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The Romanian Orthodox Church (ROC) seems to be institutionally disconnected from the urgency of climate change. The aim of this paper is to identify the parameters of the gap between secular discourse and eco-theological reflection within the Romanian context, and to interrogate these instances of disconnection. The paper will also attempt to bridge the gap between ecclesial, academic, and secular discourses on climate change from the perspective of social ethics. [ABSTRACT FROM AUTHOR]

The study of the creation-theme in the Didache is a research desideratum. This article examines translations and commentaries to determine the Greek words that refer to this theme and how these can be interpreted in terms of creation-theology. This preliminary set of creation-terminological lexemes will be refined by further analysis to gain an overall impression of the Didache's creation-theology. In the creation-ethical outlook, the question about how the Didache envisions creation continuing in the future is addressed, which is discussed in light of contemporary challenges. The Didache has neither a specific ecological interest nor a general devaluation of the present creation. It does, however, have eco-theological potential. [ABSTRACT FROM AUTHOR]

An eco-theological analysis of African Initiated Churches (AICs) has revealed that most of these churches use water for a myriad of rituals ranging from baptism to consecratory rites. Their affinity with water even qualifies them to be dubbed water-based churches; yet, the world is faced with an imminent scarcity of this natural resource. The United Nations echoed that access to safe water, sanitation and hygiene are the most basic human needs for health and well-being; but it has observed that unless the water situation improves, by 2030, billions of people will lack access to these services because of climate change. Given this reality, there is a genuine need to examine the possibility of having the eco-theologies of AICs adapted to suit these emerging realities. The paper explores how water is used in the religiosity of the AICs in an effort to elucidate the possible challenges to be encountered because of climate change. It then examines the possibility of realigning the water uses to the current climatic trajectory. The article is largely based on desktop research which utilises secondary sources. Contribution: This article makes a critical contribution to the body of knowledge by making an analysis of the adaptability of AICs’ conceptualisation and use of water in a climate change context. An eco-theological analysis is crucial as it enables the nuancing of AICs’ theologies so that they conform to a world in a climate crisis.

Although the planet is inhabited by diverse species, the one that generates the greatest amount of environmental degradation is the human species. For many decades, this has continued unabated until we are getting to tipping points in so far as the dangers of climate change are being experienced. This is contrary to the creation mandate where humans are given the responsibility of stewardship of the universe. Many conversations have been held on what can be done to reverse the trend of earth degradation and its various effects. This paper presents the voice of the discipline of World Christianity in the ongoing discourse. By use of predominantly Kenyan examples, the paper employs the African category of ubuntu and a decolonial perspective to retrieve submerged voices to aid the practice of African Christianity in the efforts to hold humanity accountable for the preservation of the earth. Towards this end, this paper decolonises hegemonic discourse on climate change mitigation by introducing African Christian perspectives and placing them at the centre of climate change discourse. It therefore in a representative way presents Kenyan voices in five categories that also show the effects of climate change in a continent that may arguably be seen as not yet in the state of experiencing the effects of climate change. Ultimately, the paper presents some theological proposals of ways in which the African church can add its voice toward saving our common home – Mother Earth. [ABSTRACT FROM AUTHOR]

The climate crisis presents an urgent problem for World Christianity. Since Lynn White, Jr., argued that 'Christianity is the most anthropocentric religion the world has seen' (White 1967), theologians have debated to what extent Christianity is responsible for ecological crisis. In this article, I will focus on two related problems for Christian thought that Majority World theologians have highlighted – hierarchy and dualism – in order to postulate what a non-hierarchical Christian worldview might entail, drawing on the work of Sámi Norwegian Lutheran theologian Tore Johnsen, primarily his recently published book Sámi Nature-Centered Christianity in the European Arctic (2022). This article utilises a multidisciplinary, World Christianity approach to theology that draws upon Johnsen's work to examine the two themes of hierarchy and dualism, critically questioning these concepts and examining theological implications for the climate crisis. Johnsen's research amongst the Sámi demonstrates their expression of 'nature-centred' Christianity that exhibits a non-hierarchical cosmology. He contrasts this with Western Christian expressions, in particular that of the Church of Norway. Johnsen's decolonial approach questions aspects of the Western worldview critically and helpfully with reference to the climate crisis. This article therefore problematises two related concepts of hierarchy and dualism, notions which have become embedded within Christian tradition. In questioning these underlying concepts, it draws upon Johnsen's work to consider whether and to what extent a non-hierarchical expression of Christianity might serve as a viable alternative. [ABSTRACT FROM AUTHOR]

In times of ecological crises, Ethiopian Orthodox Tewahedo church-forests are, as many suggest, sacred spaces of resilience and restoration. The need for community forest management and sustainable use of natural resources is said to be based on an 'eco-theology of Edenic forests' so, we ask, What can be said about conceptually defined entanglements between the theological perspective on so-called forest-churches and the ecologically oriented perspective that applies to so-called church-forests? What is the history and the present self-understanding of this phenomenon? Does it have a global dimension? How does a sacred text like Śənä Fəṭrät, with its theocentric theology and its reference to biblical testimony, create 'sacred spaces' in nature? The socio-ethical dimension of these church-forests is of high concern. For this, with an interdisciplinary focus, I refer to results given by existing research on the interrelations of oriental-orthodox theology, including its miaphysite Christology. Such an understanding includes reference to church architecture, biology, sociology, and on forestry in those areas of forest-churches. So we want to understand the specific religious and cultural significance of Ethiopian Orthodox Tewahedo church-forests. The relevance of these unique sacred groves cannot easily be compared to examples in other religions. But we may at least draw conclusions from other forms of Christianity and religiosity and their interpretation of common biblical and dogmatic traditions referring to the 'creation of God'. [ABSTRACT FROM AUTHOR]

The importance of family well-being relates to the eco-theological discourse, ecology and family. Father absence, gender-based violence (GBV), and moral and values quandaries are social ills in society and are linked with eco-theology by shared values. Ecological issues are pressing concerns in the modern world. This article asserts that eco-theology, a form of constructive theology, focuses on the intricate connections among religion, nature, society, the church, and, notably, the 'family' as a vital social unit. From a theological perspective, human beings and the relationships in which they function, are grounded in the very Being of God. However, societal perspectives often depict families as afflicted, fractured entities marred by violence. Disruptions in family life reverberate throughout society, undermining its foundational moral fabric. Amid significant shifts in family structures, South Africa is observing a growing prevalence of fractured relationships, further exacerbating societal challenges. Scriptural teachings, part of the intervention, offer guidance for navigating life's complexities, including within the family, faith communities and broader society (2 Tim 3:16). Thus, this article aims to contribute insights to this critical discourse. Intradisciplinary and/or interdisciplinary implications: This article underscores the role of pastoral care within practical theology, particularly in addressing prevalent social challenges encountered by families. These challenges encompass issues such as father absence, divorce, erosion of values and immoral behaviour. The imperative for developing pastoral care strategies to tackle these issues is evident. These strategies may involve equipping families with necessary skills and support. [ABSTRACT FROM AUTHOR]

Keramat refers to local popular concepts and practices in Indonesia that are applied to the earth and prevent people from freely exploiting the world. This article aimed to determine the values of Keramat concepts and practices that contribute to the understanding about humans and the earth for Christians by using a qualitative method. The results showed that two important values of the Keramat concepts and practices would transform and enhance the perspective of Christians about humans and the earth, with anthropocentrism being very strong. These values included humans and the earth , which were principally interdependent and interconnected to each other. From this article, it could be observed that the interaction patterns of these elements directly impacted the natives' lives. This indicated that humans were positively influenced when living according to the effective taboos in Keramat concepts and practices. In this case, the control of needs was very necessary because of the existence of limitations in the usage of the earth's resources. Besides, humans and the earth were also forms of life from the perspective of Keramat. This proved that the earth was not considered as a tool, medium or object capable of meeting the needs of all humans. However, based on the challenges of national development, the natives were powerless in protecting their Keramat areas, indicating that the local churches needed to be supportive in maintaining and sustaining the concepts and practices. Intradisciplinary and/or interdisciplinary implications: This research could contribute to enhance echo-theological discourse in accordance with cultural anthropology. [ABSTRACT FROM AUTHOR]

The African Pentecostal pneumatological experiences and the hesitancy to engage with the “other-worldly” (earth-based/earthly) matters have contributed to the slow uptake to contribute to the ecological crisis. An intentional, comprehensive, practical approach is needed to alleviate the ecological crisis. For the ecological strategies to be effective, they should blend into the churchs spiritual life, such as worship. The starting point is to identify and amplify any ecological notions that the church uses consciously or unconsciously. This study uses qualitative data to explore how hymnal worship songs construct and dialogue ecotheological notions. It concludes that bringing ecology and theology together within the church worship liturgy is an appropriate strategy for churches to contribute to the ecological crisis. [ABSTRACT FROM AUTHOR]

Tradition and modernity as epistemic categories are often seen as complete antitheses, and therefore, the traditional and ethnic rituals attached to "divine sacrality" are often sidelined as irrational by modern instrumental logic. This political undermining and thereby endangering of the "divine sacred," especially in the semi-secular context of rural South Asia, invariably results in cultural "theocide," which automatically leads to extreme sociocultural upheaval. That is precisely what this paper plans to scrutinize by closely reading Tarashankar Bandyopadhyay's classic Bengali novel Hansuli Banker Upakatha translated as The Lore of Hansuli Turn. While exploring the sociocultural roots of "theocide," this paper will specifically focus on the phenomenological dissimilarity between the "Deus absconditus"1 (the hidden God) of the "modernized" West and the enfleshed divine avatars in South Asia, closer not just to embodied human existence but also to non-human existence. Adding to that, the paper will also examine the religious concept of the "sacredscape"2 and its spatial eco-theological connection with divine sacrality by utilizing Mircea Eliade's idea of 'hierophany." Finally, deviating from the hyper-rationalized discourse of "modern enlightenment," the paper will highlight the "post-secular" notion of inner enlightenment, which seamlessly synchronizes with the South-Asian tradition of spiritual enlightenment(s). [ABSTRACT FROM AUTHOR]

The importance of family well-being relates to the eco-theological discourse, ecology and family. Father absence, gender-based violence (GBV), and moral and values quandaries are social ills in society and are linked with eco-theology by shared values. Ecological issues are pressing concerns in the modern world. This article asserts that eco-theology, a form of constructive theology, focuses on the intricate connections among religion, nature, society, the church, and, notably, the ‘family’ as a vital social unit. From a theological perspective, human beings and the relationships in which they function, are grounded in the very Being of God. However, societal perspectives often depict families as afflicted, fractured entities marred by violence. Disruptions in family life reverberate throughout society, undermining its foundational moral fabric. Amid significant shifts in family structures, South Africa is observing a growing prevalence of fractured relationships, further exacerbating societal challenges. Scriptural teachings, part of the intervention, offer guidance for navigating life’s complexities, including within the family, faith communities and broader society (2 Tim 3:16). Thus, this article aims to contribute insights to this critical discourse. Intradisciplinary and/or interdisciplinary implications: This article underscores the role of pastoral care within practical theology, particularly in addressing prevalent social challenges encountered by families. These challenges encompass issues such as father absence, divorce, erosion of values and immoral behaviour. The imperative for developing pastoral care strategies to tackle these issues is evident. These strategies may involve equipping families with necessary skills and support.

One of the most global of all crises in the 21st century is the ecological crisis. The causes identified for environmental destruction from the 1960s were hinged on human attitudes. The ecological models proposed afterward did not adequately address the human. Thus, the problem still persists. The identification and understanding of the nature of the relationship that should exist between humans and the environment has been a bone of contention. Using the Qualitative Method, eco-theological themes and analysis and semantic analysis were employed in examining the ecological theories. One idea that sprang clearly from the study is the fact that humans and the earth are to be understood as relatives (kinsmen). This paper thus affirms and recommends the idea of kinship as a Christian ecological model that would effectively address human attitudes toward the environment.

Keramat refers to local popular concepts and practices in Indonesia that are applied to the earth and prevent people from freely exploiting the world. This article aimed to determine the values of Keramat concepts and practices that contribute to the understanding about humans and the earth for Christians by using a qualitative method. The results showed that two important values of the Keramat concepts and practices would transform and enhance the perspective of Christians about humans and the earth, with anthropocentrism being very strong. These values included humans and the earth, which were principally interdependent and interconnected to each other. From this article, it could be observed that the interaction patterns of these elements directly impacted the natives’ lives. This indicated that humans were positively influenced when living according to the effective taboos in Keramat concepts and practices. In this case, the control of needs was very necessary because of the existence of limitations in the usage of the earth’s resources. Besides, humans and the earth were also forms of life from the perspective of Keramat. This proved that the earth was not considered as a tool, medium or object capable of meeting the needs of all humans. However, based on the challenges of national development, the natives were powerless in protecting their Keramat areas, indicating that the local churches needed to be supportive in maintaining and sustaining the concepts and practices. Intradisciplinary and/or interdisciplinary implications: This research could contribute to enhance echo-theological discourse in accordance with cultural anthropology.

In this article, I propose that eco‐theology should become indecent. Eco‐theology has a lot to learn from Marcella Althaus‐Reid's indecent theology and its orientation towards practice and warning against formalizing and intellectualizing theology within the universities' walls. This focus on how we act in the world and then thereafter on how we understand the world, ourselves, and God can be advantageous for eco‐theology as it tackles the very concrete reality of the climate crisis. In indecent theology, practice guides and corrects perception. After an introduction to Althaus‐Reid's indecent theology and its relevance to the mobilization of religious communities in the climate crisis, I exemplify perception‐oriented eco‐theology with Sallie McFague's eco‐theology and ask where a practice‐oriented indecent eco‐theology can find inspiration. I then offer a look into what an indecent eco‐theology might look like and mention eco‐friendly practices found in various religious communities. [ABSTRACT FROM AUTHOR]

What Paul has to say in Rom 8:19–22 about the subjection of ἡ κτίσις to futility, its bondage to corruption, and its groaning in pain is usually read as a statement about the general condition of creation, ruined by the sin of Adam as indicated in Rom 5:12, which, along with believers in Jesus, yearns for final restoration. The argument put forward here will be that the conceptual frame for the passage is furnished not by the story of the fall but by the more focused and characteristically Hellenistic-Jewish polemic against "Greek" idolatry developed in Rom 1:19–23. What troubles Paul as a pious Jew in the Mediterranean world is the subjection of the material of creation—wood, stone, gold, silver—to futile religious practices that result in the corruption of life. The whole of creation groans in solidarity with the abused "creature," but in the "present time" there is also a groaning community that bears confident witness to the approaching end of the impious pagan order. [ABSTRACT FROM AUTHOR]

The following article was written to honour Johan Buitendag's contribution to the discipline of eco-theology. Assuming an interdisciplinary stance, eco-theology in general and his work, in particular, is observed from the position of legal theory and sociology. As such, eco-theology is not assessed on theological grounds but is treated interdisciplinary through comparison with environmental law. More specifically, the project of eco-theology is shown to share certain characteristics with the nascent subdiscipline of Earth systems law within environmental law. It is argued that one of the most important of these is the use of norms as an ecological strategy. This is understandable as both the religious and legal systems rely on the norm form to a lesser or greater extent. However, in the legal sociology of systems theory, the shortcomings of norms have been eloquently argued. This article thus posits the limits of norms to eco-theology and Earth systems law as a challenge deserving attention. However, social systems theory has its shortcomings, and a preliminary line of flight away from this challenge is suggested in the shape of Agamben's description of the monastic form-of-life, where life and norm overlap so intensely that suggestions of a new worldview gain plausibility. Contribution: This article argues for the similarity in theology and law's respective strategies for combatting climate change, most importantly, that both employ a normative form. It points out that norms have crucial shortcomings but suggests that they might be overcome through reinterpretations of normativity. [ABSTRACT FROM AUTHOR]

Copyright of Studia Ecologiae et Bioethicae is the property of Uniwerystet Kardynala Stefana Wyznskiege w Warzawie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Pentecostal Movements are those Christian religious movements founded in the 1950s and 1960s to date. Pentecostal environmentalism focuses attention on the need to maintain the environment according to the dictate of the Christian religious injunctions. This practice is achieved through the practice of sacred place, which is a designation of some earth surface as holy ground, and is retained for religious and spiritual purposes. These places include mountains, hills, rivers, streams, valley etc. and are deemed to possess religious mysteries and potent spiritual qualities. This practice is also observed in the Old Testament and is also part of the practice of the African traditional religions. In similar fashion, the Pentecostal movement shares many elements of traditional practices and the Old Testament, and as such sacred place has found its way into the practices of the Pentecostal movement. Environmental degradation, pollution, climate change, deforestation are all major global challenges today. Hence, the practice of sacred places and environmental ethics are among several efforts that can be used to tackle the problem of biodiversity loss arising from a range of environmental challenges. Furthermore, Pentecostal environmentalism further engages in the debate on eco-theology. This paper, therefore, serves as a platform to showcase the efforts of the Pentecostal movement towards ecological preservation, biodiversity conservation and the debate among scholars of eco-theology through environmental ethics and sacred places within the purview of Pentecostal religious spirituality. The paper employed a literary descriptive method since the research is qualitative in nature. [ABSTRACT FROM AUTHOR]

No abstract available.

Water is a vital natural resource for human life. The study of water has attracted the attention of scholars and scientists along with the ongoing destruction of nature. The combination of the two viewpoints of scientists and clergy on environmental issues led to a new study called eco-theology. This fact encourages researchers to conduct research on water eco-theology from a hadith perspective. The purpose of this study is to formulate the concept of the relationship between religious texts (hadith) and the environment which has become the biggest problem of mankind today. This study uses a qualitative method with a library research approach, namely reading and exploring references related to the theme of the study. The results of the study show that the study of the term al-mā' in the texts of the prophet's hadith includes three main aspects, namely joint ownership of water (social function), oriented towards survival (ecological function), and water conservation (conservation function). The findings in this study are (1) attached to the social dimension of water, both regarding the basic needs of humans, and animals, including for agriculture to disaster emergencies. (2) water has an important role in the formation of ecology that encourages the emergence of human awareness to treat water well for the realization of an ideal living environment. (3) saving water from the threat of damage is also an important part of the Prophet's hadith about al-mā'. These three aspects confirm the relationship between religious texts and science.

The “ecological model” of John B. Cobb, Jr. seems a timely and needed approach to address our present ecological crisis. Keeping Cobb’s “ecological model” of life and development in hand, the present paper attempts to examine why this model seems significant especially for Bangladeshi people and how it can be applied in Bangladesh to reduce the environmental issues. In terms of methodology, it follows the methods of literature review and interpretive analysis. The required data is collected by primarily reviewing Cobb’s eco-theological works and then is used in the paper after analysis. Similarly, it investigates the applicability of his proposed ecological model in the context of Bangladesh and critically analyses the model by comparing socio-religious, political, and economic perspectives of Bangladesh. The study evaluates to what extent Cobb’s suggestion may be implemented and to what degree it should be modified, proved to be inconsistent or rejected. As the project connects Cobb’s eco-theological understanding with the present environmental problems of Bangladesh, its prime result will be motivating Bangladeshi people from grassroots levels to maintain ecological equilibrium by diverting their attention from the mechanistical and materialistic view to an organic view of the environment. Alongside these, the study will enrich the current discussions on the role of religions in environmental sustainability from a Bangladeshi perspective.

The following article was written to honour Johan Buitendag’s contribution to the discipline of eco-theology. Assuming an interdisciplinary stance, eco-theology in general and his work, in particular, is observed from the position of legal theory and sociology. As such, eco-theology is not assessed on theological grounds but is treated interdisciplinary through comparison with environmental law. More specifically, the project of eco-theology is shown to share certain characteristics with the nascent subdiscipline of Earth systems law within environmental law. It is argued that one of the most important of these is the use of norms as an ecological strategy. This is understandable as both the religious and legal systems rely on the norm form to a lesser or greater extent. However, in the legal sociology of systems theory, the shortcomings of norms have been eloquently argued. This article thus posits the limits of norms to eco-theology and Earth systems law as a challenge deserving attention. However, social systems theory has its shortcomings, and a preliminary line of flight away from this challenge is suggested in the shape of Agamben’s description of the monastic form-of-life, where life and norm overlap so intensely that suggestions of a new worldview gain plausibility. Contribution: This article argues for the similarity in theology and law’s respective strategies for combatting climate change, most importantly, that both employ a normative form. It points out that norms have crucial shortcomings but suggests that they might be overcome through reinterpretations of normativity.

The role of faith-based organizations, as well as secular organizations engaging with faith actors, has gained significant momentum. Faith actors have been not only internalizing the spiritual connections to the environment, but also contributing to policy discussions at international conventions through the United Nations (UN) and other multilateral organizations. Climate change is one of the most pressing issues facing the world today, and it is an issue that requires a global response. While governments and policymakers have a crucial role to play, the issue of climate change is also the one that touches on the values and beliefs of individuals, communities, and faith groups. In this paper, we will explore the role that faith and religion can play in addressing climate change at the grassroots level and within the UN, using the Faith for Earth Initiative as a global example and the Green Anglicans movement in Southern Africa at the local level. Both local and global actions are necessary to achieve the aspirations of the people in fighting climate change, adapting to its impact, and bringing the voices of ethics and values to environmental policymaking as these actions are inseparable. At the local level, impacts of global decisions are felt but also implemented and in turn such practices can inform global decision-making. This paper demonstrates the lessons learnt, challenges, and opportunities for such local and global engagements. Plain Language Summary Faced with the enormous challenges of climate change, do faith communities have a role to play? Faith actors are already taking action in local communities and also contributing at the national and global forums. This study looks at two examples: the Green Anglicans in Africa and the Faith for Earth Initiative of UNEP. Faith communities have enormous potential to be a key role player in climate action. [ABSTRACT FROM AUTHOR]

Copyright of Esensia: Jurnal Ilmu-Ilmu Ushuluddin is the property of Esensia: Jurnal Ilmu-Ilmu Ushuluddin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this research paper is to explore the subcategory of environmental humanities i.e. eco-theology and argue that the conjunction of environmental humanities and the didactic nature of theology can prove fundamental in raising awareness about environmental degradation resulting from the anthropocentric approaches towards nature and can possibly lead to more environmentally sustainable behaviors. The objective of this research paper is to examine Asian American writer Karen Tei Yamashita's novel Through the Arc of the Rain Forest for its eco-theological underpinnings. The researcher intends to analyze the plot structure of the novel to highlight how the Christian narrative of the Fall is reflected in the unfolding of the plot and in the symbolic presentation of the forbidden fruit and serpent in the form of the Matacao and American entrepreneur J.B. Tweep respectively. The chapters of the novel have been divided into six parts initiating the narrative with "The Beginning" that leads to "More Development" and "Loss of Innocence" revealing the exploitative relation of the characters to the Brazilian Amazon, which is fictionalized as an area called the Matacao. The plot structure reiterates the Edenic bliss of Adam and his ultimate loss of innocence which is reflected in the modern day loss of innocence at the hands of excessive technological advancements destroying the environment. Yamashita uses the last part "Return" as a silver lining emulating the didactics of religion which promise rewards after stating the severe punishments resulting from morally questionable deeds. "Return" normalizes the doomsday-like environmental havoc unleashed by Matacao eating bacteria. The earth resets its natural functioning with characters taking a recourse to an Eden-like place reflecting earth's resilience and inherent stability in ways that resonate with Canadian ecologist Holling's theory of ecological resilience and stability. [ABSTRACT FROM AUTHOR]

Climate change in South Africa is increasingly threatening the most vulnerable populations in rural areas of the country, such as the Limpopo province. Religious communities could be important actors in South Africa, and their role in sustainable development could be critical. Research on the capacities of religious communities for climate change adaptation is vital for reaching the United Nations Sustainable Development Goals 13, 14 and 15. This article drew on empirical research focusing on adaptive practices to climate change. It asked the following question: how do African Independent and Pentecostal churches located in the province of Limpopo relate to climate change in their communal and individual activities? To answer this question, qualitative semistructured individual interviews, group interviews and results from focus groups were used for data collection. The research learned that eco-theology is not the most prominent topic in the majority of the participants’ congregations and their communal activities. However, all the participants had noticed the effects of climate change in their immediate surroundings. As a consequence, these individuals took care of their surrounding environments. Focus groups were formed with the hope of consolidating individual efforts into a collective toolkit. This article concluded that the majority of the research participants are not knowledgeable about climate change as a concept. However, they are cognisant of the impact climate change has on them. Intradisciplinary and/or interdisciplinary implications: This article was practical theology research. It was strengthened by research findings from agricultural sciences, ecology, development sciences, missiology and intercultural theology to propose an eco-theology from below based on individual adaptive measures to climate change.

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Environmental crisis is one of the major issues that humankind is facing today. The crisis can be discussed through a Christian perspective, as the relationship between Christianity and environment has been long discussed for its complexities. Eco-theology is one of the ways for Christianity to bridge its teaching to the environmental crisis. First Reformed, a 2017 film directed by Paul Schrader, is one of the films depicting the interplay between Christianity and environmentalism. This paper examines how First Reformed portrays the process of reconciling Christianity and environmentalism. Using Jürgen Moltmann’s eco-theological concept and Kierkegaard’s concept of despair, this article discovers that while First Reformed demonstrates the ways Christianity could be both an ally and an enemy of environmentalism, the film’s final message leans more towards the way the church can respond to the crisis through embracing insights and values beyond Christianity’s core doctrine that are more in line with environmental concerns, such as seeing nature as a female figure and the idea of harmony illustrated through a yin-yang symbolism.

Song 4:12–15 depicts the body of the bride as a ‘locked garden’ filled with fruits, exotic and medicinal plants and abundant freshwater. These luxuries are said to be plentiful and appealing but carry with them the threat of spoiling. In this way, the garden is ready for enjoyment, but forbidden (locked) at the same time. The geo-metaphor of the bride fits perfectly with the ancient belief of Mother Earth and resists the dominion drive of the Anthropocene. Dominance is alien to Canticles. The Book pledges that we can rediscover the lost paradise of Genesis 2 through love and partnership, not dominion. This article investigates which assumptions about nature are reflected in the author’s use of nature metaphors to describe the sensual body of the bride. It makes use of insights of ecological sustainability, the principle of intrinsic worth from the six eco-justice principles of the Earth Bible Project and elements of historical-critical approaches to retrieve the ecological significance of Song 4:12–15. Intradisciplinary and/or interdisciplinary implications: This article explores whether the insights of eco-sustainability can be fruitfully used to retrieve ecological wisdom from the metaphor of Song 4 depicting the bride as a locked garden. It involves the disciplines of biblical exegesis, elements of ecological hermeneutics and insights from sustainability theories.

Abstract. This article departed from the reality of forest exploitation on Buru Island by the community, the operation of PT. Gema Sanubari and the plywood industry in 1980, so that most of the forest became deforested. This article aimed to construct an ecotheology that derives from the values contained in sasi humah koin, in the context of nature conservation efforts. This study was conducted by qualitative method, by collecting data through in-depth interviews with the king, traditional figures, and community leaders in Fena Waekose. Based on the analysis carried out, the sasi humah koin contain value and at the same time can be an instrument in nature preservation effort. Thus, it can be concluded that Christian theology can dialogue with local wisdom that will give poser in nature conservation. Abstrak. Artikel ini mengacu dari realitas eksploitasi hutan di Pulau Buru oleh masyarakat, hadirnya PT. Gema Sanubari dan industri kayu lapis pada tahun 1980, sehingga sebagian besar hutan menjadi gundul. Tujuan artikel ini adalah mengembangkan ekoteologi yang bersumber dari nilai yang terkandung dalam sasi humah koin, dalam rangka upaya pelestarian alam. Penelitian ini menggunakan metode kualitatif, dengan pengambilan data melalui wawancara mendalam dengan Raja, Tokoh Adat, dan Tokoh Masyarakat di Fena Waekose. Berdasarkan analisis yang dilakukan, sasi humah koin mengandung nilai dan sekaligus dapat menjadi instrument dalam upaya pelestarian alam. Dengan demikian, dapat disimpulkan bahwa teologi Kristen dapat berdialog dengan kearifan lokal untuk menjadi kekuatan dalam pelestarian alam.

Intercultural theology is increasingly a major subject matter of 21st-century scholarly inquiry. This results in an interreligious discourse and encounter at different levels. However, gone are the days when the aim is to identify or even to fuse certain overlapping magisteria. A linguistic-cultural approach takes us beyond mergers or grand unified theories. To speak of reality as a whole is not to talk about the whole of reality. Creatio continua, the radical newness of each moment and phase unfolds in unpredictable ways. The ecological crisis of planet earth has forced all responsible researchers to engage with the Anthropocene by establishing space for a common earth religion. Through ressourcement, it appears that the sophiology of theologians of the Russian Silver Age (e.g., Solovyov, Bulgakov, and Florensky) can open up a vista in the spirit of aggiornamento to a meta-religious approach recognising the infinite capacity of humanity to transcend particularised religious identities and so belong in different ways too, with, and in God. In the end, sophiology is a form of progressive Christianity that puts together philosophy and faith by promoting an ecological public theology that is concerned about raising society's awareness about creation as material nature. [ABSTRACT FROM AUTHOR]

This article analyzes human orientations related to current environmental issues and proposes positive creative responses, in dialogue especially with Martin Buber, Nick Black Elk, Pope Francis, and Lynn White Jr. It illustrates the problems in relation to Indigenous peoples and coloniality contexts, highlighting both distorted and reverential approaches to trees through consideration of a concrete historical case—the radical depletion and degradation of the white pine forest ecosystem of Ontario and other areas of eastern North America, from the seventeenth to the nineteenth century. The article (i) compares this Canadian/USA context with current conditions in the Amazon rainforest of South America; (ii) analyzes core traditional distorted human attitudes that contribute to such environmental destruction and sociocultural repression, in which trees are solely objectified, hypercommodified, and radically exploited; (iii) points to supportive and personally transforming attitudes toward trees—especially through Jewish-philosophical and Indigenous models—that highlight their intrinsic value and our potential relationship with them, in respectful, appreciative, nonintentional, and deeply spiritual ways; and (iv) relates the dialogue to contemporary socioeconomic concerns and interests. [ABSTRACT FROM AUTHOR]

This paper focuses on one scientific aspect of eco‐theology, which I argue has not yet received sufficient attention either within public discussion or from theologians, namely, that of biodiversity. Given the entanglement between biodiversity loss, climate change, and poverty, understanding the biological context is significant ethically quite irrespective of the presuppositions of different philosophical approaches to eco‐theology. After beginning with a more general argument for why it is important for theologians and theological ethicists to engage with and understand different aspects of the relevant science, I will then survey scientific accounts of current biodiversity loss, including arguments for its relevance to social justice questions. I then provide an outline of the first steps towards a theological ethic on biodiversity, drawing on the insights of Pope Francis' Laudato Si' and Thomas Aquinas' understanding of the ecologically relevant virtues of practical wisdom and mercy. [ABSTRACT FROM AUTHOR]

The article constructs the emergence of environmental ethics and eco‐theology, referring to ecumenical discussions and influences. It then focuses on the difference between two types of eco‐theology: one that may be called eco‐centric, the other theo‐centric. Following the second model and rooted in Karl Barth's approach to creation theology, the argument is put forward that a dogmatic approach today has to be based on the concept of 'creatio ex nihilo'. Creation is not a commodity but utterly dependent on God's ongoing creative speech‐act. A revision of the doctrine of election focuses on creation in a Trinitarian perspective. Creation is an eschatological and soteriological category that is grounded biblically in the post‐exilic hope for a new creation. As a promise, it is a critique of all utopic and dystopic claims in human history. This has two consequences. First, the need to regain a realistic concept of the political that allows for conflicting aims and that challenges the concept of dominion. And second, to regain a realistic approach to 'nature' that defines the ethical concern as 'habitability'. The fundamental challenge is to live in a disenchanted world while waiting for the world to come. This tension is enacted in the Eucharist. [ABSTRACT FROM AUTHOR]

The environmental crisis is producing an increasing number of both physical and psychological impacts. This article studies the challenge of eco-anxiety for pastoral care, drawing from both interdisciplinary research and ecological theology. The aim is to help both practitioners and researchers to encounter eco-anxiety more constructively. The rapidly growing research about eco-anxiety and therapy is discussed in relation to pastoral care. The various forms of eco-anxiety are briefly analyzed. The role of the caregivers is discussed by using sources that study the challenges of therapists in relation to eco-anxiety. The existential depths of eco-anxiety are probed in the light of recent research and older existentialist theory. It is pointed out that the political character of ecological issues, especially climate change issues, causes many kinds of challenges for pastoral care. As the constructive conclusion of the article, various possibilities and resources for encountering eco-anxiety in pastoral care are discussed, along with the connections with wider pastoral theology. It is argued that pastoral care providers should engage in self-reflection about their own attitudes and emotions related to ecological issues, preferably with the support of trusted peers or mentors. Various organizational developments are also needed to support caregivers. Dialectical thinking is one tool that can help to navigate the complex dynamics related to environmental responsibility, eco-emotions, and questions of hope or hopelessness. [ABSTRACT FROM AUTHOR]

The study of water pollution in view of Eco-Theology and Justice in Oji River Urban of Enugu state Nigeria has been concluded. This study focuses on water pollution and its human and environmental effects in Oji River Urban. The Oji Wonderful River which is one of the major water resources in the area was earmarked for this research. This work employed three theories pertinent to theories and concepts for human behavior in environmental preservation. Descriptive survey research design approach was used with combination of the qualitative and quantitative methods. Primary and secondary sources of data collection were espoused in this work as well. In order to achieve the purpose of this study, the area was divided into three wards, namely; Zone A, B, and C. A sample of 120 respondents were selected from each of the three wards: making a total sample of 360 between the ages of 18 and 65 years from a population of 126,587. A research designed item titled "Water Pollution in Oji River Urban in View of Eco-Theology and Justice Questionnaire" (WPORUVETJQ) was used as method for data collection. The Cronbach Alpha was used to ascertain the reliability of instruments using test-retest method which gave 0.82. Data generated were analyzed using mean and standard deviations, items with mean scores equal or higher than 2.50 were accepted while those that have less than 2.50 were rejected. In testing the hypotheses, the independent t-Test was used. If the calculated value of t (tcal) is less than or equal to the critical value of t (tcrit), the hypothesis is accepted but if the calculated value of t (tcal) is greater than the critical value of t (tcrit), the hypothesis is rejected. It was discovered amongst other findings that the majority of individuals residing in Oji River Urban are ignorant of the implications of polluting and as well as drinking from a polluted water. They equally lack the knowledge on how to avert incessant pollution of the Oji Wonderful River. Well streamlined, tactical and technical solutions on how to solve the related issues to the pollution of Oji Wonderful River accessible to Oji River Urban settlers were posited in this research. [ABSTRACT FROM AUTHOR]

This article discusses eco-theology as one of the new research areas in Polish theology in order to assess its scope and anticipate future developments. The first part of the article provides an overview of the history of eco-theology. The second part examines its biblical core. Lastly, the third part focuses on theological definitions of eco-theology, including the author's own account. The conclusion identifies shortcomings and opportunities for further development. [ABSTRACT FROM AUTHOR]

John B. Cobb, Jr. is one of the most influential Christian theologians of the past fifty years. Having written from an interdisciplinary lens, engaging economics, education, biology, and beyond, Cobb is not the typical theologian. One of Cobb's earliest concerns is the environmental crisis, having written the first single-author book on the subject in 1972. Cobb recognized early on that the environmental crisis was systemic, pervading modernity in both thought and culture, and sought to approach the problem as such. This paper explores Cobb's religious and philosophical arguments regarding the environmental crisis. The first section identifies theological (anthropocentrism) and philosophical (substance-based thinking) assumptions that impede serious awareness of the environmental crisis. Here, Cobb's alternatives are presented in the quest for a more responsive worldview. Second, because environmental issues are pervasive in our modes of thinking, reconsidering education becomes a promising avenue in forming an ecological civilization. This section explores Cobb's detestation of the current education system in the West that idolizes isolated, fragmented disciplines. Instead, Cobb suggests the creation of a holistic, post-disciplinary approach. Finally, Cobb's legacy for the common good concludes this paper by supplying examples of his impact on the creation of an ecological civilization. [ABSTRACT FROM AUTHOR]

This article motivates evangelical environmental care. Theological environmental ethics tends to be based on the doctrine of creation. Evangelical ethics - if it wants to be properly evangelical and convincing to evangelicals - should be based on the heart of the evangelical faith, namely on Jesus Christ. I argue that belief in the resurrection of Christ has relevance for a Christian environmental ethics. Paul's ethics is tied to his eschatology. He argues that the eschatological reality should shape our stance toward the reality of this present age. The eschatological reality is revealed in the life, death, and resurrection of Jesus Christ. When the disciples meet the resurrected Jesus, they see that the same body that hung on the cross and lay in the tomb is now a resurrected glorified body. As Paul points out in 1 Corinthians 15, the continuity between our earthly bodies and the resurrected body entails that we should take care of our bodies. By pointing to Romans 8, I argue that the same line of reasoning applies to nature: the continuity between creation and the new creation entails that we should take care of nature. [ABSTRACT FROM AUTHOR]