Abstract Featuring Niels Henrik Gregersen, “Wondering, Intervening, Being Enmeshed: Eco‐Theology in Light of Ecology 1, Ecology 2, and Ecology 3;” Per Torp Sangild and Pui Him Ip, “A Spiritual Dimension of Human‐Animal Relations?;” Emil Børty Nielsen, “Playing God with animals? The Meaning of Animals in a More Than Human World;” Tobias Anker Stripp, “Lights and Landscapes: More‐Than‐Human Nature in Near‐Death Experiences as Reconciliation in a Time of Ecological Crisis;” Selin Şencan, “Ecotheology, Philosophy, and Literary Narratives: Crossroads of Environmental Ethics.”

ABSTRACT This article explores how Lutheran theology can enrich ecological thought in the Anthropocene era. Building on the Lutheran view of the human as both righteous and flawed ( simul justus et peccator ) and the logic of sola gratia (grace alone), it reframes ecological crisis not as a failure of faith but as a kairotic moment demanding ethical and spiritual rethinking. Instead of portraying humanity as separate or exceptional, the article aligns Lutheran anthropology with posthumanist theorists such as Donna Haraway, N. Katherine Hayles, and Rosi Braidotti, emphasizing humanity's creaturely vulnerability and relational existence. In this context, apocalyptic themes in Lutheran and modern theology are considered not as endings but as openings for ongoing ecological and spiritual renewal. The article proposes an ethic grounded in humility, lament, and vocation, one shaped by grace and attuned to the fragility of the planet. By doing so, Lutheran thought offers resources for articulating hope and responsibility in the face of environmental crisis. Ultimately, this reframing positions Lutheran theology as a guide for creative engagement and ethical response in an era marked by planetary unce and transformation.

ABSTRACT This article explores the symbolic and theological significance of the desert in Fuzuli's Leyli and Majnun , examining how Majnun's exile into the wilderness functions as both a space of loss and a stage of transformation. Drawing on Deleuze's geophilosophy, the desert is approached not as an absence but as a productive “smooth space” where desire deterritorializes and new forms of being emerge. This philosophical framework illuminates how the desert in Fuzuli's narrative becomes a site of paradox, where solitude yields communion with nonhuman creatures and barrenness blossoms into renewal. In dialogue with theology, particularly the theology of the cross, the study shows that Majnun's wilderness journey resonates with broader traditions in which divine presence is revealed in weakness, abandonment, and trial. The desert thus appears as a sacred space that holds together suffering and grace, human longing and divine love, and ecological fragility and renewal. By positioning Fuzuli's poem at the intersection of literature, philosophy, and theology, the article argues that the desert motif offers a transreligious and ecotheological lens for rethinking desire, creation, and redemption in the Anthropocene.

ABSTRACTUnprecedented human power over the lives and welfare of trillions of animals calls for existential, ethical, and theological reflection. This article examines and discusses how the relationship between humans and non‐human animals can be understood in a Christian context. First, the article presents a framework of meaning (or understanding) drawing on psychologist Roy Baumeister and theologian Alister McGrath. Second, it presents two Christian understandings of animals: the anthropocentric theology of Augustine and the zoocentric theology of David Clough. Lastly, it discusses two existential issues in relation to approaching animals. First, drawing on Danish writer Mathilde Walter Clark, it is claimed that individuals must be open to other interpretations of animals than those prevalent in the western society. Such openness brings an uncertainty that is important in rethinking the relationship between humans and animals. Second, drawing on the Christian poet and scholar C. S. Lewis, it is claimed that theologians and the church need to approach animals with caution and be open to reimagining the existing human–animal relationship.

ABSTRACTThe main aim of this article is to explore the intersections of ecological theology, philosophy, and literary narratives in the context of environmental ethics. By examining the interplay of theological doctrines, philosophical frameworks, and the imaginative scope of literary storytelling, this article investigates the shared agency between humans and the natural world in addressing ecological crises. In doing so, this article emphasizes the interdependence of spiritual, ethical, and narrative structures, where the environment is not merely a passive backdrop for human‐centered moral inquiries. On the contrary, it is presented as an active participant, a dynamic matrix that informs and transforms ethical thought and practice. At the same time, this article argues that integrating theology, philosophy, and literary narratives disrupts the anthropocentric assumption that human agency alone dictates ethical and ecological frameworks, instead advocating for a relational model where human and nonhuman entities co‐shape environmental stewardship.