Integrity Of Creation Research Articles

On Romans 8 and the Integrity of Creation

Abstract: Romans 8:20–22 is the prooftext par excellence for the hypothesis that the natural world is fallen. The basis for that hypothesis is challenged as follows: “subjected to futility” refers principally to Gen 1:26–28, not Gen 3:17–18, and must be interpreted as such; “bondage to decay” is best understood through the OT’s naturalistic view of environmental phenomena; “groaning in labor pains” is not a periphrasis for animal suffering, but a personification of the creation–sin antipathy. While Paul assumes that sin can have extrinsic effects on creation, Rom 8:20–22 does not imply that creation was vitiated intrinsically by the fall, and thus the passage is fully compatible with the notion that the natural world retains the full extent of its prelapsarian integrity.

Ecumenism of the Heart as a Path to Unity

AbstractAs the World Council of Churches (WCC) celebrates its 75th anniversary, the world faces many challenges, including ecological crises, violence, pandemics, systemic poverty, racism, gender‐based violence, human rights violations, and the war in Ukraine that began in 2022. Taking as its basis the Unity Statement agreed at the WCC's 11th Assembly in Karlsruhe, Germany, in 2022, which met around the theme “Christ's love moves the world to reconciliation and unity,” the article argues for an “ecumenism of the heart,” of which the statement spoke, as a path to unity. It underlines that this is a “public theology” based not on political abstinence but on a passion for and renewed commitment to the world. The article concludes by exploring the challenges of such a public theology for justice, peace, and the integrity of creation.

Legal Rights for Non-Human Beings? Theological Impulses for Ecological Justice as a Key Concept of an Ecocentric Ethics

For more than five decades, representatives of the animal liberation movement and of a biocentric or even ecocentric perspective have been demanding that legal rights should be recognised for non-human beings. In 1780, the British philosopher Jeremy Bentham was the first to argue in favour of granting legal rights to animals (cf. Sezgin 2016). More generally, the United States jurist Christopher Stone (cf. Stone 1972) demanded legal rights for trees and for all elements of nature. Such concepts have been legally implemented in a few cases since the beginning of the 21st century, although there are still fundamental questions and differentiating rejections of the idea of legal rights for nature. This article develops a theological-ethical argumentation for the recognition of dignity for non-human beings with the consequence of granting legal rights in an ecocentric perspective. Keywords: Theocentrism, Integrity of Creation, Sustainability, Dignity of Nature, Participation

Limits to Justice, Ecojustice and Climate Justice?

In ecumenical theology, there have been long-standing debates on the relationship between justice, peace and the integrity of creation (WCC), as well as between ecclesial unity, reconciliation and justice (Belhar), or between love and justice (Niebuhr). Is love “higher” than justice or is justice an end in itself? This yields a dual recognition, namely an impatience that justice is so often frustrated but also that doing justice to the victims of history is never fully possible given the arrow of time: the period when injustices endured can never be undone. Only the consequences of past injustices can be addressed and then only partially. Does this suggest some limits to climate justice? What would doing justice to the victims of climate change mean if lands that are destroyed cannot be recovered for the foreseeable future? What would one make of comments from Maina Talia (from Tuvalu) that what is needed in that context is not justice but good neighbours? This contribution explores such questions. It argues that the need for justice may be sharpened precisely by contemplating its limits. Keywords: Climate Justice, Ecojustice, Ecotheology, Justice, Limits, Restoration, Sustainability

‘Ecological justice’: Towards an integrative concept of the protection of creation

This article submits a proposal to replace the term sustainability with the term ‘ecological justice’. This novel expression adds to the term Anthropocene, which largely ignores the significant differences from the perspective of justice concerning which human cultures have profoundly reshaped the Earth. Ecological justice refers to the fact that the Earth is the habitat not only of human beings but also of a multitude of other life forms and includes the rights of nonhuman creatures. Over and above this, the term ecological justice speaks to the rights of marginalised people who suffer because of the destruction of natural resources without having significantly contributed to their misuse. In this sense, a new orientation toward the integrity of creation is necessary to overcome the one-sided technicist and economically determined attitude that has become so typical of modern thinking in the Global North. Churches are challenged to develop an integrative concept of ecological justice from the perspective of the biblical tradition, including recent initiatives such as the ‘Wuppertal Call’.Contribution: To overcome generalising and anthropocentric perspectives, the proposal of this article argues for the preferred term, ‘ecological justice’. This term is inclusive to nonhuman communities in nature, taking into account the effects of environmental destruction on marginalised people. The challenge should be to develop an integrative and unifying concept of ecological justice. The following contribution addresses the question of semantics concerning the key concepts underpinning ecological challenges.

Reconstructing the History of Doing Theology at UWC – Some Fragmentary Decolonial Perspectives

The history of the University of the Western Cape is a history born amidst colonisation but also one of decolonisation and the emergence of decolonial thinking. This contribution sketches these movements from a point of departure in a private letter from the then Prime Minister HF Verwoerd to Prof Kalie Heese (Psychology) on the future of the then University College of the Western Cape (dated 2 October 1962). This will, in rather graphic terms, illustrate the challenges posed by tertiary education under conditions of colonial rule. Against that background, subsequent sections explore the history of UWC and of doing theology at UWC from one possible, fragmentary decolonial perspective. Several qualifications are offered on how to approach and not to approach doing systematic theology at UWC before eight soteriological themes that have been prominent in theological discourse at UWC are outlined, namely conversion / transformation, unity / ecumenicity, reconciliation, justice, human dignity, liberation, reconstruct­ion / development and the integrity of creation. Finally, it is suggested that the remarkable reception of Gustaf Aulén’s Christus Victor typology at UWC is indicative of the always uneasy counter-intuitive attempt to hold together liberation, evangelical / reformed and liberal theologies – that is perhaps epitomised by UWC.

Reconstructing the history of doing Systematic Theology at UWC

On the basis of a companion article on reconstructing the history of doing theology at UWC, this article offers several qualifications on how to approach and not to approach doing systematic theology at UWC before eight soteriological themes that have been prominent in theological discourse at UWC are outlined, namely conversion / transformation, unity / ecumenicity, reconciliation, justice, human dignity, liberation, reconstruction / development, and the integrity of creation. It is suggested that the remarkable reception of Gustaf Aulén’s Christus Victor typology at UWC is indicative of the always uneasy counter-intuitive attempt to hold together liberation, evangelical / reformed and liberal theologies – that is perhaps epitomised by UWC.

Peduli kemanusiaan dan keutuhan ciptaan: Melacak pesan penatalayanan ciptaan di era pandemi

Covid 19 has hit the world and is a global problem today. Various theological responses are also present to interpret suffering, worship to pastoral care. However, this pandemic cannot be separated from the problem of the relationship between humans and other creations of God. Humanitarian issues and environmental problems are interrelated. So, there needs to be a theological reflection related to the integrity of creation in the midst of a pandemic. The author uses the term stewardship of creation to describe the relationship between humans and other creations of God. This article uses a descriptive-analytic research method with a qualitative approach. The author found that important themes in the Bible can encourage human involvement in the stewardship of creation even though there are certainly various challenges that will be faced.

Some reflections on human identity in the Anthropocene

This article observes that both the similar and the dissimilar are of ethical importance in discourse on human identity. There is a need for a common humanity and to guard against domination in the name of difference – precisely by recognising the otherness of the other. This also applies to reflections on what it means to be human in the age of the human, namely the Anthropocene. A survey is offered of how this tension between the similar and the dissimilar plays itself out in the work of five theorists, namely Dipesh Chakrabarty, Clive Hamilton, Dona Harraway, Michel Serres and Kathryn Yusoff. On this basis, six tentative conclusions are offered: (1) Despite the appropriate ethical emphasis on difference and otherness, the quest for the universal in the particular cannot be readily abandoned. (2) Such a sensitivity for the universal in the particular needs to be extended to a recognition of the way in which an integrated earth system functions. (3) The ethical emphasis on difference and otherness should be extended to non-human animals. (4) Human dignity and the ‘integrity of creation’ are not necessarily inversely proportioned. (5) Relations may well have an ontological priority over individuals. (6) Identity need not be constituted by the distant past or the immediate presence as if continuity over time forms a guarantee for a sense of identity.Contribution: This article explores a core question in discourse on the Anthropocene, namely ‘What does it mean to be human in the age of humans?’ It compares the views on human identity of five theorists, namely Dipesh Chakrabarty, Clive Hamilton, Dona Harraway, Michel Serres and Kathryn Yusoff and on this basis offers six observations to take the debate forward.

Post-Sekularisme Dan Urgensi Agama Resurektif (Perspektif Pastoral Gereja Katolik)

The emergence of the post-secular phenomenon as a critique of secularism is not without problem. The revival of religious zeal which is merely restorative in nature without being based on the defense of humanity and the integrity of creation is a great hole that deserves to be criticized from post-secularism. The true post-secularism must present the face of a resurrection religion; sensitive to human anxiety and suffering. The Catholic Church can displays the face of the merciful religion if it can applies pastoral from below and prioritizes the poor and oppressed people. In addition, the apparatus of the Church must show exemplary behavior by abstaining from corrupt

“No Violence”

AbstractIn 1948, at the 1st Assembly of the World Council of Churches in Amsterdam, its member churches stated their conviction that “war is contrary to the will of God.” Against this background, this article reviews the history of the debate about peace ethics in the Protestant churches in the German Democratic Republic (GDR). It focuses on the issue of conscientious objection and the “the preferential option for nonviolence” expressed in 1989 at the Ecumenical Assembly for Justice, Peace, and the Integrity of Creation in the GDR. The convictions of the Protestant churches in the GDR on peace ethics were formulated under the conditions of “real existing socialism,” the division of Germany, the Cold War, and the nuclear threat. As such, these theologically based testimonies from the past can be applied only to a limited extent to the present challenges of peace ethics. Nevertheless, the central question posed during this time – “What can the church do for peace?” – remains the same and demands theological answers.

Mission and Reconciliation in the Orthodox Church

AbstractThis article examines the Orthodox view on reconciliation as reflected in the famous patriarchal and synodical encyclicals early in the last century and in more recent official documents: the Messages of the Primates of the Orthodox Churches, the approved documents of the Holy and Great Council of the Orthodox Church, and Ecumenical Patriarch Bartholomew’s official statements. These are looked at in reference to (i) the mission statement of the Commission on World Mission and Evangelism, Together towards Life, and (ii) the papal encyclicals Unitatis redintegratio and Ut unum sint. The article further examines the need for a common Christian witness and the reactions within the Orthodox world from a tiny but vocal anti‐ecumenical minority. It underlines the importance of a Universal Declaration of Human Responsibilities along with the existing Universal Declaration of Human Rights to address the ecological problem and inequities of the current world economic system, based on the interrelatedness of economy and ecology and the consolidation of the interfaith dialogue for a wider reconciliation. The article also underlines the highest priority of the theological dialogues at all levels and by all bodies of the Orthodox ecclesial reality as a necessary step to promote reconciliation. Finally, the article assesses (i) the dialogue aiming to achieve the visible unity of the church; (ii) dialogues generally focusing on Christian unity, or even unity with other faithful; (iii) dialogues aiming as much as possible at common Christian witness; and (iv) dialogues focusing on the church’s responsibility toward society and the integrity of creation.

God, humanity and nature: Cosmology in Islamic spirituality

Most of the works on creation theology in the past have departed from a functional point of view with the assumption that creation is for the sake of human use, thus a means to an end. It has been believed that this utilitarian perception is supported by the sacred texts of theistic religions, saying that people were masters and possessors of the natural world. They were created in the likeness of God, ‘in His image’, and the rest of creation existed solely for human benefit, to serve a human need. If there is an issue regarding the protection of the environment, it is behind the logic of convenience. Thus, eco-theology aims to be a practical ethic controlling and shaping human behaviour towards the natural environment. This article discusses a different approach to nature that is not a utilitarian point of view, but mystical, which regards creation as self-disclosure of God, so that each has its intrinsic meaning for itself and there is genuine and deep respect for the integrity of creation. Contribution: This article gives an alternative approach to the issue on environment in the study of eco-theology. The approach is an Islamic mystical approach. It also promotes inter-religious studies on the subject and demonstrates the textual studies within Christian and Islamic traditions, and beyond.

Liturgi dan Keutuhan Ciptaan

The essay deals with the relationship between liturgy und integrity of creation. It aims at providing a liturgical and theological explanation to the question: whether the Christian liturgy can contribute to the global movement regarding the integrity of creation. This study analyses theologically some selected eucharistic prayer texts in which the praise of God the Creator and of his works of creation occur. This study shows us that the theme of creation was an integral part of ancient Christian eucharistic prayers, and it remains the important element of the eucharistic prayers in the new time. The introduction of the theme of creation into the new eucharistic prayers in Roman Missal 1970 was one of the visible fruits of the eucharistic prayer reform after the second Vatican council. On the one hand, it expresses the new awareness of the richness of ancient liturgical tradition. On the other hand, the motif of creation has a close relevance to the hope and concern of our times. It should offer us a theological and liturgical inspiration in developing an ethical awareness and human responsibility toward the integration of creation.

La cuestión medioambiental en el diálogo ecuménico.

Desde la preocupación inicial por los desafíos que planteaba el mundo tecnológico, pasando por la defensa de la sostenibilidad o la afirmación de la necesidad de desarrollar una ética medioambiental, hasta la cristalización de la tríada «Justicia, Paz e Integridad de la creación», el movimiento ecuménico ha prestado una atención creciente a la cuestión medioambiental, que ha pasado a convertirse en una dimensión nuclear de la visión de la oikumene para el siglo XXI. El ámbito ecuménico se ha revelado como un espacio de encuentro y convergencia entre unas Iglesias convencidas de que la crisis medioambiental es, además de una cuestión científica, un problema religioso y moral, y conscientes de que la problemática ecológica reclama una respuesta conjunta de parte de la fe cristiana.

PENGEMBANGAN PROTOTIPE BUKU PENDIDIKAN EKOLOGIS MELALUI SENI DRAMA UNTUK KELAS V SD (BUKU GURU)

Since 1996 Directorate General of Ministry of Elementary and Secondary Education has been emphasizing the importance of giving ecological education so that pupils will have concern for caring and keeping the integrity of creation. This is in line with the teaching of the Catholic Church, which is strengthened by Pope Francis in his encyclical letter, Laudato Si’, published on May 24, 2015. From answers to questionnaires distributed to five Catholic teachers teaching at urban schools can be concluded that (1) ecological spirituality should become foundation of ecological education, (2) themes on ecological education found in elementary school thematic lessons should be understood as efforts to build ecological morality, and (3) the need for providing an example of a drama script which can be used by teachers as a method of teaching materials on ecological education. This research aimed at developing a book prototype entitled Caring for the Earth as Our “Common Home”: A Reflection on Encyclical Letter Laudato Si’ (for Elementary School Teachers). This book prototype has articles on ecological spirituality and ecological education as well as a drama script which can be used by teachers of fifth grade to teach third theme “Healthy Food,” second sub-theme “The Importance of healthy food for human body.” The development of this book prototype utilizes five of ten steps of Research and Development according to Borg & Gall: (1) analyzing the needs of developing a book prototype of ecological education, (2) studies on ecological education found in thematic lessons at elementary school, (3) developing a book prototype, (4) validation of the book prototype, and (5) revision of the book prototype. Findings of the research showed that the book prototype could be published. This was shown by evaluation given by a lecturer of biology with a mean score of 3.5 and evaluation given by a five grade teacher with a mean score 3.75. These mean scores are very high.

JUSTICE, PEACE AND THE INTERGRITY OF CREATION: A PERSPECTIVE FROM THIRD WORLD THEOLOGIANS

The Ecumenical Association of Third World Theologians (EATWOT) was founded at an inaugural meeting in Dar es Salaam, Tanzania, from 5-12 August 1976, to provide a ‘forum’ for the Third World Theologies. It is therefore a ‘Fellowship of Third World Theologies that would serve the church’s mission in the world and witness to the new humanity in Christ, expressed in the struggle for a just society’ (EATWOT Constitution). This article sets out the basic parameters of such Third World Theologies and then proceeds to relate them to the call for justice, peace and the integrity of creation.

Faith is Not Gone: Listening to the ‘Ordinary Theology’ of Roman Catholic Rural Young People

ABSTRACTThis study listens to the voices of young Roman Catholics, between the ages of 18 and 35, living in a rural diocese within the Republic of Ireland who had experienced active involvement within the Youth Pastoral Councils. These young people had been invited to write their responses to four core questions, designed to access their understanding of God, to articulate their life experiences, to identify the influence of the Youth Pastoral Councils on the formation and retention of their personal Christian values, and to respond to the three values of Pope Francis: justice, peace, and the integrity of creation. Viewed through the lens of Astley's notion of ordinary theology the responses of these young people show that their faith has not disappeared, although their confidence in the church has been eroded.

Creation, Redemption and Theodicy in the Work of Christopher Southgate

ABSTRACTThis paper analyzes the work of Christopher Southgate with a view toward interpreting his insights into the integrity of creation, redemption and theodicy in light of Saint Augustine's theology. Drawing on various contributions that Southgate has made, this paper seeks to establish parallels, connections and some agreement between his work and the great African bishop without papering over the obvious disagreements over the Fall, Original Sin, the premises of salvation and biblical hermeneutics.

기독교 교육의 긴급한 의제로서의 창조질서 보전

이 논문은 기독교대학의 정체성을 드러내는 보다 근본적인 방안이 무엇인가를 탐구한다. 기독교대학은 의무적인 채플수업과 기독교 필수과목을 가르치는 것만으로는 선교적 사명을 다했다고 볼 수 없다. 기독교대학은 교육을 통해 선교해야 하며 기독교적 가치와 미덕, 그리고 궁극적으로 기독교적 세계관을 전파해야 한다. 이를 위해 기독교대학은 기독교의 가치관과 세계관을 분명하게 드러내는 교과목을 개설하여야 한다. 그것은 신자이건 아니건 상관없이 모든 학생에게 공통적으로 적실한 주제를 다루는 과목이어야 한다. 이 글은 창조질서 보전교육이 기독교의 선교적 과업을 성취하는 데 유익하다고 제안한다. 이 논문의 중심논지는 창조질서보전 운동이 기독교대학의 정체성을 가르치는 교과목이 된다는 것이다. 이 논문은 교육의 수월성 제고와 기독교적 정체성 보존이라는 기독교대학의 이중적 과업을 수행하기 위한 하나의 프로젝트로 그린운동 참여를 제시한다. 1970년 대 이후 세계적인 쟁점이 된 그린운동은 기독교가 주창하는 가치관과 세계관을 교육시키기에 적합한 주제가 되는 이유는 그린운동이 이 세계에 대한 기독교인들의 제사장적인 책임감(창 1:26-28; 2:15)을 고취하고 가르치는 데 유익한 교육자료를 제공하고 있기 때문이다. 이런 문제의식을 갖고 이 논문은 먼저 창조질서 보전운동의 역사를 개관하고 그 후에 창조질서의 보전과 녹색운동이 기독교신앙에서 어떤 자리를 차지하는가를 논한다. 다음으로 기독교인들의 그린운동은 온 세계에 존재하는 모든 피조물들을 위한 하나님의 선교운동임을 강조하고 그 다음으로는 생태계 위기에 대한 기독교회의 응답, 특히 WCC의 응답을 검토한다. WCC의 창조질서 보전운동에 대한 투신의 역사는 창조질서 보전에 대한 기독교대학의 커리큘럼 작성에 여러 가지 통찰을 제공할 것으로 생각된다. 마지막으로 기독교대학이 그린운동 참여를 도와줄 수 있는 신학적 지침을 제시하고, 기독교대학이 창조질서 보전운동 참여를 촉진시키기 위해 개발할 수 있는 잠정적인 실천방안을 제안한다.