that change; second, that we need to pay attention to the moral architecture our conceptualisations presume and require; thirdly, how pervasive is the foundational philosphical problem of environmental discourse – namely that accounts of what it is to be a human person, and accounts of the natural, cannot at all be separated.

- by Carmody T S Grey
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- Philosophy, Political Philosophy, Philosophy of Agency, Environmental Philosophy

The need for the news of the Gospel of Christ springs from the needs of a human being, of a group, of a community, of a region or of a city. Paul perceived the desire, the need, and the hope of the Athenians to know the true God, as he was seeing their sacred places and among them an altar dedicated to the unknown God, whom they worshipped though they were ignorant of him.

- by Ioanna Sahinidou
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- Feminist Theology, Ecology, Biblical Theology, Ecotheology

Can Orthodox Christianity offer unique spiritual resources especially suited to the environmental concerns of today? This book makes the case that yes, it can. In addition to being the first substantial and comprehensive collection of essays, in any language, to address environmental issues from the Orthodox point of view, this volume with contributions from the most highly influential theologians and philosophers in contemporary world Orthodoxy will engage a wide audience, in academic as well as popular circles--resonating not only with Orthodox audiences but with all those in search of a fresh approach to environmental theory and ethics that can bring the resources of ancient spirituality to bear on modern challenges.

- by Bruce Foltz
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- Environmental Studies, Orthodox Theology, Ecotheology

El desarrollo de la ecoteología: tensiones y desafíos actuales Humanitas n° 93 (2020) 44-59 Resumen: El presente artículo presenta, en términos generales, el desarrollo histórico de la ecoteología, desde 1970, como un área dentro de la reflexión teológica, que ha cristalizado en numerosas publicaciones, revistas, e investigadores. Además de caracterizar la doble tarea de la ecoteología como una crítica cultural desde el cristianismo, y una revisión ecológica de la fe cristiana, se presentan varias de sus áreas de desarrollo y sus líneas de investigación actuales. Sin pretensión de exhaustividad se quiere mostrar la amplitud y diversidad que ha ido progresivamente alcanzando la ecoteología. Finalmente, se esbozan dos de sus desafíos fundamentales, a saber, reivindicar el rol de la religión en la crisis socio-ambiental y mostrar el vínculo esencial entre el seguimiento de Jesucristo y el cuidado de la naturaleza.

Environmental leadership and eco-theology have not been a priority for Evangelical and Orthodox Christians in the countries of the former Soviet Union (particularly, Ukraine and Russia) due to various historical, political, social, and theological reasons. However, contemporary environmental global challenges suggest that both Orthodox and Evangelical Christians should revisit their perspectives and efforts related to responsible stewardship by humankind of the earth and its life forms. This article presents the analysis of multiple forms of data (relevant Orthodox and Evangelical documents, specialized literature, and individual interviews/focus groups). We conducted individual interviews and focus groups with 101 Evangelical and 50 Orthodox Christians from Russia and Ukraine. Although the majority of interviewees agreed that the ecological crisis exists and should be addressed, only some of them admitted that they actively care for creation. While Orthodox Christians are more active in practical care for creation, Evangelicals have a stronger grasp of the biblical teaching concerning nature and humans’ responsibility for it. We argue that Evangelical and Orthodox Churches in Ukraine and Russia can learn from each other and impact their communities: engage minds, touch hearts, feed souls, and respond to environmental challenges as an expression of their faith and leadership.

- by Mark Harris
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- Theology, Biblical Studies, Science and Religion, Biblical Theology
- by Anthony Lioi
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- Climate Change, Film Studies, Contextual Theology, Ecotheology

This is a select bibliography on the topic.

(Latest revision, 13 November 2024)

- by Joshua Robert Barron
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- Ecotheology (Environment), African theology, World Christianity, Ecotheology

In light of the scriptural witness that humans and other animals share in the ultimate end, which God's peaceable kingdom, we thus believe that each and every creature is created to manifest God's glory. We argue that animals will not manifest God's glory insofar as their lives are measured in terms of human interests, but only insofar as their lives serve God's good pleasure. Similarly, humans manifest God's glory when we learn to see animals as God sees animals, recognizing that animals exist not to serve us, but rather for God's good pleasure. Our task is to try to show what difference it makes when one strives to discuss the relation between humans and other animals in a way that seeks to do justice to the integrity of theological discourse.

- by John R Berkman
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- Peace and Conflict Studies, Theology, Human-Animal Relations, Theological Ethics
- by Matt Seaman
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- Climate Change, Practical theology, Religion and Ecology, Recycling

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, ...

- by Yornan Masinambow
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- Ecotheology, Frugality
- by Anne F Elvey
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- Feminist Theology, Biblical Studies, Ecotheology (Environment), Ecotheology

Studies have shown that religions can play a vital role in mitigating the current environmental degradation. The present paper surveys the literature in the field and seeks to show how religiously based environmental teachings, moral guidance or ecotheological ethics are potential agents for environmental sustainability. It endeavors to relate the present environmental crisis with religious traditions so that faith communities can discern this problem more seriously as their own problem.

- by Md.Abu Sayem
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- Religion and Ecology, Environmental Ethics, Ecology, Interfaith Dialogue

Pentecostal theologians have just recently begun examining the relationship between Pentecostal theology and ecology. In the last few years, some established and emerging voices have made some noteworthy contributions to the subject. Yet, little attention has been devoted to exploring the relationship between Pentecostal eschatology and ecotheology. In response, this study explores how wider Pentecostal eschatology can provide fresh opportunities for developing a Pentecostal eco-eschatology. In sum, I converge the eschatological contributions of Peter Althouse, Frank Macchia and Larry McQueen on the particular point that the old earth is not annihilated at Christ’s second coming, but is it is transformed into the new earth. I take ecotheological matters further by addressing the issues that emerge from a distinctly Pentecostal perspective—thoroughly pneumatological and praxis oriented. The end result has been the first original eco-eschatological contribution to Pentecostal scholarship.

La présente livraison exprime pour tous publics les travaux d’une session inter et pluri disciplinaire portant sur l’encyclique du pape François : «Laudato si’» de 2015. Cette session a été conjointement organisée par la faculté de théologie (FDT) et par l’Institut d’études religieuses et pasto- rales (IERP) de l’Institut Catholique de Toulouse.

This study shows how Cobb and Nasr address environmental issues with their respective religious traditions and why a comparative study of Cobb’s eco-theological view and Nasr’s eco-spiritual vision is significant for the present discussion concerning religion and ecology. In this study, an explorative description of their eco-religious understandings is presented, and then a critical analysis is made 1) on their views of human dignity in an ecological context, 2) their opinions of modern science and technology, 3) their interpretations regarding the roots of the ecological crisis, 4) their eco-religious approaches to public issues, and 5) their positions on the existing approaches to environmental ethics. This project takes Cobb’s “economism” and Nasr’s “scientism” as the key concepts for exploring the roots of the ecological crisis. It is argued that by being more aware of the destructive aspects of economism and scientism, humans can be convinced to adjust their behaviour to be in greater balance with the ecosystem. Furthermore, Cobb’s proposal of “bioregionalism” offers a more environmental-friendly alternative to the present market-driven economic system, and Nasr’s conception of “scared science” can expose the limitations of the prevalent ecologically destructive understandings of technology and science. Based on Cobb’s “ecological model of life and development” as well as Nasr’s “sacredness of nature” and “sanctity of life” models, the present study emphasizes restoring a human-nature relationship that has been broken by the mechanistic and materialistic worldview of nature. In similar vein, Cobb’s organic view of the world as a community (instead of merely a commodity), and Nasr’s metaphysical view of nature as a conscious being, can refute the current misconception that the environment is a lifeless machine on the one hand, and highlight the importance of ecological equilibrium and the inseparability of humanity and nature on the other.
The present study adopts the methodology of “reciprocal illumination” to compare Cobb and Nasr, as well as their respective faith communities. As a part of this, some major converging and diverging ideas and suggestions are juxtaposed to make a comparative analysis of Cobb’s postmodern approach and Nasr’s traditionalist approach. Whereas Cobb’s ecological asceticism and Nasr’s simplicity of lifestyle share the same spirit in regard to environmental sustainability, Cobb’s process philosophy and Nasr’s perennial philosophy offer contradictory approaches to the philosophical foundations of environmentalism. However, Cobb and Nasr can further their discussions by considering each other’s supportive and distinctive understandings. This can also inspire other religious scholars, especially Christians and Muslims, to continue working on Cobb’s and Nasr’s eco-religious ideas, and thus illuminating each other and creating more opportunities for dialogue and action.

- by Md.Abu Sayem
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- Christianity, Environmental Education, Theology, Environmental Studies
- by George Zachariah
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- Ecumenical Theology, Ecotheology
- by Lance E Nelson
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- Religion and Ecology, Process Theology, Environmental Ethics, Feminism

In this thesis I develop the parallel noted by Ewert Cousins between Teilhard de Chardin’s evolutionary Christology and the trinitarian theology of St Bonaventure, in order to develop a contemporary ecotheology. Teilhard’s anthropocentrism and determinism is corrected through an extension of his noosphere construct as a shared noetic space for a more-than-human ecology, identified as a site of both risk and potential reconciliation. I further develop the noosphere model by noting its congruence with Bonaventure’s vision of eschatological shalom, which proposes resurrection as the inauguration of a transformed creation.
Although the application to ecotheology of Bonaventure’s trinitarian thought has been widely noted, the extended parallel with Teilhard’s evolutionary Christology enables it to be better applied to the contemporary ecological problem with its roots in the development of scientific models of evolution. Conversely, Teilhard’s neglect of trinitarian theology and failure to connect his Christ-Omega with the central Christian kerygma of crucifixion and resurrection is implicated in a deterministic and anthropocentric bias. This is corrected by bringing Teilhard’s evolutionary model into conversation with Bonaventure’s trinitarian theology.
My argument links a robust creation-centred Christology with a theoretical model for the more-than-human ecology, and connects human and divine wisdom with contemporary noetic models of ecological process. As a construct with a history of application in the life sciences, the noosphere provides a local and temporally proximate frame for theological dialogue with ecology. My extension of Teilhard’s noosphere underpins an ecological anthropology in which human existence is oriented towards Christ through dialogic relationship with all created things. By linking Bonaventure’s eschatological vision of shalom with the extended noosphere model the claim of convergence on Christ-Omega is made relevant for an ecotheology, and an ecotheological eschatology emerges within which creation is identified both as cruciform and as a site of redemptive transformation.

- by Evan Pederick
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- Evolutionary Biology, Trinity, Christology, Bonaventure
- by Andrew R . Mukaria
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- Climate Change, Contextual Theology, Ecotheology, Economics and Theology

The threat of ecocide poses an ethical challenge which calls humans to rethink our relationship with nature, perceive the divine wisdom manifest in creation, and act cooperatively and co-creatively with other living beings. This article explores how God is present in creation and links Jesus’s proclamation of the Reign of God with the wisdom manifest in creation. Emerging insights from postmodern science are examined to better understand the ‘governing themes and basal intentionality’ manifest in an evolving cosmos. Finally, it is suggested that humans can develop ecological wisdom by opening themselves to the alterity of other beings and working respectfully and creatively with them to seek the healing, regeneration, and integral liberation of the Earth community.

- by Mark Hathaway
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- Liberation Theology, Wisdom, Ecology, Ecotheology
- by A.J. Swoboda
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- Pentecostal Theology, Pentecostalism, Ecotheology (Environment), Global Warming
- by Mick Pope
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- Ecotheology (Environment), Ecotheology, Ecomissiology
- by Wardani (Professor of Quranic Studies)
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- Ecotheology

The image of God has carried with it a special designation for humanity within the panoply of life on earth. This project attempts to reorient and expand theological anthropology to include the ecological dimension in Christian perspective to cultivate an understanding of the ecological self. This project will place traditional interpretations of what it means to be human into conversation with twentieth-century ecological philosophies and Native American spirituality in order to broaden the Christian imagination for understanding ourselves within creation. Vine Deloria’s analyses of Western temporal thinking and spatial thinking demonstrated by Native worldviews provides perspective for necessary theological shifts to support a Christian ecotheological anthropology.

Setidaknya sejak abad ke-19, kesadaran ekologis telah menggerakkan
beberapa pengusaha kecil untuk mengembangkan kewirausahaan
lestari (sustainable entrepreneurship). Kelestarian atau keberlanjutan
adalah konsep etis yang mengacu pada teori ekonomi dan gaya hidup
yang berorientasi ke depan dengan kepedulian pada nasib bumi dan
kehidupan generasi mendatang. Sepanjang sejarah, kewirausahaan
lestari mengalami pasang surut, namun tidak pernah sama sekali
padam. Sekarang ini, dengan semakin luasnya dampak kerusakan
lingkungan, gagasan kewirausahaan lestari menarik perhatian banyak
pihak di dunia bisnis. Bentuk-bentuk usaha lestari (sustainable
enterprise) atau bisnis hijau (green business) tumbuh di mana-mana dan
mulai diperhitungkan dalam percaturan pasar. Fenomena ini belum
banyak dipikirkan oleh kalangan teologi. Diskursus teologis tentang
kewirausahaan masih sangat terbatas, sedangkan diskursus teologis
tentang ekologi cenderung terfokus pada aras filosofis. Dalam hal ini
bisnis dianggap lebih sebagai penyebab ketimbang solusi. Memakai
pendekatan teologi publik, studi ini menemukan bahwa sementara
agama-agama mengandung sumber-sumber teologis yang dapat diolah
menjadi “solusi filosofis” bagi krisis lingkungan. Kewirausahaan lestari
adalah bagian dari dunia bisnis yang selama ini mengupayakan “solusi
praktis.”

- by Yahya Wijaya
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- Public Theology, Ecotheology, Economic theology, Sustainability

I explore Teilhard de Chardin's concept of the noosphere as a resource for ecotheology. Teilhard's Christocentric doctrine of creation suggests an application for ecotheology, but in his doctrine of human evolution and concept of the noosphere as the aggregation of human awareness Teilhard abandons his earlier commitment to a non-dualism of matter and spirit. I extend Teilhard's noosphere as a model for the more-than-human ecology that emphasises the interaction between ecological systems and human cultural and technological systems. The extended noosphere is congruent with current research in the biological sciences on information exchange and autopoiesis within ecological systems, and makes a strong connection with Biblical Wisdom themes. This model also allows Teilhard's vision of convergence on Christ-Omega to be expressed as the incarnation of relations of love within the more-than-human ecology.

- by Evan Pederick
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- Systematic Theology, Martin Buber, Ecotheology (Environment), Teilhard de Chardin

Perichoresis is an old theological concept that is eliciting great interest today, but nevertheless it is felt there is still not enough clarity about the very meaning of the word, especially about the semantic connection between the verb περιχωρέω and the noun περιχώρησις. The main goal of this paper is to shed light precisely on this semantic ground of the notion, and for this purpose we have investigated the meaning of the verb περιχωρέω showing that there is a good reason for lexicographic division of περιχωρέω into two separate verbs. Applying the findings of our philological research, we have also expounded the original patristic conception of perichoresis which, in some important aspects, has appeared to differ from the approaches dominant in Western theology from the Middle Ages to our own day.

- by John P McKeown
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- New Testament, Biblical Studies, Environmental Sustainability, Ecotheology
- by Mariana Roccia
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- Environmental Studies, Ecolinguistics, Ecotheology (Environment), Ecotheology
- by Paul Ede
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- Urban Studies, Missiology (Religion), Urban Ecology, Ecotheology (Environment)

Drawing on the creativity of the nascent field of “queer ecology,” I argue for a kind of irreverent ecocriticism (Nicole Seymour) and a constructive theological posture of irreverence towards the twin metaphysical concepts of “God” and “Nature.” I do so by engaging the work of feminist philosopher of science, Karen Barad. Barad’s writing is key for enhancing and collaborating the insights of queer theory, philosophies of science, and ecology. Particularly, I stage an encounter between Barad’s concept of “posthumanist performativity” and the sixteenth-century reformer and monk Martin Luther’s peculiar understanding of the incarnation of Spirit. What emerges is a queer ecotheology where Luther’s passion for incarnation, critically informed by Barad’s work, offers the potential for a queer incarnation of divinity where that divinity is caught up—even plays several roles—in the performative indeterminacy of the earth and of the cosmos. Creation becomes Divinity in drag.

- by Jacob J. Erickson
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- Queer Theology, Queer Theory, Posthumanism, Critical Animal Studies