Ecological Theology Research Articles

An Incarnational Pneumatology Based on Romans 8.18-30: The Spirit as God’s Solidarity with a Suffering Creation

In this article, I argue that scholars of the field of New Testament theology need to be familiar with and listen to the various voices in the discourse of contemporary Christian spirituality in order to give voice to the ancient texts, as well as hear them in new ways. Based on Romans 8.18-30, I want to illustrate how the field of New Testament theology can contribute its voice to the contemporary (western) discussion on ecology, social justice, and power and at the same time enrich a spirituality of solidarity. For this purpose, I will contrast those voices within “pneumatological discourse” in Christian spirituality, which associates the work of the Spirit mainly with the improvement of one’s personal life, to Romans 8.18-30, a text central for Pauline pneumatology. I will argue that it represents a cosmic and eschatological outlook and fosters a Christian ethos of walking with the Spirit; taking side with a creation longing and groaning for redemption. This aspect has not received much attention, but is vital for a robust Christian spirituality, especially in regard to an ecological theology and a more nuanced understanding of power.

A Spirit-Filled Environment: Ecological Theology in Pentecostal and Charismatic Christianity in South Africa

A Spirit-Filled Environment: Ecological Theology in Pentecostal and Charismatic Christianity in South Africa

The Lynn White's challenge: African independent Churches (AIC) and ecological consciousnesSS

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

The Ecological Theology of the Indonesian Gayo Tribe: The Integration of Tawhīd Values into their Trade Tradition

This study analyzes the process of integration of tawhīd (believing in one God) values with trade tradition among the Gayo tribe, which helped to improve their economy and create a more prosperous way of life. This tribe is domiciled in the central region of Aceh, whose origins are Old Malays, and they have lived for a long time in the highlands of Gayo. Thus, they were involved in typical economic activities such as farming, gardening, fishing, rearing of livestock, as well as household businesses and tourism, which were carried out systemically and periodically by the government and jointly supervised by agricultural experts. However, every work carried out had monotheism values with an emphasis on faith and worship because all natural resources were believed to be owned by Allah SWT. This study uses a qualitative approach in which the data collected were in the form of words, images, and not numbers. Results revealed that by capitalizing on faith and piety, the Gayo tribe believes that they can achieve happiness and blessings like the people of Gayo Land who strictly practice Islam in their daily lives and have a blessed, prosperous and dignified life from God.

Producing Solidarities: Theological Reflections on Humanity and Ecology in Animal’s People

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

Scientific data, ecological conversion and transformative affect

Scientific data supporting rational arguments for human-made causes of climate and environmental changes might be persuasive in some contexts. Law, policy, activism and The Earth Charter similarly appear insufficient to change attitudes and behaviours. Even biblical and theological arguments fail to move some Christians beyond apathy and climate denial. Decades of ecological theology and calls for ecological conversion suggest that appeals to reason and facts are limited without an affective epistemology that join knowledge and experience to produce worldview transformation through emotions, such as awe.Contribution: Departing from appeal to scientific data and arguments alone, the primary claim is that ecological conversion is not singularly a rational act. For broader engagement and action to mitigate climate and environmental degradation, experiential and affective encounter with nature promise wider participation and transformation.

Pemikiran dan Aplikasi Teologi Lingkungan di Pesantren Cicalengka Kabupaten Bandung

Environmental problems are a technical, ecological problem and environmental theology, seeing how the relationship between the environment and God through the pesantren. This study aims to examine the theological understanding, awareness, and role of the Al-Faaruuq and Bahrul Hidayah Islamic boarding schools in the environment. Christian's research method is descriptive-qualitative to describe several variables relating to the research problem. This study's data sources, namely primary data sourced from information derived from Kiai or Ustaz caretakers of Al-Faaruuq Islamic boarding school and Islamic boarding school Bahrul Hidayah. Meanwhile, this research's secondary data sources are documents (journals, academic research, articles, books, and magazines). This research aims to understand the environmental theology in Islamic boarding schools al-Faaruuq and Islamic boarding school Bahrul Hidayah through the basic principles of ecological theology, namely; 1). Understanding God's unity and His creation (tauhid) are used as guidance and foothold in environmental doctrine, 2). Seeing God's signs (ayat) anywhere through contemplating nature as God's creation, 3). Become a guardian (caliph) on earth by forming the character of his students who are responsible for being caliph. 4). Maintain God's trust (amanah) and care for the environment because it is a mandate and held accountable later 5). Striving to uphold justice ('adl) limiting the use of nature according to needs, 6). Live a life in balance with nature (mizan), namely through harmonizing the human-God-nature relationship.

MODERN UKRAINIAN PENTECOSTAL THEOLOGY: FROM HISTORY OF DEVELOPMENT TO CONTENT OF RESEARCHES

The article reflects the main historical stages of the formation of Ukrainian Pentecostal theology over the past thirty years: from the “birth” of the first church schools to the defense dissertations of doctoral level. Author has presented connection between post-soviet Pentecostal dogmatic system with evangelical traditional of dispensationalism and literal hermeneutic method in study of the Bible. Obviously, that Pentecostal Churches were strongly influenced through the Baptist Bible Courses in Moscow, because many Pentecostal leaders completed them. The author demonstrated the role of Bible Seminaries founded in independent Ukraine by western missioners of leading church`s unions, like the Assembly of God and the Church of God. The article identifies two models of the Pentecostal education (“church” and “academic” approaches) that address to the different needs of church society. “Church” type of theological education tries to teach important topics connected with applied questions of church ministry. However, this approach has a weak side hidden in methodology of research. As a result, not all research papers completed by graduates of the church-oriented school are interesting for Ukrainian scientific society. For control of quality in Ukrainian theological schools, EAAA was founded. Another direction of the development of the Ukrainian pentecostal theological model thinking is the “academic model” of theological education, that today develops in cooperation with state institutions. Through the analysis of the topics of defended dissertations, the author identifies key trends in the development of the Ukrainian Pentecostal movement. Among key topics, there is introspective research of the own roots, reasons of spreading alternative church movement in USSR, and its place on the World religious map. Like prognostic conclusion of all the text, the author identified several topics that may be interesting for Western academic partners, like “theology of Maidan”, “Church peaceful strategies for East of Ukraine” and “Ecological theology in light of Chernobyl’s tragedy”.

Of Tragedies and Myths

A pragmatic turn in Christian ecological ethics and theology suggests a practical approach that draws on the strengths of each of the dominant strategies for responding to environmental degradation: government regulation, privatization, and appeals to conscience. The principle of subsidiarity in Catholic social tradition (CST), which calls for a robust social order that integrates the roles of agents on various levels of society, while delegating specific responsibilities to each level, may provide normative direction for discerning when, how, and why to employ these strategies in response to environmental degradation. This principle recommends the development of effective intermediate institutions to mitigate excessive state and economic power and to serve as outlets for organizing and channeling individual agency, yet CST has not sufficiently fleshed out what such institutions look like, especially when responding to environmental degradation. The work of Nobel-winning political scientist Elinor Ostrom may correct this difficulty with her description of eight design principles of intermediate institutions in numerous ecological, social, cultural, political, and economic contexts.

An Ecological Theology of Liberation: Salvation and Political Ecology

An Ecological Theology of Liberation: Salvation and Political Ecology

An Ecological Theology of Liberation: Salvation and Political Ecology by Daniel P.Castillo (Maryknoll, NY: Orbis Books, 2019), xxviii + 227 pp.

An Ecological Theology of Liberation: Salvation and Political Ecology by Daniel P.Castillo (Maryknoll, NY: Orbis Books, 2019), xxviii + 227 pp.

Algumas tendências teológicas na América Latina

The article intends to present, in a synthetic way, some of the trends of theology in Latin America. It chooses a path that combines history and some of the covered topics. It is not intended to be exhaustive, especially with regard to the current scenario. From a historical point of view, Liberation Theology and the option for the poor occupy a prominent place. This also determines the remaining topics covered, namely the matter of the place of women in theology, the relationship with Earth in the context of an ecological theology, and the relationship with both the cultural and religious origins of the Latin American population. By way of conclusion, the path followed by the decolonial perspective is pointed out, a path which seeks to explore the theological effect of the so‑called epistemologies of the South.

Book Review: Castillo, Daniel P: An Ecological Theology of Liberation: Salvation and Political Ecology

Book Review: Castillo, Daniel P: An Ecological Theology of Liberation: Salvation and Political Ecology

An Ecological Theology of Liberation: Salvation and Political Ecology, written by Daniel P. Castillo

An Ecological Theology of Liberation: Salvation and Political Ecology, written by Daniel P. Castillo

An Ecological Theology of Liberation: Salvation and Political Ecology, by Daniel P. Castillo

An Ecological Theology of Liberation: Salvation and Political Ecology, by Daniel P. Castillo

Ecofaith: Reading Scripture in an Era of Ecological Crisis

This essay outlines the emerging field of ecological theology (ecotheology) with a primary focus on the methods of ecological hermeneutics developed by biblical scholars, ethicists, and theologians. This relatively new approach to reading ancient sacred texts has emerged in tandem with, and partially as a result of, increased public, political, and scientific consensus on the impacts of anthropogenic global warming and the ranging environmentally related effects (e.g., reduction of biodiversity and ecosystems, deforestation, loss of fertile lands, and so forth). The demands of our current context have challenged scholars to consider how religious anthropocentric worldviews have influenced historical readings of the Bible in ways that have contributed to the crisis and constricted the ecological contours of the ancient text. In order to place these developments within a broader historical context, the first section summarizes the history and trajectory of ecological hermeneutics over the past four decades. The main section of this work outlines and summarizes the different types of reading strategies being considered and debated among scholars today and includes promising examples of ecocritical readings of biblical texts. These readings are based on a constructive and critical engagement of ancient texts in light of the modern environmental challenges.

CONSTRUCTING AN OIKOTHEOLOGY: THE ANGLICAN DIOCESE OF UMZIMVUBU

This article ia a contribution to the discussion on the shape and role of the church in South Africa. It seeks to contribute to ecological theology by extending its traditional focus. Using the oikos methaphor an attempt is made to develop a theology that integrates ecological with economic dimentions of life.

Ecological Theology in the Era of Climate Crisis: A Preliminary Proposal for Evolutionary Conservation and Un-sustainability

Ecological Theology in the Era of Climate Crisis: A Preliminary Proposal for Evolutionary Conservation and Un-sustainability

Pope Francis' Global Spirituality: Mercy as Foundation for an Integral Theology

Pope Francis' Global Spirituality:Mercy as Foundation for an Integral Theology Jean-Pierre Fortin (bio) "There can be no renewal of our relationship with nature without a renewal of humanity itself."1 "Without mercy, without God's forgiveness, the world would not exist; it could not exist."2 Pope Francis In a recent article, Paul Younger provides the following synopsis of Pope Francis' latest encyclical letter: Chapter one reviews the multifaceted challenges of anthropogenic environmental degradation … The second chapter proposes a theological framework for analyzing the issues, drawing predominantly on biblical, patristic, conciliar and papal sources … The third chapter examines the disordered tendencies in individuals and society that give rise to ecological degradation. Chapter four explores many facets of what an integral ecology might look like, with environmental, economic, social, and cultural dimensions … The final two chapters set out some parameters for action, both at the level of policy-making and at the level of individual lifestyles.3 While accurate, this summary may incite readers of Laudato Si' (On Care for Our Common Home) to think that spiritual theology and formation only pertain to the final practical section of the encyclical and, therefore, have no determining influence on the structure and contents of its previous parts. Such an assumption, however, is seriously challenged by the fact that Pope Francis opens Laudato Si' with an explicit reference to the life and teaching of Saint Francis of Assisi. The words of the bishop of Rome are quite revealing: "I believe that Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically … He was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature, and with himself … To him each and every creature was a sister united to him by bonds of affection."4 In these few sentences, Pope Francis states what he conceives to be an ecological vision able [End Page 64] to foster a sustainable interaction of humankind with the whole of creation and enable humankind to offer a creative response to the current ecological crisis. Moreover, he retrieves this vision from the heart of Christian tradition, finding it fully embodied eight hundred years ago in the person and life of Saint Francis. The successful overcoming of the prevailing attitude, which incites human beings to act as "masters, consumers, ruthless exploiters" of nature can be overcome only in and by the renewal of a profound sense of awe and wonder before the amazing gift of creation. Pope Francis argues that the renewed awareness of our creatureliness will incite us to live and act as brothers and sisters of all creatures, that is, to display restraint and respect toward others, and this precisely because natural beings are endowed with the dignity of creature of God. I. integral ecology as ecological spirituality The following reflection will attempt to demonstrate that Pope Francis' theology of creation profoundly alters the traditional understanding and practice of ecological theology. What Pope Francis proposes is an integral theology embodied in and lived out as a global spirituality centered on the reality and effective power of divine mercy, poured out in the Eucharist. This brief exposition of the spiritual theology undergirding Laudato Si' will demand the retrieval of the "missionary option" operative in Evangelii Gaudium (Joy of the Gospel) and of the understanding of Christian faith and discipleship articulated in Lumen Fidei (The Light of Faith). Pedro Walpole rightfully emphasized the central importance of spiritual formation in and for the Pope's proposed solution to the current ecological crisis. He thus argues that authentic engagement with the text of Laudato Si' should lead its readers to "grow spiritually so as to express [their] concern, act with environmental justice and seek reconciliation with the pain of the land."5 Genuine concern for the environment stems from the realization that nature, and the earth in particular, are creations of God in and to which we are profoundly integrated and related. Concern for the environment supposes a communion with nature whereby humankind acknowledges and reforms its disrespectful, destructive behavior towards its fellow creatures. The challenge set before the whole human community...

Repetition in the work of a Samoan Christian theologian: Or, what does it mean to speak of the Perfect Pig of God?

ABSTRACTThe Samoan Christian theologian Ama'amalele Tofaeono draws on diverse intellectual sources to articulate an ecological theology both distinctively Samoan and self-consciously Oceanic. I examine Tofaeono’s writings through the lens of recent work in linguistic anthropology on repetition and replication. By paying close attention to the ways texts and their original contexts, authorship, and intentions can be brought forward into new contexts, such anthropological work offers a useful perspective on Tofaeono’s theological arguments about creation and salvation. Tofaeono frames creation and salvation as actions that are necessarily ongoing—matters of repetition rather than rupture, a kind of continuity that depends not on fundamental durability but on repeated reengagement. An appreciation of Tofaeono’s articulation of time and repetition can in turn illuminate the anthropological study of social transformation and help develop productive interdisciplinary dialogue between anthropology and theology.